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
Clamores si vis tollere tolle sitim Pluris ego clauis saturasti sanguine clauos Lanceaque erubuit sanguine tincta tuo Pluris ego pannis maduâ—runt vndique panni Nati a vulneribus Matris ab vberibus TO OVR LADYE OF HALL AND TO THE CHILDE IESVS MY thoughts are at a stand of Milke and Bloud Delights of Brest side which yeelds most good 2 And say when on the teares mine eyes I caste O Lady of thy brest I begge a taste But if mine eyes vpon the wounds do glide then Iesu I had rather sucke thy side 3 Longe haue I mused now know I where to rest for with my right hand I will graspe the brest If so I may praesume as for the wounds With lefte I le catch them thus my zeale abounds A mixture of Christs blood and a creatures milke to make vp the confection which must heale our soules 4 And of the milke and blood in mixture make the soueraignst cordiall sinfull soule can take 5 These woundes corrupted vlcers mundifies which none can cure vnlesse he canterize Those brests the faynting Ismael well wold cherish whome Sara scorn'd and Agar would not nourish The first from me expells all pestilence the second driues all lingring feauers hence 6 Doth Ire belch fire or lust like Aetna smoketh eyther the blood or milke this feruor choketh How the blood anâ— the milk â— made equâ— Doth enuyes rust enroule me round about this milke or that same blood soones scoures it out Or do vaine glorious tumor stuffe me still Here blood and milke inough my thirst to fill 7 Mother and Sonne giue eare to what I craue I begge this miâ—ke that blood and both would haue 8 Youngling that in thy mothers armes art playing sucking hir brest sometimes and sometime staying Why doest thou veiwe me with that looke of scorne t is forcelesse enuy that gainst thee is borne Oft hast thou sayd being angry at my sinne darest thou desire the teates my foode lies in Here thâ— milke is â—uanced â—boue thâ— blood I will not oh I dare not golden childe My minde from feare is not so farre exilde But one euen one poore drop I do implore from thy right hand or side I aske no more If neyther from thy left hand let one fall Nay from thy foote rather then none at all If I displease thee let thy woundes me wounde But pay my wage if I in grace befound 9 Ofte-times doth Babylon in gold me send strong wine and whispers to me drinke my friend No no though heauen and hell should make confusion I le none false strumpet hence with thime illusion 10 But ah I thrist ah drought my breath doth smother Quench me with blood sweet Sonne with milke good Mother 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 sweete Sonne thou hast his ransome in thy hands 11 Shew thy redeeming power to soules opprest thou Sonne if that thy blood excell the rest And shew thy selfe iustly so stil'd indeede thou Mother if thy brests the rest exceede 12 Ah when shall I with these be satisfide When shall I swimme in ioyes of brest and side Pardon o God mine eager earnestnes if I thy lawes and reasons bounds transgresse Where thirst ore swayes pacience is thrust awaye stay but my thirst and then my cries will staye I am better then thy nayles yet did a streame of thy deare blood wash both the Launce and them More worthy I then clouts yet them a flood moystned of Mothers milke and of Sonnes blood THE APPROBATION OF THIS AVTHOR CLARVS Bonarscius otherwise called Carolus Scribanius is a Iesuite now liuing at Antwerpe and of much account amongst them he wrote this booke and spewd this blasphemy out of his vncleane heart some 4. or 5. yeares agoe And whereas both the Author and his booke deserued the fire or halter It was so farre from being misliked in the Romishe Synagogue or any waye censured that since then the book hath beene reprinted and the Author and his booke stande inrolled aproued and commended in their great volumes set out for that purpose for good and Catholicke Clari Bornascij Amphitheatrum Honoris Iesuitici in quo Caluinistarum in societatem Iesu criminationes iugulatae Palaeopoli hoc est Antuerpia prostant Palaeopoli 1605. postea 1606. Haec Posseuinus Iesuita in Appararu sacro Tom. 1. lit C. pag. 357. editionis vltimae And it is to be noted that these volumes of Posseuine containe onely an inrollment and approbation of no writers at all saue such as are approued Romish Catholicks and are set out with great and publicke allowance of the Romishe state as may be seene at the beginning of the first Tome Besides let all men knowe the book stands yet vncensured and the man liues still vnpunished nay vnreproued or rather commeÌ„ded and rewarded for it therfore this cannot be calld an obscure or priuate facte 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 whome her spirit reioyced (a) Luke 2 we know and acknowledge that not she but the holy ghost hath said that all generations shal cal her (b) Luke blessed Yet we must confesse we are of that fathers religion who said (c) August lib. de virginit â—elicior partus spiritualis quam carnalis beatior enim Maria fuit concipiend Christum fide quaÌ„ carne materna enim propinquitas nihil ei profuisset nisi felicius chritum corde quaÌ„ carne gestasset her spirituall bearing of Christ was happier then her carnall and her selfe more blessed by conceiuing Christ in 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 cu stodivit 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 namly Luther Oecolampadius Brentius spangenbergius vrb Rhegâ—s Bucer Bullinger All this is confessed by Coccius the great Papist in his thesaure cathelico To. 1. Li. 3. 21. 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 blessednes farre be it from vs to impeach and who would not yeild her all blessednes and honour that a creature may haue of
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
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