THE IESVITES GOSPELL VVritten by themselues Discouered and published by W. Crashaw B. of Diuinity and preacher at White-chappell The second Impression Corrected and enlarged by the Author LONDON Printed by Bernard Alsop and are to be sold at his house being the next house to Saint Annes Church 1621. TO THE RIGHT HONORABLE SIR William Cockaine the now Lord Maior and Sir Francis Iones Lord Maior Elect of the ancient and honorable City of London and to the reuerend and renowned assembly the Court of Aldermen The spirit of Wisdome Truth Zeale and vnity be multipied IT is well knowne to the learned and many your selues right Honorable Worshipful that the Iesuits the Popes best and dearest sonnes haue not yet troubled the world a hundred yeeres for the Pope that to his owne hurt excommunicated Henry the 8. against his will called the conuentikle of Trent established also the order of the Iesuits a Paul the 3. in the yeare 1540. allowed and established the order of the Iesuits being begun by these 10. named in the Bull. Ignatius Loyalâ— Petrus Faber Iacoâ—â—â— Laynes Claudius Iaiâ—â— Paschaâ— Broet Francisâ— Xauieâ— Alphon. Salmeron Simon Rodericus Ioanneâ— Coduis Nich. Bobadilla restrained their number to 60. but 30. yeare after in another Bull hâ—â— inlarged theÌ„ to as mâ—ny as they could get what their order is what their vowes be and what their Religion you may know out of the booke called the Iesuites Rule What seruice they haue done their Master the Pope all men guesse wise men know and all Nations in Christendome feele to their paine more or lesse And how sensible the Pope is of their seruice apeares in that the first 5. Popes in their time in recompence therof haue bestowed no lesse then 36 b See the book calleâ— Regula Iesuitica â— printâ— at Rome 1580. and sineâ— at Lyons and obseruâ— wisely some of theâ— rules and you shall find that the present state of a great part of Christendome is a large coment vpon the Iesuites rule Buls or Charters of Priuiledges vpon the society besides some which we shal neuer know of euery one coÌ„firming or inlarging another and the later yeelding more ample graces and fauours then the former Now if in their first 40. yeres being the timeâ— of their infancy they were able to deserue so well what seruice may we thinke haue they performed and how great thanks haue they receiued of the latter popes in these last 30. yeeres of their age when they are come to strength and ripenesse for tho Sixtus 5. c See the book called Literae Apostolicae quibus Institutio confirmatio priuilegia soc Iesu continentur printed at Rome 1587. being as wicked wily as themselues perceiuing their plots and discouering their deepest drifts vsed them accordingly and not only gaue them nothing he could keep from them but intended also d Watson in his quodlibers confesseth as much but this matter hath better proofe then Watson the restrayning or ruinating of their order had not they done as much for him as he entended theÌ„ yet he and Paul the 4. only excepted for it was ill halting before 2. such criples they can hardly name a Pope that liued a yeere of whom they receiued not such fauours as may well testifie to the world the great account the Pope makes of them And will you know the reason their deuotion their doctrine their deedes do merrit it at his hands what their particular deuotion to the Pope is appeares by the vow which they aboue all other Regulars make to the Pope of present and absolute obedience e See the book called Constitutiones Romanorum Pontif. per Petrum Matthaeum â—ugduni 1588 amongst the Constitutions of Paul the 3. in the third constiâ—ution pag. 305. there be the words of this vow to do whatsoeuer he should command them to goe whethersoeuer he should send them to Turkes Insidels Heretickes without excuse denyall or delay Their deedes for the Pope are answerable to their deuotion towards him for these 50. yeeres haue they vpheld Popery f Solâ—aue diuers Popes confessed in the preambles of the Buls granted to the Iesuits especially Paul the 3. in his third Bul anno 45. in his 5. an 49. Iulius the 3. in his first and Pius the 4. in his first and others as far as wit and learning nay as farre as craft and cruelty can vphold it which without them had vtterly râ—inated as notwithstanding it shortly will and they with it doe what they can They haue pickt out the finest yong wits of the world g these be their words in the regula Iesuitica cap. 3. reg â—4 Inepta turba ad institutum nostrú admitti non potest and so trained them vp that the Pope shal neuer want instruments to kill Kings to subuert states to patch vp a peace or to breake leagues as he thinks good let but the Diuel deuise it the Pope command it and forthwith the Iesuits will find him shall execute it Moreouer what they haue attempted for the Pope in England Scotland Hungary Bohemia Venice and the Low-Countries what they haue performed for him in France and Poland how they rule raigne in Spaine Italy who so blind as sees not Buâ—â—s this all they haue done Nay they scatter themselues like Locusts ouer all the world and with the Frogs of Hgypt creepe into great mens houses and first seduce the silly women and not so content worke themselues into the fauours at least into the Courts Coaches counsels of Princes diuing into mens consciences counsels by the stratagems of their confession and after into their purses estates by benefit of their absolution h many orders of Friers many popish nations haue complained of the Iesuites in these espects lastly into the conceits of the Vulgar by an hypocriticall austerity and dissembled deuotion they haue hereby gained more to the Pope their Lord and Master then all the Romish Clergie in the world besides But is this yet all nay that the Pope may seeme to haue a good cause and not to do all things by a strong hand they haue taken a course to make all writers in the world speake for him an attempt which the former ages suspected not and the future will scarce beleeue for some bookes they prohibite and extinguish and make it damnable to open them the rest be they old or new printed or manuscript they alter adde and take away i For the first see their â—ook called Index liâ—rorum prohibitorum â—et out by authority of seuerall Popes And for the second see the books called Indices librorum expurgandorum printed in Belgia Italy and spaine as also Gregorij Capuccini Enchiridion Ecclesiasâ—icum and Posseuine the Iesuit his apparatus sacer till they haue suckt out the sweetenesse and purged out all the goodnesse and taken out all testimonies of the truth insomuch as if they had not
our society being inlarged from 60. to many hundreds it grew in greatnesse but decayed in goodnesse and then most of them were idle bellies and such whose God was their belly and these are the bellies and thighes of brasse and then still growing line number and falling into more voluptuousnesse and carnalty they were so drowned in pleasures that their hearts were hardned against all good counsell and admonitions these were the legs of Iron and lastly many of vs are such as tho they liue in our golden society yet they are altogether earthly minded men and these be the feete of Clay Hereupon saith he It is out of all doubt that as our society suddenly begun so shall it suddenly come to nought seeing it dayly falls from ill to worse O my brethren saith he such a spectacle are wee made Now therfore least this Image of ours be broken in pieces as that other was we must goe to our father Ignatius that good Alchimist and learne of him how we may be transformed frō clay and yron into gold againe let vs therefor◠goe into the furnace and purge our selues Thus farre the Iesuites Sermon But if their liues be lookt at for the 30. yeares since he spake wee shall find that either they could not yet speake with Ignatius or if they did he was no true Alchimist but a quacksaluer and could not direct them or if hee did the furnace is to hot for all the world can witnesse they are not purged from their ambitions couetousnesse treacheries bloud cruelty deceitfulnes all carnalties but haue grown on riper in all rottennes and more fit to be driuen and dasht in pieces but if the Iesuits wil follow their Allegory stil and aske vs how they can be broken for that Image was broken with a stone cut out without hands I answere seeing they haue found the Image I can find the stone a Christ is the great and chiefe corner stone who can and will grind to powder all that exalt themselues against him And was cut out without hands euen made man without the helpe of man But by and vnder him his holy religion setled in this Iland in England vnder a woman in Scotlād vnder a child is a stone cut out without hands for it was the Lords doing was maruelous in the eyes of all the world Morouer his Maiesties comming to vs and setling with vs and vniting of vs with our ancient Brethren and neighbours of Scotland who but God could haue done it in that peaceable and blessed manner as it was Sure it was a stone cut out without hands of man It was the Lords owne worke all the world excepting the mā of sin the Iesuits their wicked adherents reioyced to see it Know therfore you Iesuits that this stone cut out by God euen this true faith professed and setled in this Iland and this gracious King whom God hath sent vs to be the zealous defēder of that faith shal cast down the great excellent and terrible Iesuiticall Image smiting him vpon the feete of yron and clay and breaking them to pieces till your yron and clay and brasse and siluer gold if you haue any left be broken altogether and become like chaffe of the sommer flowers and the winde shall carry you away till there be no place found for you And then the stone that smote the Image euen this holy Religion now professed maintained in England shall become a great mountaine that is shal be enlarged and fill the whole earth which as we are assured will be true of our Religion which is the glory of our land and that which vnites vs to Christ the true corner stone so we doubt not it shall be also true of our Soueraigne and his seede that they after they haue broken the Iesuiticall Image shal against Gog and Magog and Antechrist and all his Adherents become a great and strong mountaine and fill the whole earth with the glory of their renowned deedes and let earth and heauen say Amen with the honorable religious and loyall Citty of London and all good Christians and with Your humbly deuoted seruant in Iesus Christ W. Crashawe THE POINTS OF NEW DIuinity contayned in this Gospell THat the milke of Mary may come into comparison with the bloud of Christ 2 That the Christian mans faith may lawfully take hold of both as well as one 3 That the best compound for a sick soule is to mixe together her milke and and Christ bloud 4 That the sinnes and spirituall diseases of the soule are cured as well by her milke as his bloud 5 That Christ is still a little child in his Mothers armes and so may be prayed vnto 6 That her milke and the merit and vertue of it is more precious and excellent then Christ bloud IN THE APPENDIX THat no man but a woman did helpe God in the worke of our redemption 2 That God hath made Mary partaker and fellow with him of his diuine Maiesty and power 3 That God hath diuided his Kingdome with Mary keeping Iustice to himselfe and yeelding mercy to her 4 That a man may appeale from God to her 5 That a man shall oftentimes bee sooner heard at Gods hands in the meditation of Mary then of Iesus Christ THE OCCASION OF THIS IESVITICALL Blasphemy IVSTVS LIPSIVS a man of learning enough but too much leuity hauing run ouer all religions at last set vp his rest in Popery fell in his declining and doting daies to open Idolatry And as he neuer troubled himselfe much with Christ in his life whose very name a man shal seldom find in his books so at his end wanting matter it seemes to magnifie Christ he writes 2 books in praise and honor of 2 Idols namly 2 old rotten or 2 new forged pictures of a woman with a child in her armes Which must needs be taken for pictures of our Lady Wherin the prophane wrerch blusheth not to write that at these 2 Images there are more greater miracles wrought then the scriptures speake of to bee done by Christ himselfe A learned low-Country Diuine wondring that such Owles durst flie abroad at Noone light and such trompery be set to sale in these dayes of knowledge wrote a short reproofe of the impieties vttered in the first of thes◠bookes which is De Virgine Hallensi Wherein because the Iesuits were also touched as being the fathers of such fooleries and the makers of those bolts which such fooles as Lipsius doe shoote Thereupon a Iesuit of Antwerpe calling himselfe Clarus Bonarscius but his true name being Carolus Scribanius taking vpon him in a Iesuiticall pride the generall quarrell of the whole order of Iesuits vndertakes to defend their innocency and their honor forsooth against all the world and to that end writes a book and calls it The great Theater of the Iesuits honor Amphitheatrum Honoris In quo Caluinistarum in Societatem criminationes iugulatae Wherein after many blasphemies against Christ calumnies
indeed thou Mother if thy brests the rest exceed Ah when shall I with these be satisfide when shall I swim in ioyes of brest and side Pardon O God mine eager earnestnesse if I thy lawes and reasons bounds transgresse Where thirst ore swayes patience is thrust away stay but my thirst and then my cryes will stay I am better then thy nailes yet did a streame of thy deere blood wash both the lance and them More worthy I then clouts yet them a flood Moistned of Mothers Milke and of Sons blood THE APPROBATION OF THIS AVTHOR CLarus Bonarscius otherwise called Carolus Scribanius is a Iesuit now liuing at Antwerpe and of much account amongst them he wrote this booke and spewed this blasphemy out of his vncleane heart some foure or fiue yeeres agoe And whereas both the Author and his booke deserued the fire and halter it was so farre from being misliked in the Romish Sinagogue or any way censured that since then the booke hath bin reprinted and the Author and his booke stand enrolled approued and commended in their great volumes set out for that purpose for good and Catholike Glori Bornascij Amphitheatrum Honoris Iesuitici in quo Calunistarum in societatem Iesu criminationes iugulatae Prostant palaeopoli 1605 postea 1606. Haec Posseuinus Palaeopoli hâ—c est Antuerpiâ— Iesuitâ— in Appararâ—â— sacro Tom 1. l it G. pag. 3â—7 edition is vltimâ— And it is to be noted that these volumes of Posseuine containe only an inrolement and approbation of no writers at all saue such as are approued Romish Catholicks and are set out with great and publike allowance of the Romish State as may be seene at the beginning of the first Tome Besides let all men know the booke stands yet vncensured and the man liues still vnpunished nay vnreproued or rather commended and rewarded for it therefore this cannot be called an obscure or priuate fact but may properly be held the fact of the Romish Church or State A DISCOVRSE OF THE LADIES OF HALL AND SIchem in way of preface shewing particularly the occasion of this new Gospell THE blessed Mother of our Lord as the Church in all ages hath done so doth ours willingly honour as the most blessed of all Saints yet as a creature and as one saued by her sonne that Sauiour in whom her spirit reioyced a Luke 2. we know acknowledge that not she but the holy ghost hath said that all generations shall call her b Luke blessed Yet we must confesse we are of that fathers religion who said c August lib. de virginit her spiritual bearing of Christ was happier then her carnall and her selfe more blessed by conceiuing Christ in â—ellcior partus spiritualis quam carnalis beatior enim Maria suit concipiend Christum side quaÌ„ earne materna enim propinquitas nihil ei profuisset nisi felicius christum corde quaÌ„ earne gestasseâ— her heart then in her wombe and by beleeuing in him then by bearing him for her bearing him in her body would not haue saued her soule if she had not more happily borne him in her heart And in another place d Idem Inde felix quia verbum Dei custodiuit non quia in illa verbum caro factum est Papists themselues cannot deny but our men do out of this case speak and write most reuerently of the blessed Virgin as namely Luther Oecolampadius BreÌ„tius Spangenbergins vrb Rhegus Bucer Bullinger All this is confessed by Coccius the great papist in his The â—â—ure Caâ—helico To. 1 Li. 3 at 5. p. 300. she was happy and blessed not because in her the word was made flesh but because she heard the word of God and kept it This her blessednesse far be it from vs to impeach and who would not yeeld her all blessednesse and honour that a creature may haue of whom GOD vouchsafed to take the flesh of man And if any of our Religion hath giuen any words of her that may giue the least blemish to her blessed state it was not done in any the least contempt of her but in the zeale they bare to the honor of their Sauior whom they held dishonoured by the vnequall coÌ„paring of her with him for what will not a Christian mans zeale cause him to do when he seeth his God dishonoured who would haue thought that Moses would haue cast so carelesly out of his hands so precious a Iewell as were the two Tables written with the finger of God and yet when he heard the name of the Lord blasphemed he forgot himselfe and them and as though he remembed none but God he threw them away and brake them in pieces If Moses his zeale makes his hastines excusable then no reason to condemne them whose 〈◊〉 gaue passage to their passions and caused them for the honor of the Creator to forget the priuiledge of a Creature I dare say there was neuer learned man of our profession that presumed to touch the very skirt of the garment of her glory vnlesse they saw her set in comparison with God or Iesus Christ which seeing the Romish Church dare offer to doe thereby ecclipsing the glory of Gods mercie and the worthynesse of Christs satisfaction wee hold it our duties to bee zealous for the Bonauenture himselfe said that we must take heed least we so farre aduance the glory of the mother that we diminish the glory of the sonne glorie of our God and to preserue as farre as in vs lieth the prerogatiues of our Sauiour If it be said that they match her not with God or Christ I answer they doe and that in such a measure as wee dare pronounce her or any Angell accursed that should either arrogate or accept of that which the Romish religion ascribes vnto her Too good euidence hereof hath beene seene in all ages for these 200. yeares last past wherein they haue fallen from honoring her as a Saint to magnifie her as a Mediator to pray to her as to a God to trust in her as in a Sauiour Many perticulars haue beene specified by many of our writers which by the aduersaries could neuer be denyed they are so euident yet were they neither recanted nor remooued but contrary-wise Reinoldus de Idolatria Catalogus testium veritatis Perkins of the Idolatry of the last times they haue proceeded from euill to worse till their blasphemy haue euen pierced the heauens and touched the Crowne of the Almighty and confronted the wounds merrits and bloud of our Sauiour Perticular instances hereof are many which may be collected out of the Authors of late yeares part wherof shall if God permit be particularized in this Treatise But aboue all there is one which as it is the latest so is it the fowlest and wherein Popish Blaspemy is at that height as now it giues hope to all Christian men that their prayers are heard her end is at Reuel hand and that her iniquity is come
whole society of Iesuits and much lesse the Religion of Popery To these I answere 1. the booke is allowed and hath beene twise printed and stands approued by Posseuine Posseu in appar see lit C amongst good and catholike authors 2. Let them shew what Iesuite or other popish doctor hath reprooued or what Inquisitor or other popish Magistrate hath censured this wickednesse 3. Which is worst of all it is no more in effect then others of them haue taught or approued though not in so open apparant and foule a fashion for let any Christian man iudge what diuinity is laid downe in these points that follow 1 The papists haue a book called the Mariale It hath beene obiected vnto them that in this booke it is thus This hath beene long agoe laid to their charge in Catalogo testium veritatis editionis 1609. said Salomon saith the name of the Lord is a strong tower Pro. 18. 10. But Salomon knew little of the Virgin Mary let vs therefore say the name of our Lady is a strong tower let the sinner flye vnto her and he shall be saued and againe thou art a sinner flye then to the name of Mary that alone shall serue to heale thee and againe The Lord was with Mary and Mary with the Lord in the same labour and same worke of our redemption for the Mother of mercy helped the Father of mercy in the worke of our saluation and thereupon was it spoken of the first woman It is not good for man to be alone let vs make him a helper But why then saith God Esay 63. I haue troden the wine presse alone and of all people there was no man with me the booke answereth it is true Lord that thou sayest there was no man with thee but there was a woman with thee which bore all the wounds in her heart that thou didst beare in thy body Loe heere a peece of rare diuinitie Salomon is blamed for ignorance that he knew but little of the Virgin in a sort is rebuked for saying the name of our Lord and not rather the name of our Lady is a strong tower and though no man did yet a woman namely Mary did helpe Christ to treade the winepresse of Gods wrath and was fellow worker with God in the worke of our redemption This booke stands vnconfuted vncondemned vnreproued by the Iesuits or the Romish Church till this day for ought that I can yet find yet hath it beene many yeeres laid to their charge 2 Againe the Papists haue a booke they call it the Ladies Psalter printed at Paris in the yeere 1520. or therabouts Vide Psalterium beate Virginiâ— Maria â— impressum cum Psalterio Cisterciensi Par. circa anno 1520. Extat etiam idem Psal ad verbum apud Chem in examine concil Trident in parte 3. P. 149 editionis franco furt 1996. wherein euery one of the 150. Psalmes are in whole or in part turned from dominus to domina that is from God our Christ to our Lady as In the first Psalme Blessed is the man that loueth thy name O Virgin Mary c. In the 19. Psalme The Heauens declare thy glory O Virgin Mary c. In the 29 Psalme Bring vnto our Lady O you mighty bring vnto our Lady worship and honour c. Ine 51 Psalme Haue mercy vpon me O Lady thou that art called the Mother of mercy and according to the bowels of thy mercies clense me from all my sinnes poure out thy grace vpon me and take not thy wonted mercy from me c. In the 57 Psalme Haue mercy vpon me O Lady haue mercy vpon me for my heart ie ready to search out thy will and in the shadow of thy wings will I rest In the 68 Psalme Let our Lady arise and her enemies shall be scattered c. In the 72. Psalme Lord giue thy iudgement to the King and thy mercy to our Lady his mother In the 94 Psalme God is the God of reuenge but thou O Lady the mother of mercy doest bow him to take pitty c. In the 96. Psalme O sing vnto our Lady a new long for shee hath done maruailous things c. In the 110. Psalme The Lord said vnto our Lady sit thou mother at my right hand c Thus I might go ouer all the Psalmes but as he began he ends in the last words of the last Psalme Let euery thing that hath breath prayse our Lady Now this booke stands not onely vncontrolled but Greg. de val in vol. de rebus â—idei controuersis sect 5. lib de Idolatria 5. cap. 10. Bernar. de Bustis in Mariali parte 3. ser 3 rather euen defended by the Iesuits and those of the principall 3 Againe a famous Fryer well approued amongst them preacht this doctrine in the pulpit amongst many other little better A man may appeale from God himselfe to the Vitgin Mary if any man feele himselfe grieued at the iustice of God seeing God hath deuided his kingdome with her for whereas God hath iustice and mercy he hath reserued iustice to himselfe to bee exercised in this world as it pleased him but mercy hee hath committed to his mother If therefore any man find himselfe agrieued in the court of Gods iustice let him appeale to the court of mercy of his mother This Diuinity was so well relisht in the Romish Church that after hee had preacht it he publisht it vnder the Popes owne Patronage and the booke was Alexan. the 6. againe printed within these three yeeres but what say the Iesuits to it they testifie that this booke is a learned and godly book full of goodnesse and piety Fourthly Horatius Turcellinus himselfe a Iesuit of Horatius Tursellinus in Hist virg lauretanâ— in prâ—fat good esteeme among them writes thus Almighty God hath made the Virgin his mother as far as he may lawfully partaker of his diuine power and Maiesty Now surely if God haue made her fellow with him of his diuine maiesty lesse maruell if Christ haue made her fellow in the worke of redemption And this booke Posseu in lit 11. written by a Iesuit hath publike allowance and is dedicated to Cardinall Aldobrandino Fiftly a great Spanish Doctor and professor of diuinity of his order writes thus We haue often seene and heard of very many who in Iohn Chrysost a visitatione de verbis dominae to 2. lib. 2. cap. 2 their extreame dangers haue called vpon Mary and presently were deliuered for oft times safety is sooner obtained by calling vpon the name of Mary then by calling vpon the name of Iesus Christ the sonne of God And this booke is both dedicated to Pope Clement the Posseu in apperatu sacro lit l. 8. receiues publike allowaÌ„ce by the Iesuits his name is Chrysostome as tho hee were a golden mouthed speaker but if thiâ—â—e his doctrine that her mediation is as powerfull or rather more then is her sonnes it is pitty but he should be call'd and accounted a leaden mouthed wretch By all these many more that as the learned know might easily be produced it may appeare that this blaspheming Iesuit Bonarscius in this his detestable comparison of her milke with Christs bloud saith no more in effect then others both of this Religion and perticular sect and therefore it may be iustly concluded this is the doctrine and diuinity not of him alone but of the Iesuits and of the popish Church it selfe as long as it stands approued or not condemned by them Now then if this be the diuinity of the Romish Church 1 That a Creatures milke may bee mingled with Christs bloud in the matter merit of our saluation 2 That it helps and heales spirituall sores of the soule as well as the bloud 3 That though no man did yet a woman did help Christ in the worke of our saluation 4 That the Psalmes may bee turned from Lord to Lady 5 That a man may appeale from God to the Virgin Mary 6 That God hath deuided his kingdome with her keeping Iustice to himselfe and surrendring Mercy to her 7. That God hath made her pertaker with himselfe of his diuine power and Maiesty 8. That a mans prayers are often heard rather by and through her then Christ Iesus If these I say be the doctrines of the present Church of Rome then let the Christian world be pleased to obserue 1. How far the present Romish Church is degenerate from the ancient 2. How great cause we and all Churches of God haue to seperate from such a sinagogue 3. How iustly they may be pronounced Antichristian who thus hainously disparage the Person and office of the Mediator 4. How vntrue is it that by any suggestion that the present Religion of Rome is much reformed and refined at this day for it is most certaine in the former times these would haue beene condemned as blasphemies euen in the Romish Church it selfe And lastly you of this most honorable City especially you the Lord Maior and your brethren being one most worthy renowned Benches of the world one of the greatest glories of this land may here see what cause there is to hold the true Papists Hereticks considering the present Church holds not only these but many other fundamentall errors both for matter of faith and of gouernment which shewes them not only enemies to all true religion but the subuerters or at least the vnderminers of all ciuill states in the world wherein they were euer suffered And considering that all meanes hath beene vsed to reclaime and reforme her but all is in vaine for she is that Babilon that will not be healed wherefore it is our duty to forsake her leaue her to the iust hand of God Thus shall wee follow the counsell of the Prophet in like case who saith We would haue healed Babilon but she would not be healed let vs forsake her and goe euery man to his owne Country for heâ— Iudgement is come vp to Heauen and lifted vp to the Clouds FINIS
which I haue afore set downe is vile and wicked and such as the elper world and misty times of Popery would haue abhorred But there is one impiety of late broched by one Iesuit and approoued by all so horrible and hainous as I want words to expresse it y Clarus Bonarseius a Iesuit writes it Posseuine the Iesuit in the name of all other approues it But this I can say it is such as the world yet neuer heard of such as the ages past feared not and the future will not beleeue nay such as we in these dayes would not beleeue of our very enemies if the euidence of the fact made it not past all denyall and excuse for would a man imagine that those who professe themselues the seruants of Iesus Christ aboue other men should conceiue of him speake to him and play with him as with a sucking child in his mothers armes Nay that is nothing they make him an vnderling to a woman and not his Person only but his bloud and merits compare together his bloud and her milke and vpon comparison finds them so equall that they mixe them together and in the mixture finds the milke so excellent that they preferre it afore the bloud as a thing more precious and with which they may not be so bold as with the bloud of Christ and feare not to affirme that the corruptions of our nature and sinnes of our soule are healed and holpen as well by her milke as Christs bloud A blasphemy whereat the Angels will shrinke and the very diuels tremble and yet no doubt wee shall finde Iesuites will defend it Hauing obserued this blasphemy 2. or 3. yeeres agoe I held my tongue expecting it would bee discouered and reproued by some that could doe it with more authority but fayling of my hope I long conceal'd my labours till now that the necessities of these euill times doth force it from mee I therefore do heere discouer it and am bold to send it abroad vnder the protection of your honorable names that so all the world may know the state and gouernment of this honorable Citty to be no approouers but Censors and condemners of so horrible and hideous Atheisme I am therefore a suter to you all in mine owne and the name of all my brethren the Clergy of this City that you looke well to the execution of the lawes and yet rather against Popery then Papists For it is the wicked Popery that makes our men Papists and ill subiects to God and the King The men would be good enough if the grounds of their religion were not wicked Therfore we beseech you haue care that Iustice be so executed as rather the wickednesse of the Religion may bee rooted out then the persons punished as in his stile to be The defender and propogatur of the true Christian Faith Honourable and worshipfull vouchsafe to heare vs in this iust necessary request being no lesse then your Religion craueth at your hands The Clergy and Ministry of England are slandered by the Papists that wee seeke their bloud exasperate the state against them but they do vs wrong it is the extirpating of Popery not the bloud of Papists that we seeke and sue for we pitty their persons and wish them rather all banished then any executed but we hate their heresies and wish them censured condemned and extinguished as as they deserue This is the way fully to discouer Antechrist and to hasten his confusion for almost all Churches of Christendome haue pronounced him Antchrist and his Religion Heresie And this is the sure way to be free from treasons conspiracies inuations murders and massacres from which as you see Denmarke by this meanes is defended and many countries well freed as soone as they get free of Iesuits and by the contrary we see the miserable accidents in France to the amazement of the Chriâ—tian world for when all the truth is known the whole account cast vp the charge of those foule facts the murders of 2. Kings many more vnnaturall disasters will lye vpon the vngodly positions of Popery As Dauid said of Abner when he mourned for him so may we much more of their last King Know you not that a great man is fallen in Christendome Surely one of the greatest many wayes that Christendome hath yeelded It is full time to looke about you when your neighbours house is on fire and the rather when Iesuites teach this doctrine to be defined and to be de fide that subiects not only may but ought to take away such Kings as he was and ouâ—s much more is and long may he so be Nay long shall he be so if you take this and other courses for extiâ—pating Popery When you and other the Magistrates Ecclesiasticall and ciuell shall begin seriously and effectually to do this then Rome trembles Popery shrinkes Antichrist frets and the Iesuits his darlings begin to looke pale and hang downe their heads for their confusion is at hand for though they haue continued but iust 70. yeares not the halfe of many other orders yet they must know that bloud-thirsty and deceitfull men shall not liue out halfe their dayes And if they be not guilty of these 2. faults bloud and deceit wee will free them from all How bloudy the Iesuâ—tes be appeares in that this is their maxime imprinted Nisi religio Lutherana ferro igne tollatur Ecclesia Rom. â—acem traÌ„quilitatem habere non poterit See the booke called Epistolarum Iesuiticar Libellus agab Bariaco 99. in Epist art 11. pag. 66. A great Image whose glory was excellent fourme terrible whose head was of fine gold his brest and armes of â—â—uer his belly thighs of brasse his leggs of yâ—on his feete part of yâ—on and part of clay Daniel 2. 31. 32. â—â—inc dubium non est â—ocietatem nostram vt â—ubito caepit it a subito â—â—territuram qui quotiâ—â—em peius ruit faults but if they bee and that aboue all men then take heede you Iesuites that this your 70. yeare be not a dismall and fatall yeare vnto you and that our Dauid and Moses do not pronounce of you the yeeres of your continuance are threescore and ten and thâ— yâ—â— be so mighty and so crafty you may hold out till fourescore yet shall your life be nothing but sorrow and misery as you haue deserued and quickly shall ye be cut off and vanish away and if this Prophecy like you not take one of your owne In the yeere 83. â—â— Iesuite preached at Auspurg and his text being we are made a spectacle to God Angels and the world in his Sermon he compared the Iesuites order to the Image which Nabuchadnezzar saw in his â—â—â—aulo Our Father Igâ—atius saith hee is the golden head together â—ith those that liued with him but when the first 10. fathers were dead others followed nothing so good as the first and these were the brests and armes of siluer Then
vp before God and there remaines nothing but the reuenging hand of God to bee stretched out vpon her Wee haue it not from the report of merchants from the letters of the Posts nor from the Intelligence of Embassadours for then our aduersaries might suspect it Nor from the report or writings of our owne men for then let the world not beleeue vs but wee haue it from the fountaine it selfe euen from the Record wherein it is written with the Authors hand and surely if the euidence were not beyond exception our selues would not beleeue it of them though they bee our enemies Thus standeth the case Amongst the late deuices that Romish pollicy hath forged to vphold their Hierarchy a principall is their art of Miracles which they pretend to haue so ordinary that in many Churches they haue more In So yeeres the Pope lost all England Scotland Ireland Denmark Sweden and a great part of Germany France Switzerland Poland and Hungary miracles then sermons but alas dayly experience sheweth that they be lying Wonders and no true miracles Now because such tricks are most effectuall to delude the common people and that they finde themselues and their cause to haue lost much of late in many parts of Christendome a therefore to recouer themselues and to gaine credit to their forlorne cause they haue most busily applyed this point of late and haue by the craft of Machiauilian Iesuits as Watson their brother In their quodlibets often Priest often stiles them so farre preuayled that there scarce passeth a month wherin some new Image of our Lady is not found or some strange miracle and wonders heard of Two yeares agoe they caused a story to bee written and published wherein they blush not to make their See the booke called Iustâ— liptij diua Virgo Hallensis people beleeue that more miracles and greater then Christ did haue beene and are dayly done at Hall a towne on the borders of Brabant and Henault by the Virgin Mary at a Picture of hers in a Chappell there and this is set out by no triuiall or vulgar fellow but by that famous Apostata Lipsius that the tale may carry the more credit and the miracles are not of ordinary but of the highest nature for healing of freÌ„sies feuers coÌ„uultions is nothing nay sight is giuen to the Iaiâ—â—â— daughter blind and whereas Christ raised but 3. from the dead that we know of our Lady of Hall saith Lipsius gaue life to 7. at least that were dead Loe here how far short Christ himselfe is of his Mother and now we maruaile Omniae quae fecit Christus fecit Franciscus plura quam fecit Christus fecit Francâ—â— lib. conformitatum beati Francisci no more if they haue written that St. Francis did all that Christ did and more then Christ did seeing the Picture of his Mother can do more then he did I say the Picture of his Mother because Georgius fabricius the Popes censor of books in his allowance of this Legend of Lipsius saith that God giueth and communicateth diuine power to worke miracles nor onely to the Virgin Mary and the Saints but euen to their Images or Pictures behold good reader a worthy piece of new refined Popery Gods diuine power is Strange doctrine of Popery communicated to the very pictures of creatures And if any man obiect that miracles are not in these dayes to bee expected Lipsius hath a learned and Catholike answer that now indeed in respect of Christ or to auerre his Doctrine or to maintaine his honour they neede not but the ease is otherwise saith he with the Saints for many do refuse to worship them and grudge at the honour that in the Romish Church is giuen them and therefore to defend them in this point and to establish By Popish doctrine christ doth more to establish the worshipping of Saints then his owne that worship which they do vnto them God suffereth so many miracles to bee done euen by their Images which answere being well considred of what a kind of Doctrine it contayneth I leaue to the learned and iudicious Reader I only say that if this be true then how forteth it with the very body and current of his story by which no man can deny but it is apparant that most of the miracles which he specifieth were done almost 200. yeares aâ—oe namely betwixt the yeares 1400. and 1500. long before Luther began to preach and as they say afore our Religion was in the world and consequently before the worshipping of Saints was withstood therefore it followeth that miracles were ordained at Saints Images euen then when worshipping of Saints was not denied Lipsius might haue done well to haue reconciled so euident a contradiction But what assurance haue we for the truth of these miracles or how know we that this is an approoued Picture of our Lady Lipsius answereth that there was one Sophia daughter to the Landgraue of Hesse by his Lady Saint Elizabeth a Saint of Pope Gregory the 9. making within foure yeeres after her death This Sophia saith he as it is thought had certaine Images of our Lady giuen her by her Mother Elizabeth was it then but thought so and must wee now beleeue it one of these she gaue to the Nunnes of the Nunry at Vilvord and that was called our Lady of comfort 2. more she gaue to Madam Machtild or Maud her husbands sister who bestowed them thus one she gaue to Grauesand another to Harlem two townes in Holland the third which it seemes stole all the vertue from both the other to Hall a towne in Henalt and this is that we now speake of and to ad more credit to the story he tels vs that this Lady Maude was Mother to that Lady Mawde who bare at one birth 364. children An old story but greatly suspected by Erasmus and other learned men to be fabulous which were all borne aliue and baptized by a Bishop So saith Lipsius this is that Image which now wee worship at Hall and thus strong a foundation hath the Story and now may not all Caluinists be ashamed to doubt of this Story or to suspect these grounds Now therefore surely we must needes beleeue els we are vnbeleeuing Hereticks that one was before this Image dispossessed of a Diuell without any other meanes for so he saith that ten at least were deliuered from present death by but calling or thinking vpon our Lady at Hall and that seuen were raised from death to life being but laid before the Image and all these within the space of 20. yeares and in one country so ordinary a matter it is in Popery to raise the dead Nay wee must beleeue or else wee are Infidels that when a Faulkner should haue beene hanged for loosing his Lords Faulkon and had the rope about his neck An excellent new found way for faulkners to find their lost Hawkes neuer before heard of Proue this Lipsius and
minds and terrifie not the consciences of weake Christians and assuredly could I bury it so that it might neuer liue and quench it so as it might neuer flame againe and if my Booke were the onely Copie in the world I would rather choose to couer this shame of the shamelesse whore of Babilon then by discouering it to cause good mens eares to tingle and their hearts to tremble But seeing the strumpet hath the whores forhead and glorieth in her owne shame and sounded out this blasphemy as with a trumpet in the eares of all Christendome by publishing it in a booke which he calls the great theater of the Iesuits honour euen bringing so fearefull blasphemy vpon the stage dare diuâ—lge it in a second impression least the world should want it Let vs therefore craue leaue of our Lord Iesus to discouer her shame wherein shee glorieth and that wee may without impeachment of his honour repeate so foule blasphemy that so the world may both perceiue what a Religion Popery is and that we for our parts haue no fellowship with such abhominable workes of Ephes â— darkenesse The Title he giues them is this Ad diuam Hallensem Puerum Iesum That is To our Lady of Hall and The Child Iesus See first the impiety lurking in this Title She is a Queene or Lady Iesus a Child or Infant compare this with holy Scriptures they indeede speake both of him and her but of him as God and a Sauiour of her as a creature the Mother only of his humanity although the Mother of him that was God and exercising power onely ouer his humanity and that onely during his infancy and priuatenesse but not after hee tooke vpon him the Propheticall Office of the Mediator for then he said in a certaine case woman what haue I to do with thee and againe being told shee was without to speake Iohn â— 4 with him hee answered that hee had more Mothers tho not in the same yet in a better sence for whosoeuer did the will of his father the same saith he is my mother Mat 12. vlt. thus the scripture proceedes to describe him in his propheticall and afterward in his Priestly Office and leaues him not till at last hee be ascended into heauen and haue taken possession of his kingdome and then the Scripture leaues him in his glory Is all this true and yet must he now after 1606 years be an Infant in his Mothers armes And for her the holy scriptures speake no more of her but as of a creature a woman a beleeuing Iewe a holy Saint saued by faith in her sauiour Iesus Christ and so leaues her with little mention after Christ was baptized and entred his propheticall Office her body to goe the way of all flesh and her soule to enter into that great glory which Christ had purchased for her and all that spirituall kindred of his whom with his owne mouth hee had pronounced more blessed for hearing his word keeping it then they could haue beene by being the mother of Luke 12. his flesh And yet now after 1600. yeeres she must still bee a commanding Mother and must shew her authority ouer him and he must receiue our prayers by her meanes and Monstra te esse Matrem sumat per te preces So are the missals Breuiaries Offices that are reformed still she must beare him in her armes or lead him in her hand and her Picture must worke all the miracles but his none and she must be salured as a Lady a Queene a Goddesse and he as a Child If this be not so let this Title iudge Ad Diuam Hallensem puerum Iesum But let vs leaue the Title and not stand long at the gates but enter this Citty of confusion And now all good Christians hearken with griefe of heart to that which I rather wish you might neuer haue heard but if your eares tingle your haire stand vp and your hearts tremble at the blasphemy following blame the heart that indighted it the hand that wrote it the Religion that allowes it and not the pen that discouers it THVS THEN BEGINS THE IESVITS Gospell Haereo lac inter meditans interque cruorem Inter delicias Vberis Lateris That is My thoughts are at a stand of Milke and bloud Delights of brest and side which yeelds most good HEarken thou blessed Apostle Paul if thou in heauen canst heare the blasphemy on earth thou that didst preach and 2. Cor. â— 2 write that thou desiredst to know nothing but Iesus Christ and him crucisied thou that didst teach the Churches onely to know and beleeue in Christ for saluation and almost 20. times in thy Epistles hast magnified his Bloud without once mentioning the Virgin or her Milke Heare and be astonisht at this that some who professe to be thy Disciples or thy fellowes rather cannot tell whether to choose that bloud of the Mediatour or the milke of a woman At least harken thou blessed spirit of truth thou that canst and wilt heare thou that didst inspire those holy truths into that holy Apostle behold a Religion risen vp in the world that dare compare the bloud of that God who was by thee conceiued with the milke of that Wâ—man who was the Mother of his humanity and was saued from hell and damnation by that bloud and that dare allow her professors to make doubt whether to esteeme the greater delight of their soules her milke or his bloud and we for reprouing this must bee accounted Heretikes heare from heauen we beseech thee and Iudge betwixt vs. The blasphemer proceedeth Et dico si forte oculos ad Vbera tendo Diua Parens Mammae gaudia posco tuae Sed dico si deinde oculos ad Vulnera verto O Iesu Lateris gaudia malo tuae That is And say aloud when I the Teates do see O Goddesse mother lend thy Brests to me But thus I beg when on the wounds I thinke O Iesu giue me from thy side to drinke What before hee deliuered more darkely now hee maketh plainer if any doubt what milke what bloud he meant he answereth our Ladyes Milke and Iesus Christ his bloud but what doth popery make question whether of these two is better Is this their holy Catholike Romaine faith If noâ— let their words be Iudge I stand musing saith he and cannot tell whether to take milke or bloud If I looke at her paps then I long for milke If to his sides then I would haue bloud Marke how indifferent a Papist is whether he receiue the one or the other is not this euill enough a man would thinke so yet hearken what followeth and wee shall heare worse but let vs do it with feare and reuerence of that glorious name and precious bloud which are blasphemed Rem scio prensabo si fas erit vbera dextra Laena prensabo vulnera si dabitur In English thus Long haue I mus'd now know I
in the world in whom the number of 666. so fully concurreth in so many languages in so many respects so directly and with so little strayning as in the Popes I wil specifie but few for many the Pope or none but the Pope challengeth to the principall of the Clergy in the world and therefore in the former yeares hath called himselfe vniuersall Bishop and Pastor of Pastors Now it falls out that this his pride doth proclaime his shame to all the world for the number of the beast is in this name without adding altering or any strayning as hee shall find that will reckon D V X Â C L e r I Â 500. 5. 10. Â 100. 50. Â Â 1. Totall 666. Againe the Pope glorieth in this Title and honour that he is Gods generall Vicar on earth this is the foundation of all his pretended power and vsurpation this he and his imps fight for as for their liues This his seduced creatures English Priests and Iesuits do in England dye for excepting some that dyed for horrible treasons and no maruell for they know they lose all if they lose this and yet the Pope cannot hold it but withall hee must haue the number of the beast ingrauen in his forehead so as he that runnes may reade it for put downe this Title in the latine tongue which is the tongue by him aduanced aboue Greeke oâ— Hebrew wherein hee writes his Letters giues his lawes and his bulls and workes all his feares and it containes the number of the beast and neither more nor lesse G E N E R A L I S Â V I C A R I V S Â D E I. Â I N Â T E R R I S. Â Â Â Â Â Â 50. 1. Â Â 5. 1. 100. Â Â 1. 5. Â Â 500. Â 1. Â 1. Â Â Â Â Â Â 1. Â 50. 1. 5. 1. 100. 1. 5. 500. 1. 1. 1. totall 666. Thus its cleere that as the Pope will needs be Gods generall Vicar on earth so hee cannot haue it but hee must beare the marke and number of the beast If any man say hee calls not himselfe Gods Vicar but Christs Vicar I answere Christ is both God man and he holdes himselfe Christs Vicar euen as Christ is God and full little would he thanke him that holds him Christs Vicar only as he is a man But I answere further that who euer reades his owne decrees publike constitutions shall easily see that hee calls himselfe ordinarily the Vicar of God and suffers others so to stile him and that the world may see they haue not reformed it the Pope that now is Paul the 5. hath suffered one of his owne creatures in a Booke dedicated Tuccij Tuccij patritij lucâ—nsis protonet Apostol comment in cant â—ug 606 In titulo libri to him to call him the Vicar of God Thus Thus he will needs be Gods Vicar but his pride is well paid for for as hee will be Gods Vicar against Gods will so God makes him beare the diuels marke in the number of the beast against his owne will If therefore it be so likely that Rome is Babilon and her doctrines and deceits superstitions and Idolatries the fornication of that whore of Babilon then wee easily beleeue this to be true that oft times did Babilon allure him with her entisements wooe him to her spirituall fornications so hath she done many more and preuailes with too many But what with him No he will haue none it is well sayd Oh that you would doe as well that is the worst we wish you Iesuits though you wish vs nothing but fire and gunpowder Oh that you would turne into your selues and see your error in beleeuing her and in being deceiued with her inchantments and drunke with her fornications that you would no longer bee the sonnes of her that is the mother of abhominations least you be also children of abhomination Oh that you would forsake her and discouer her skirts and teare her in pieces as she hath deserued and then returne to be the children of the Church and seruants of the liuing God! this is that we wish you from the Lord whom we also pray that thou whosoeuer thou art that wrote this all other of the faction in the world may haue grace to perform that which here thou promisest No no though heauen and hell should meete I le none I le none vngracious strumpet get thee gone Well then if he will haue none of Babilons dainties what wil he haue for he saith he thirsteth and must haue his thirst quenched but how Quench me with bloud sweet sonne with milk good mother But alas these are children of Babilon they will not be healed for loe he sings his old song againe he must haue bloud he must haue milke loe heere the hunger thirst of a Papist it is for milke as well as bloud out Sauiour proclaymeth to the world blessed are they that hunger and thirst after righteousnesse I would heere aske Mat 5. a reasonable Papist a briefe question whether this righteousnesse can be attained by any meanes but by the bloud of the Mediator If he thinke it may let him that saith so take time to consider of it and he will answere otherwise But if not as if Christians they must needs answere then what a kind of thirst is that that thirsteth for the milke of a creature as well as for the bloud of the Mediator but whilst they take time to answere this question let vs go forward and trace this Iesuit to his vnhappy iournyes end Dic matri meus his frater sitit optima mater Vis de fonte tuo promere de que meo Dic nato meus his frater mi mellee fili Captiuus monstra a vincula litron habes Ergo redemptorem monstra te iure vocari Nobilior reliquis si tibi sanguis in est Tuque parens monstra matrem te iure vocari Vbera si reliquis diuitiora geris That is Say to thy mother see my brothers thirst Mother your milke will ease him at the first Say to thy sonne behold thy brothers bands Sweet sonne thou hast his ransome in thy hands Shew thy redeeming power to soules opprest Thou Sonne if that thy bloud excell the rest And shew thy selfe iustly so stilde indeed Thou mother if thy brests the rest exceed Now if you please to obserue a little you shall see a new peece of Popish deuotion his ground already â—ayd is that he must haue milke from the mother bloud of the sonne But how will he come by them hee hath found a ready way he will make the Sonne mediator to his mother and the mother to her Sonne Christian Religion hath euer taught that the Sonne is our Mediator to the Father and Popish Religion hath long taught that the Mother is a Mediator to her Son But now they begin to reach that the son is also
a mediator to his mother what will it come to in the end And heere obserue that as euer heeretofore when there was any honour in precedence the mother had the first place so now when it is a burden and a duty the sonne must haue it but not till then for so now hee saith Say to thy mother see thy brothers thirst Mother your milke will ease him at the first First indeed hee intreates the Son and then the Mother but what intreates he him to be a meanes to whom to his Mother for what for her milke so that vpon the matter her Milke is it that is first in his thoughts it s that hee longs for principally and Christ Iesus shall be preferred to goe a message to his mother and to intreate for him â—hat hee may haue it as tho he had said O Iesus my soule so thirsts for milke that I cannot be without it now because thou hast rebuked me for my presumption in offering to take it as boldly as thy bloud I haue therefore no other way but to intreate thee to bee a meanes to thy mother that so by thy mediation and her mercy I may obtaine it therefore I beseech thee Iesus say to thy mother c. Is not Christ honoured and well aduanced by Popery that makes him mediator to a woman for her milke and for the benefits and merits of it and that for such a one as will not be content with the benefits and merits of his owne bloud shedding But behold good Reader seriously what diuinity heere is A Christian man in his deuotion may saith this Iesuite desire Iesus Christ to go intreate his mother for him to compaline that his poore brothers soule thirsteth desiring her to quench and comfort him with her milke what is this we heare Is Christ a mediator to a creature and for something in that creature to quench the spirituall thirst of the soule If this be true then what meant Christ to say Come vnto mee all that bee weary and I will ease you for if hee send Mat 11 them that be thirsty and weary to his mother to bee eased surely in that word Christ either spake too much of himselfe or too little of his Mother If Christ held that they might come onely to himselfe then it appeares the Iesuits Religion and his bee contrary if he knew that they might come to her as well as him or to her by him then what meant hee to say Come vnto me and not rather Come vnto her or vnto me what can they what dare they say was hee vndutifull to his mother or enuied hee her dignity or forgot he her when he thus spake or was hee swayed with too much selfe-loue If none of these without blasphemy may be imagined then what may be said that there were any such thing due to her and hee knew it not If this also be impossible then there remaines but one that he named himselfe but excluded not his mother he bids come to him and forbids not to come to her I answere first heere he bids vs come to himselfe let them shew where he bids vs goe to her if he no where bid it it is as good as forbidden agaâ—ne hee that in one case of truth said I and my Father are one would not Iohn 10. 30. haue spared in this case if it had been true to haue sayd I and my mother are one and he who out of his holy humility and knowing the difference of the fathers deity of his owne humanity freely confessed my father is Iohn 14. greater then I would neuer haue scorned if it had been true to haue acknowledged my mother is as great as I whereas contrariwise leauing ouâ— her and all creatures in the world he saith directly Come vnto me And whereas he came to fulfill all righteousnes and the fift Mat. 3. 15. commaundement wee know commands as well reuerence to Parents as obedience therefore doubtlesse he who went home saith the text and was obedient to them Luk. 2. â— would also most readily haue yeelded her this reuereÌ„ce if it had bene due vnto her or if it might lawfully haue beene giuen her But he knowing the contrary doth in this case passe by her and commands Come vnto mee If yet they will reply and say he saith indeede come to him but meaning to send vs from himselfe to her for ease and comfort who is the Mother of mercy and grace I answere so indeede is she called in their seruice book Maria mater gratiâ— mater miserecordiae tunos ab hoste Proâ—ege hora mortis suscipe Officium beatae mariae but God in this booke takes that name to himsele only and giues it to no creature therefore let them answere it that giue it to her Againe the ground of this re-plication is false for as hee saith Come to mee and names no other so neither sends he vs to her for ease but saith plainely and directly and I will ease you Further they not onely make Christ a Mediator to his Mother and that for spirituall ease and comfort but they do it in such a fashion as they make Christ one that either is not able or not willing to helpe vs himselfe for it he were then why doe they say that he complaines to his mother that we thirst for the ease of our soules desires her to yeeld her milke If heere they were asked this question I wonder how they would answere it If Christ be not willing or nor able to ease the thirsty soule then how is he a perfect Sauiour If hee bee then how is it likely that hee would send him that humbleth his soule to him for helpe to another to be eased seeing hee asketh of him who said Come vnto me all that are weary doth he aske that that Christ hath to giue and is it likely that hee will deny it doth he aske that that Christ hath noâ— to giue and is it probable that his mother hath it then they may as well say that she hath more grace and mercy or more power ability then Christ himself hath let theÌ„ answer these questions how they will heere will bee found strange diuinity which we see is curraÌ„t in the Romish Church But whilst they prepare their answere let it please the reader to obserue how contrary the Romish doctrine is to the doctrine of Christ and of the holy scripture Christ saith of himselfe as man Romish doct makes him say My father is greater then I Iohn 14. 28 My mother is in some respects greater then I. Christ saith of himself as God Romish dost makes him say I and my Father are one Iohn 10. 30. I and my mother are one Christ saith Romish doctrine makes him say Come to mee all that are weary I will ease you Mat. 11. 28. Come to me I will send you to my mother for ease The scripture saith Romish doctrine saith Christ