her with all the honour that may be giuen to a creature But I meane Lipsius his lady of Sichem or our lady of Hall nay it may be it was more curiously carued and better wrought Thus it continued certhine yeares till at last the Parish Priest perceyuing they began to be well customed bestowed some cost on their Lady which got them so much and built her a little chappell of boords and there placed her But still their custome growing greater they shewed them selues thankefull to their patronesse and as she fild their purses they sought her honour and built her a faire chappell of stone some 2. yeares agoe and in that resteth the Image working miracles euery day But what became of the holy Oake it was so cut away by pieces by deuout persons and carried away that it was in danger of falling and a counsell was called in the towne what were to be done with it as in so great a matter it is requisite and there after serious consideration it was grauely concluded that it should be cut vp by the rootes with much solemnity brought into the towne of Sichem where when it came forthwith happy was he that could get a peece of the holy wood whereof saith Lipsius and blusheth not to write it diuers made them little Images and with much piety do worship them others that were sicke of grieuous diseases shaued it into their drinke and drunke it and so were healed See what an excellent religion this is one Image hath begot many and the first Image being but fastened to the tree so sanctified the whole Oake that euery Image made of the whole tree should be as good as it selfe and euery crumme of the wood should worke miracles as fast as the Image did Loe heere the history of our Lady of Sichem or of the sharp hil this legēd is not Lipsius ashamed to thrust vpon the vvorld for a true vndoubted story such are the times we be fallen into that to set fast the crowne vpon the Popes head truth must stand aside and lies must past for currant without controule and such a cause is Popery as cannot continue in credit before the people but by forging a continued succession of lying wonders for now we are made beleeue that the Virgin Mary hath 2. Images within few miles together which haue done more miracles in a fewe yeares by-past then God himselfe did in the olde or Christ and his Apostles in the new testament Such Idols of indignation doth the Romish harlot aduance against the soueraigne maiesty of God to prouoke him withall for what is it but an Idoll of indignation that not a creature only but the very Image of a creature should be made pertaker of the deuine power and maiesty of God The time was when Isaiah the Prophet durst say of God I am the Lord this is my name Esay 42.28 and my glory I will not giue vnto another nor my praise to grauen Images but how soeuer that might be tollerable doctrine in those daies had he liued in these he must haue bene taught that a part of the glory and praise of God may daily be giuen to grauen Images and yet the glory of God not at all thereby impeached but rather augmented Loe what Idols of indignation and abhominations lye hid vnder this mistery of iniquity Ezech. And yet good Reader as God saith vnto the prophet turne thee a little and thou shalt see greater abhominations then these It is yet scarce 3 yeares agoe since the tale of our Lady of Hall was forged by some Iesuit and published by Lipsius when withall a faire picture grauen in brasse was prefixed vpon the first page before the booke of our Lady holding her Sonne in her armes And beholde the Iesuits as though the Mother were a woman and the Sonne but an Infant or as though they had gained mercy by Christ already and would now see what they could get by the Mother began to call in question his merits and mediation and the dignity of his wounds and sufferings at last pronounce that his wounds and her paps his blood and her milke are either all one or els that the milke is better And yet before we enter into the perticular let the reader obserue that though the Image be both of our Lady as they call her and of her sonne Iesus our Lord yet notwithstanding the miracles are all ascribed to her and her picture and none to Iesus Christ for the colouring of which impiety what they can say I see not vnlesse they dare affirme that the sonne will doe no miracles in the presence of his mother to which end it may well be noted that generally in all places where the mother and the sonne the virgin Mary and our Lord Iesus be pictured together in their Churches she is alwaies set forth as a woman and a mother and he as a childe and infant either in her armes or in her hand that so the common people might haue occasiō to imagine that looke what power of ouerruling and commaunding the Mother hath ouer her little childe the same hath she ouer her sonne Iesus and that seeing the sonne is but an infant in his mothers armes therefore they might not wonder why her picture doth all the miracles his none for its likely Christ did no miracles whilst he was a child into these superstitious and euen blasphemous conceits do they indeuour to driue their people not caring what they derogate from Christ so they giue it to their Saints Is it not admirable that still they will make him an infant still in his mothers armes still vnder her power and still all miracles must be wrought by her and at her picture as though either he could not or in his mothers presence would not or at the least as though she had many enemies and therefore needed miracles and Christ none But alas who seeth not that the Athisme and prophanesse of the world causeth euen the name and religion of Christ to be blasphemed that if miracles might lawfully be expected we should thinke them as needfull as euer since the first planting of the Gospell it is therefore a strange peice of Popish doctrine that there is more cause that the virgin Mary and her picture should haue miracles for them then Christ and his religion But yet this and all other their suspicious and impious speeches and practises against the honour of Christ his religion are in my iudgement inferiour and may all stoupe to this newe impiety of the Iesuits wherby the Mother is compared to the Sonne not as being a childe or a man but as the Sauiour and mediator and the pappes of a Woman equalled with the wounds of our Lord and her milke with his bloud If this were written by Protestants some might say we might report partially or if it were a matter of olde the age might yeild suspition that it were made worse in the carriage But
when it is a matter of yesterday and comes from themselues partiallity it selfe cannot cauill against it And the perticular is this Clarus Bonarscius a Iesuit or the Iesuits Patron published this present yeare to the world a volume large enough in defence of the whole order of Iesuits the booke bears this title CLARI BONARSCII AMPHITHEATRVM HONORIS In quo CALVINISTARVM IN SOCIETATEM IESV criminationes iugulatae Editio altera libro quarto auctior PALAEOPOLI ADVATICORVM Apud ALEXANDRVM VERHEIDON 1606. This volume he erected as a theater yea an Amphitheater of Honour in defence of the Iesuits wherein after he had assaâ—ed with much sleight of wit and in a strange stile to wipe away many foule blots with which that Atheisticall broode hath stained the holy name of Iesus and adorned it selfe for generally that which dishonors God adornes them and after he had ranged ouer al the reformed Churches and raked vp all rotten slaunders and reuiued the callumniations that were answered dead and buried 40. 50. and 60. yeares agoe and rayled vpon the liuing and dead Caluin Beza Pareus Stenius Tossanus Faius and many other holy and learned men with that bitternesse and virulency as neuer was before him yea moreouer after that he had laid high and horrible imputations vpon this whole state and like a true Iesuits Impe slaundered the whole gouernement with foule iniustice and monstrous cruelty in many perticulars see for these perticulars of our Queene and state lib. and had in Iesuiticall pride dared to defile the name and honour of renowned Queene Elizabeth whose memory for euer will be blessed with words vnworthy the mouth of a man if he were not a Iesuit at last from the defence of Iesuits he falls in to defend Lipsius a good friend of theirs and his two stories of our Lady of Hall and our Lady of the craggy Rocke and not onely labours to make good all his fancies and fables but further to shew that a Iesuit hath one tricke of impiety beyond all and is anointed by the diuell with the oyle of mischiefe aboue al his fellowes addeth a number of verses directed to that picture which he calleth our Lady of Hall fraught with so fearefull blasphemies against the blood and merits of the Mediator as no Christian eares to this day did euer heare and doubtles no Christian heart can patiently endure and certainely if the blessed Virgin Mary to whose picture he hath coÌ„secrated them may be his Iudge without doubt both he and his blasphemy will be condemned to hell Luke and she whose soule reioyced in God her Sonne and Sauiour her soule I say will reioyce in the iust damnation of him who shal match the milk of her a creature with the blood of him her Sauiour But shall we heare them no will some say let blasphemy rather be buried in the depth of obliuion darken not the Sunne defile not the heauens poyson not the ayre burden not the earth with it amaze not the mindes 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 forehead and glorieth in her owne shame founded 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 feareful blasphemy vpon the stage dare diuulge it in a second impression least the worlde should want it Let vs therefore craue leaue of our Lord Iesus to discouer her shame wherein she glorieth and that wee may without impeachment of his honour repeate so foul blasphemie 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 darknes The title he giues them is this Ad Diuam Hallensem Puerum Iesum THAT IS To our Lady of Hall and The Childe Iesus See first the impiety lurking in this title She is a Queene or Lady Iesus a Childe 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 onely 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 priuatenes but not after he tooke vpon him the Propheticall office of the mediator Iohn 2.4 for then he said in a certaine case woman what haue I to doe with thee and againe being tolde shee was without to speake with him hee answered that hee had more Mothers tho not in the same â—ath 12. Vâ—t yet in a better sence for whosoeuer did the will of his father the same saith he is my mother thus the scripture proceeds to describe him in his propheticall and afterward in his priestly office and leaues him not till at last he 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. yeres be an infant in his mothers armes and for her the holy scriptures speak 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 baptised 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 whome with his owne mouth he had pronounced more blessed for hearing his word and keeping it Luke 12 then they could haue beene by being the mother of his flesh And yet now after 1600. yeares she must still be a commaunding mother and must shew her authority ouer him Monstra te esse Matrem sumat per te preces so are the missals Breuiaries offices that are reformed and he must receiue our prayers by her meanes and stil 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 saluted as a Lady a Queene a Goddesse and he as a childe 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
THE IESVITES GOSPEL BY W. Crashawe B. of Diuinity and Preacher at the Temple LONDON Printed by E A. for Leonard Becket and are to be solde at his Shop in the TEMPLE nere the Church 1610. THE POINTS OF NEW DIVINITIE CONTAINED IN this Gospell 1 THat the Milke of Marye may come into comparison with the blood of Christe 2 That the Christian mans faith may lawfully take holde of both as well as one 3 That the best compounde for a sicke soule is to mixe together her milke and Christs blood 4 That the sinnes spirituall deseases of the soule are cured as well by her milke as his blood 5 That Christ is still a little childe in his Mothers armes and so may be prayed vnto 6 That her milke and the merit and vertue of it is more pretious and excellent then Christs blood JN THE APPENDIX 1 THat no man but a woman did helpe God in the worke of our redemption 2 That God hath made Marye partaker and fellow with him of his diuine Maiestie and power 3 That God hath deuided his Kingdome with Marye keeping Iustice to himselfe and yelding Mercy to Her 4 That a man may appeale from God to Her 5 That a man shall oftentimes be sooner heard at Gods hands in the mediation of Marie then of Iesus Christ THE OCCASION OF THIS IESVITICALL BLASPHEMYE IVSTVS LIPSIVS a man of learning enough but too much levitye hauing runne ouer all religions and at last set vp his rest in Poperye fell in his declining and doting dayes to open Idolatrye And as he neuer troubled himselfe much with Christ in his life whose very name a man shall seldome finde in his bookes so at his end wanting matter it seemes to magnifye Christ he writes 2. books in praise and honour of 2. Idols namely 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 Ladye Wherein the prophane wretch blusheth not to write that at these 2. Images there are more and greater miracles wrought then the scriptures speake of to be done by Christ himselfe A learned lowe-Countrye Diuine wondring that such Owles durst flye abroade at Noone light and such tromperye be set to sale in these daies of knowledge Wrote a short reproofe of the impietyes vttered in the first of these bookes which is De Virgine Hallensi Wherein because the Iesuits were also touched as being the Fathers of such fooleryes and the makers of those bolts which such fooles as Lipsius do shoote Therevpon a Iesuite of Antwerpe calling himselfe Clarus Bonarscius but his true name being Carolus Scribanius taking vpon him in a Iesuiticall pride the generall quarell of the whole order of Iesuits vndertakes to defend their Innocencie and their Honour forsooth against all the world and to that end writes a booke and cals it The great Theater of the Jesuits Honour Amphitheatrum Honoris In quo Caluinistarum in Societatem criminationes iugulatae Wherein after many blasphemies against Christ calumnies sclanders against Princes all kinde of lyes against our Ministers and Professors he comes at last to defend their freind Lipsius and his legend of our Ladye of Hall And after he hath abused him that wrote against it with all despightfull termes and rayld most artificially wherein he excels all other Iesuits Parsons excepted as far as they all other Papists He makes a transition from rayling on men to playing with God and from disgracing Princes to dallying with Iesus Christ and not onely defends the legend of Hall Written by Lypsius but further to shew his own devotion he makes a Poeme not to the honour of God or of Christ the Mediator But to our Ladye of Hall and the Childe Iesus Wherein whether the verse be better or the matter worse is hard to tell But whether his deuotion therein is greater to a Creature or his blasphemie against the blood of the Mediator let the Christian Reader Iudge by the Poeme it selfe which hereafter followeth EX CLARIBONARSCII AMPHYTHEATRO HONORIS Lib. 3 Cap. 8 pag. 356. editionis 2. 1606. AD DIVAM HALLENSEM ET PVERVM IESVM HAEREO lac inter meditans interque cruorem Inter delicias vberis lateris 2 Et dico si forte oculos super Vbera tendo Diua Parens Mamma gaudiaposco tuae Sed dico si deinde oculos in vulnera verto O Iesu lateris gaudia malo tui 3 Rem scio Prensabo si fas erit Vbera dextrae Laeua prensabo vulnera si dabitur 4 Lac Matris miscere volo cum sanguine nati Non possem Antidoto nobiliore frui 5 Vulnera restituent turpem vlceribus mendicum Testa cui saniem radere sola potest Vbera reficient Ismaelem sitientem Quem Sara non patitur quem neque nutrit Agar Illa mihi ad pestem procul procul expungendam Ista mihi ad longas eualitura febres 6 Ira vomit flammas fumatque libidinis Aetna Suffocare queo sanguine lacte queo Liuor inexpleta rubigine saeuit in artus Detergere queo lacte cruore queo Vanus honos me perpetua prurigine tentat Exaturare queo sanguine lacte queo 7 Ergo Parens Nate meis aduertite votis Lac peto depereo sanguinem vtrumque volo 8 Paruule maternis medius qui ludis in vlnis Qui tua iam comples vbera iam vacuas Quid me respectas obliqua tuentibus hirquis Roboris in Coelum nil habet Inuidia Saepe quidem dixti noxis offensus iniquis Tune meas mammas Improbe tune meas Nolo tuas o nolo tuas Puer auree mammas Non sum tam duri tam grauis oris homo Sed tantum lateris pluat vnica vnica stilla Et saltem a dextrae vulnere gutta pluat Si nihilè dextrâ vis impluere implue laeuâ Si nihil è laeuâ de pede sanguis eat Si tibi non placeo vulnus mihi vulnera danto Mercedem danto vulnera si placeo 9 Saepe mihi Babylon patera propinat auro Ingeminatque meis auribus euge bibe Non faciam vel si Coelum miscebitur Orco Non faciam meretrix impia non faciam 10 O fitio tamen o vocem sit is inter cludit Nâ—te cruore sitim comprime Lacte Parens Dic matri meus hic frater sitit optima Mater Vis de fonte tuo promere deque meo Dic Nato tuus hic frater mi mellee fili Captiuus monstrat vincula lytron habes 11 Ergo redemptorem monstra te iure vocari Nobilior reliquis si tibi sanguis inest Tuque Parens monstra matrem te iure vocari Vbera si reliquis diuitiora geris 12 O quando lactabor ab vbere vulnere pascar Delicijsque fruar Mamma latusque tuis Parce Deus magno si te clamore fatigem Non potis Imperio non potis arte regi Exagitante siti Patientia perdit habenas
he is therfore capable of grace saluation which the clothes are not I thinke so also But then why doth he enuy that milke and blood should touch them If he meane the materiall and reall milke and blood that were in the bodies of Christ and his mother then he is more then mad to enuy the nayles the launce the cloutes for they did touch them and yet he cannot and if he complaine that he may not we aske him why then did not the Apostles take more carefull order to gather vp and preserue that milke and blood or if they did not at least why did they not complaine of the want of them as he doth heere surely either they had too little deuotion or the Iesuits too much superstition But if he meane the vertue merite and efficacy of the blood milkë then let him answer vs two short questions First what spiritual vertue and power had that milke what did it worke in our saluation more then the milke of another woman coulde what did it merit for vs what the blood did we knowe and most willingly acknowledge but what the milke did or can doe if the Iesuites can tell and teache vs we will not refuse to learne But supposing that it had much vertue as the blood as the Iesuite affirmes but farre be it from vs once so to thinke then secondly wee aske him doth he thinke the nayles launce cloutes were partakers of the vertue and merrit of that blood if he doe let him shew where he receiued such diuinity if not then to what end complaines he to God in such a fashion Lord I am better then the nayles and cloutes and yet they had blood and milke inough but I dye for thirst If this be not to take Gods name in vaine and that in a high measure we appeale to all Christian men of reasonable iudgement And thus at last are we come to an end of this Iesuiticall Gospell the impiety whereof I now remit to the censure of the Christian world And for my conclusion least any should say that this is but one priuate Iesuits deede and therfore may not preiudice the whole society of Iesuits and much lesse the religion of Popery To these I answere the booke is allowed and hath bene twise printed and stands approued by Posseuine amongst good and catholike authors 2. Shew what Iesuit or other popish doctor hath reproued 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 a fashion But let any Christian man iudge what diuinity is laide downe in these points that follow 1. The Papists haue a booke called the Mariale It hath bene obiected vnto them that in that booke it is thus said Salomon saith the name of the Lord is a strong tower This hath bene long agoe laid to their charge in Catalogo testium veritatiâ— edit toais 1â—08 Prou 18.10 But Salomon knew little of the Virgin Mary let vs therfore 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 work of our redemption for the Mother of mercy helped the father of mercy in the worke of our saluation and therevpon 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 diuinity 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 tread 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 bene many yeares laid to their charge 2. Againe the Papists haue a booke they call our Ladies psalter Vide Psalteâ—ium beate Virginâ—s Mariae â—mpressum cum Psalterio Cutercienfi Par. â—â—rca an 1520 Extat etiam idem PsalteriuÌ„ â—d verbum apud Chemnitium in Examine concil Trident in parte â— pag. 149. editi onts franco furt 1596. printed at Paris in the yeare 1520. or thereabouts wherein euery one of the 150. psalmes are in whole or in part turned from Dominus to Domina that is from God or 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. In the 51. Psalme Haue mercy vpon me O Lady thou that art called the Mother of mercy and according to the bowels of thy mercyes cleanse 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 is ready to search out thy will and in the shadow of thy wings will I rest c. 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 dost bowe him to take pitty c. In the 96 Psalme O sing vnto our Lady a new song for she hath done maruailous thinges c. In the 110 Psalme The Lord said vnto our Lady Sit thou mother at my right hand c. Thus I might goe ouer all the Psalmes but as he began he ends in the last words of the last Psalme Let euery thing that hath breath praise our Lady Now this booke stands not onely vncontrolled Gregor de Vaâ— in vol de rebâ— fidei controuersis sect 5. lib. â— Idolotria cap. 10. Bernardinus de Bustis in Marials part 3. ser 3. but 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 Virgin Mary If any Man feele himselfe agrieued 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 be exercised in this world as it pleaseth him but Mercy he hath committed to his mother If therefore any man finde 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 he had preacht it he publisht it vnder the Popes owne Patronage and the booke was againe printed within these three yeares but what say the Iesuits to it they testifie that this booke is a learned and godly booke full of goodnesse and piety Fourthly Horatius Tursellinus himselfe a Iesuit of good esteeme amongst them Horatius Turellinus in Hiâ—toria virg lauâ—tanae in prefat writes thus Almighty God hath made the Virgin his mother as farre 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 maruel if Christ haue made her fellow in the worke of redemption Posseuinus in â—it H. And this booke 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 Iohn Chriâ—ostomus a visiâ—atione de vertis domine to 2 â—ib 2 cap. 2. We haue often seene and heard of very many who in 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 vpoÌ„ the name of Iesus Christ the sonne of God Posseâ—inus â—â— apparatu â—icro lit l And this booke is both dedicated to Pope Clement the 8. receiues publike allowaÌ„ce by the Iesuits his name is Chrisostome as tho he were a golden mouthed speaker but if this be his doctrine that her mediation is as powerfull or rather more then is her sonnes it is pitty but he should be calld and accounted a leaden mouthed wretch By all these many more that as the learned know might easily be produced it may appere that this blaspheming Iesuit Bonarscius in this his detestable comparison of her milk with Christs blood saith no more in effect then others both of his religion 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 vncondemned by them Now then if this be the diuinity of the Romish Church 1. That a Creatures milke may be mingled with Christs blood in the matter merit of our saluation 2. That it helpes and heales spirituall sores of the soule as well as the blood 3. That though no man did yet a woman did help God in the worke of our saluation 4. That the Psalmes may be 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 farre the present Romish Church is degenerate from the antient 2. How great cause we and al 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 it is that by many is suggested that the present religion of Rome is much reformed 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 and reuerend assembly of the church CoÌ„mon-wealth of England may here see what cause there is to pronounce the true Papists Hereticks considering the present Church holds not onely these but many other fundamentall errors both for matter of faith and of gouernement which are perticularized in my Epistle And considering that all meanes haue 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 and leaue her to the iust hand of God Thus shall we follow the counsell of the Prophet in the like case who saith we would haue healed Babylon but she vvould not be healed let vs forsake her and goe euery man to his owne Countrey for her Iudgement is come vp to heauen and lifted vp to the cloudes