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
](A19582-e13630-b)
a
Luke
2.
we
know
&
acknowledge
that
not
she
but
the
holy
ghost
hath
said
that
all
generations
shall
call
her
[
b
](A19582-e13660-b)
b
Luke
blessed
:
Yet
we
must
confesse
,
we
are
of
that
fathers
religion
,
who
said
,
[
c
](A19582-e13680-b)
c
August
lib.
de
virginit
.
her
spiritual
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
](A19582-e13730-b)
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
,
Brentius
,
Spangenbergins
,
vrb
.
Rhegus
,
Bucer
Bullinger
.
All
this
is
confessed
by
Coccius
the
great
papist
in
his
The
●●ure
Ca●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
comparing
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
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
her
iniquity
is
come
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
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
Two
yeares
agoe
they
caused
a
story
to
bee
written
and
published
wherein
they
blush
not
to
make
their
Iust●
.
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
frensies
,
feuers
,
conuultions
,
is
nothing
,
nay
:
sight
is
giuen
to
the
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
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
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
a●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
,
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
,
Lady
of
Hall
,
forthwith
the
Hawke
came
flying
home
againe
,
and
lighted
vpon
the
Faulconers
shoulder
,
and
so
saued
his
life
:
for
this
is
not
Lipsius
ashamed
to
report
.
Which
if
it
be
true
,
then
we
shall
lesse
wonder
heereafter
at
that
in
the
Legend
,
where
it
is
reported
how
a
Parrat
hauing
got
abroad
out
of
her
Cage
,
and
sporting
her selfe
in
the
aire
,
was
by
and
by
espyed
by
a
Hawke
,
who
being
ready
to
S.
Thomas
a
Becket
saue
me
,
and
presently
the
Hawke
fell
downe
dead
,
and
the
Parrat
was
deliuered
.
As
also
those
miracles
of
S.
Francis
so
far
beyond
Christs
or
his
Apostles
,
that
he
tamed
wild
beasts
,
that
(
Caluinists
and
Lutherans
)
Saint
Francis
and
his
followers
challenge
you
all
to
bring
Christ
and
his
Apostles
also
,
for
they
neuer
wrought
such
a
Miracle
to
confirme
the
Gospell
.
Is
it
not
then
apparant
that
S.
Francis
hath
done
more
then
Christ
did
?
Oh
my
deare
country-men
(
you
that
name
your selues
the
Catholikes
of
England
)
if
you
would
but
open
your
eyes
and
consider
of
this
,
I
durst
make
your selues
Iudges
,
what
diuinity
this
is
:
if
you
suspect
mee
,
beleeue
me
not
,
looke
into
the
bookes
themselues
,
and
beleeue
your
owne
eyes
:
If
you
say
vnto
me
that
some
such
impieties
and
follies
might
creepe
into
the
old
Bookes
,
100.
or
200.
yeares
agoe
when
the
times
were
not
so
wary
nor
suspicious
;
but
the
Church
hath
since
reformed
such
abuses
,
I
answere
,
I
alledge
most
of
this
out
of
the
Booke
of
conformities
,
lately
corrected
and
printed
in
Italy
within
these
20.
yeares
:
but
if
you
looke
into
the
old
one
,
printed
100.
yeares
agoe
,
(
wherewith
your
forefathers
were
abused
)
you
shall
there
find
such
matter
,
as
for
reuerence
of
the
Reader
I
shame
,
and
for
the
honour
of
God
I
feare
to
write
.
And
as
for
these
miracles
at
our
Ladies
Picture
at
Hall
they
were
neuer
offred
to
the
worlds
view
nor
euer
came
to
light
till
within
these
3.
yeares
that
Lipsius
(
a
man
who
durst
doe
any
thing
but
honour
Christ
)
presumed
to
publish
them
,
and
with
foule
impiety
to
write
that
in
these
dayes
Christ
and
his
doctrine
,
seruice
and
Religion
needes
no
miracles
but
the
Saints
and
their
seruice
and
worship
do
stand
in
neede
thereof
:
and
as
in
the
infancy
of
the
Church
Christ
had
his
,
so
in
the
perfect
state
of
it
,
Saints
and
their
Images
must
haue
their
miracles
:
but
obserue
withall
that
(
if
Miraculous
Miracles
are
done
by
the
honour
of
Saints
,
and
approouing
the
worshipping
of
them
and
their
Images
,
then
were
for
the
establishing
of
the
Gospell
,
the
abrogating
of
the
Ceremoniall
Law
,
and
for
prouing
Christ
to
be
the
Sonne
of
God
.
If
Lipsius
were
liuing
I
would
not
spare
to
tell
him
:
But
some
of
our
English
Papists
(
which
are
not
learned
)
may
doubt
whether
there
bee
such
a
Booke
or
no
,
or
if
it
be
not
deuised
by
vs
,
and
fathered
on
them
,
(
for
so
do
their
Priests
often
suggest
vnto
them
of
such
Bookes
as
they
feare
the
people
will
mislike
)
but
if
any
of
their
misleaders
doe
so
mis-informe
them
,
let
them
know
the
Booke
hath
beene
twice
printed
at
Antwerpe
,
and
once
at
Paris
,
with
allowance
of
authority
in
both
places
,
not
onely
of
the
Censors
of
Books
,
and
the
Archbishop
of
the
place
,
but
the
matter
and
miracles
in
the
Booke
are
confirmed
Posseuine
,
the
Iesuite
may
giue
him
full
satisfaction
:
who
in
his
Apparatus
sacer
hath
published
to
the
world
that
in
litera
.
I
page
318.
Iusti
Lipsij
diua
Aspric●llis
.
Lipsius
in
the
yeare
and
at
the
place
aforenamed
,
did
put
out
such
a
worke
,
and
giues
him
speciall
commendation
for
his
labours
,
in
that
and
the
like
for
the
Catholike
cause
.
But
hath
not
Lipsius
recanted
,
or
the
Romish
Church
reformed
this
since
then
?
Alas
,
Lipsius
was
so
farre
from
that
,
that
the
yeare
after
,
very
neere
vnto
his
death
,
as
though
he
intended
nothing
but
to
heape
vp
wrath
against
the
day
of
wrath
,
he
added
drunkennesse
to
thirst
,
as
the
Prophet
saith
,
for
heaping
sin
vpon
sin
,
instead
of
reuoking
&
recanting
his
former
collusion
,
he
published
another
pamphlet
,
a
more
ridiculous
Legend
,
and
fraught
with
more
improbabilities
and
impossibilities
then
the
former
.
It
beares
this
Title
:
Iustus
Lipsius
his
History
of
our
Lady
of
Sichem
,
or
of
our
Ladies
Picture
of
the
craggy-rocke
or
sharpe
hill
,
and
of
her
new
miracles
and
benefits
:
at
Antwerpe
.
1605.
At
this
Image
saith
he
,
are
wrought
miracles
of
al
sorts
Apoplexis
,
Epilepsies
,
gouts
and
all
kind
of
diseases
are
healed
,
lame
are
restored
to
limbes
,
blinde
to
sight
,
deafe
to
their
hearing
:
and
all
by
these
heapes
,
not
sildome
or
extraordinarily
,
but
yearely
monthly
,
dayly
:
almost
60.
are
registred
by
Lipsius
besides
many
more
omitted
,
and
all
to
be
done
in
2.
or
3.
yeares
,
insomuch
as
if
his
report
be
true
,
God
makes
miracles
farre
more
ordinary
for
the
honour
of
Saints
and
their
Images
,
then
he
did
for
confirming
the
doctrine
of
Christ
and
his
Apostles
:
But
what
credit
hath
the
Story
of
our
Lady
of
Sichem
?
euen
as
good
as
hath
our
Lady
of
Hall
,
else
let
the
Reader
iudge
.
Neere
to
the
little
poore
(
but
old
)
towne
of
Sichem
saith
Lipsius
,
there
is
a
mount
,
barren
,
rough
,
and
craggy
,
on
one
side
thereof
there
is
a
little
Hillocke
:
on
it
growes
an
Oake
,
and
in
it
or
fastned
to
it
,
is
a
little
Image
of
our
Lady
,
which
hath
done
great
miracles
in
time
past
,
and
was
therefore
worshipped
of
the
people
there
:
but
how
is
that
proued
?
thus
;
about
100
yeares
agoe
,
a
Shepheard
found
that
Image
,
and
put
it
in
his
bosome
,
thinking
to
carry
it
home
to
worship
it
,
but
as
he
was
in
these
thoughts
,
he
was
sodainely
strucken
and
astonisht
in
his
sences
,
&
benummed
in
his
whole
body
,
insomuch
as
he
could
not
stirre
one
foote
but
stood
stil
like
a
dead
trunke
,
not
knowing
what
to
thinke
of
it
,
nor
how
to
helpe
himselfe
:
his
Mr.
wanting
both
his
shepheard
and
his
sheepe
,
sought
them
,
and
found
him
so
standing
,
who
told
him
the
whole
matter
:
his
Mr.
taking
the
Image
,
went
with
great
deuotion
and
set
it
vp
in
the
Oake
againe
,
and
forthwith
the
shepheard
had
his
limbs
restored
,
&
went
&
worshipped
it
,
and
so
by
their
reports
,
all
the
country
heard
of
it
,
who
came
by
heaps
&
were
healed
of
all
diseases
,
but
agues
especially
:
and
so
it
continued
(
saith
he
)
til
within
these
20.
yeares
,
about
which
time
the
blessed
Image
was
stolne
or
lost
no
man
can
tell
how
.
(
But
is
it
not
strange
that
if
it
could
doe
these
Miracles
,
they
would
let
it
be
lost
so
carelesly
?
)
well
,
lost
it
was
:
But
what
tho
?
people
went
as
fast
then
as
afore
,
and
still
as
great
cures
were
there
done
as
when
the
Image
was
there
:
and
in
want
of
the
Image
,
the
people
worshipped
the
Oake
,
&
why
might
they
not
say
Lipsius
,
the
holy
Image
had
hallowed
the
Tree
?
so
that
it
might
lawfully
bee
worshipped
:
(
be
hold
Popish
deuotion
!
)
yet
,
saith
he
,
wee
worshipped
not
the
Tree
,
but
in
it
the
Image
,
and
in
it
our
Lady
&
in
her
God
.
Marke
good
Reader
,
God
gets
his
worship
at
last
,
though
it
be
at
the
fourth
hand
:
they
tender
it
to
the
tree
,
the
tree
yeelds
it
to
the
Image
,
the
Image
conueyes
to
our
Lady
,
and
she
presents
it
to
God
:
so
then
by
Popish
doctrine
and
deuotion
God
is
serued
and
honoured
after
his
creatures
,
and
so
at
last
gets
his
own
.
If
they
say
that
the
worship
is
intended
to
God
,
&
is
not
ended
but
in
him
:
I
answere
;
but
were
it
not
better
that
the
worship
were
offred
immediately
from
the
heart
and
hands
of
the
worshipper
to
God
himselfe
,
and
to
passe
through
no
hands
,
but
of
his
Sonne
the
Mediator
?
but
this
is
Heresie
let
it
passe
,
or
else
it
must
passe
the
fire
.
To
returne
to
the
story
:
our
Lady
of
Sichem
is
lost
;
but
what
then
must
the
poore
towne
loose
her
traffick
and
liuing
?
(
Nay
rather
wee
will
make
another
,
for
that
is
no
hard
nor
vnlawfull
thing
in
that
Religion
:
)
and
so
saith
he
7.
yeares
after
:
an
honest
and
deuout
Alderman
of
Sichem
(
perceiuing
well
how
his
and
his
neighboures
gaines
came
in
,
and
how
the
poore
towne
liued
)
like
a
good
townesman
,
made
another
Image
,
put
it
in
a
boxe
of
wood
,
and
fastened
the
Boxe
to
the
Oake
that
so
their
Lady
might
not
bee
lost
so
carelesly
as
afore
.
This
new
Image
thus
made
,
did
as
many
miracles
as
the
other
,
and
why
should
it
not
for
was
it
not
as
good
as
the
other
?
nay
it
may
be
it
was
more
curiously
carued
and
better
wrought
.
Thus
it
continued
certaine
yeares
till
at
last
the
Parish
Priest
perceiuing
they
began
to
be
well
customed
,
bestowed
some
cost
on
their
Lady
which
got
them
so
much
,
that
they
built
her
a
little
Chappell
of
boords
,
&
there
placed
her
.
But
still
their
custome
growing
greater
,
they
shewed
themselues
thankefull
to
their
patronesse
,
&
as
she
fild
their
purses
they
sought
her
honour
and
built
her
a
faire
chappell
of
stone
,
some
2.
yeeres
agoe
,
and
in
that
resteth
the
Image
,
working
miracles
euery
day
.
But
what
become
of
the
holy
Oake
?
it
was
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
bee
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
piece
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
grieueous
dieases
,
shaued
it
into
their
drinke
and
drunke
,
and
so
were
healed
.
See
what
an
excellent
Religion
this
is
:
one
Image
hath
begot
many
,
and
the
first
Image
being
but
fastned
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
here
the
History
of
our
Lady
of
Sichem
,
or
of
the
sharp
hill
:
&
this
legend
is
not
Lipsius
ashamed
to
thrust
vpon
the
world
,
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
lyes
must
passe
for
currant
without
controule
:
and
such
a
cause
is
Popery
as
cannot
continue
in
credit
before
the
people
,
but
by
forging
a
continuall
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
few
yeares
by-past
,
then
God
himselfe
did
in
the
old
,
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
diuine
power
and
Maiesty
of
God
?
The
time
was
when
Isaiah
the
Prophet
durst
say
of
I
am
the
Lord
,
this
is
my
name
,
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
dayes
had
he
liued
in
these
,
he
must
haue
beene
taught
that
a
part
of
the
glory
and
praise
of
God
,
may
dayly
be
giuen
to
grauen
Images
,
and
yet
the
glory
of
God
not
at
all
thereby
impeached
,
but
rather
augmented
:
Loe
what
Idols
of
indignations
and
abhominations
lye
hid
vnder
the
mistery
of
iniquity
.
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
behold
,
the
Iesuits
as
though
the
Mother
were
a
woman
,
and
the
Sonne
but
an
Infant
:
or
as
though
they
had
gained
enough
by
Christ
a
ready
,
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
suffrings
,
and
at
last
pronounce
that
his
wounds
and
her
paps
his
bloud
and
her
milke
,
are
either
all
one
,
or
else
that
the
milke
is
better
.
And
yet
before
we
enter
into
the
particular
,
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
,
and
generally
in
all
places
where
the
Mother
and
the
sonne
,
the
Virgin
Mary
,
and
our
Lord
Iesus
be
pictured
together
in
their
Churches
,
shee
is
alwayes
set
forth
as
a
woman
and
a
Mother
,
and
hee
as
a
Child
and
Infant
,
either
in
her
armes
or
in
her
hand
,
that
so
the
common
people
might
haue
occasion
to
imagine
,
that
looke
what
power
of
ouerruling
and
commanding
the
Mother
hath
ouer
her
little
child
,
the
same
hath
she
ouer
her
son
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
,
and
his
none
;
for
its
like
,
Christ
did
no
miracles
whilst
he
was
a
child
:
into
these
superstious
and
euen
blasphemous
concelts
do
they
indeauour
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
&
prophannesse
of
the
world
causeth
euen
the
name
and
religion
of
Christ
to
be
blasphemed
,
that
if
miracles
might
lawfully
be
expected
,
wee
should
thinke
them
as
needefull
as
euer
since
the
first
planting
of
the
Gospell
:
it
is
therefore
a
strange
piece
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
suspitious
and
impious
speeches
and
practises
against
the
honour
of
Christ
&
his
Religion
,
are
in
my
iudgement
inferiour
,
and
may
all
stoupe
to
this
new
impiety
of
the
Iesuits
,
whereby
the
Mother
is
compared
to
the
Sonne
,
not
as
being
a
child
,
or
a
man
,
but
as
the
Sauiour
and
mediator
:
&
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
old
,
the
age
might
yeeld
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
particular
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
beares
this
title
.
Clari
Bonarscij
Amphitheatrum
Honoris
.
In
quo
Caluinistarum
in
societatem
Iesu
,
criminationes
Iugulatae
.
Editio
altera
,
libro
quarto
auctior
.
Palaeopoli
Aduaticorum
,
apud
Alexandrum
Verheidon
1606.
This
volume
he
erected
,
as
a
Theater
,
yea
an
Amphitheater
of
Honour
,
in
defence
of
the
Iesuits
wherein
after
he
had
assaied
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
all
the
former
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
hee
had
laid
high
and
horrible
imputations
vpon
this
whole
state
of
England
,
and
(
like
a
true
Iesuits
Impe
)
slandred
the
whole
gouernment
,
with
foule
iniustice
,
and
monstrous
cruelty
in
many
perticulars
,
and
Lady
of
the
craggie
Rock
,
and
not
only
labours
to
to
make
good
all
his
fancies
and
fables
,
but
further
(
to
shew
that
a
Iesuit
hath
one
trick
of
impiety
beyond
all
,
and
is
anointed
by
the
Diuell
with
the
oyle
of
mischiefe
aboue
all
his
fellowes
)
addeth
a
number
of
verses
directed
to
that
Picture
,
which
he
calleth
our
Lady
of
Hall
,
fraught
with
so
many
blasphemies
against
the
bloud
and
merits
of
the
Mediator
,
as
no
Christian
eares
to
this
day
did
euer
heare
,
and
doubtlesse
no
Christian
heart
can
patiently
endure
:
and
certainely
if
the
blessed
Virgin
Mary
,
to
whose
picture
he
hath
consecrated
them
,
may
be
his
Iudge
,
without
doubt
both
hee
and
his
blasphemy
will
bee
condemned
to
hell
:
and
she
whose
soule
reioyced
in
God
her
Sonne
and
Sauior
,
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
diu●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
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
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
:
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
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
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
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
W●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
no●
,
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
where
to
rest
,
for
with
my
right
hand
I
will
graspe
the
brest
:
(
If
so
I
may
presume
)
as
for
the
wounds
,
with
left
I
catch
them
,
thus
my
zeale
abounds
.
Hetherto
he
doubted
,
now
he
is
resolued
:
but
such
a
doubt
,
and
such
a
resolution
,
Christian
eares
neuer
heard
of
:
he
doubted
whether
were
bet●er
,
the
bloud
of
God
,
or
the
Milke
of
a
creature
(
the
diuell
himselfe
neuer
doubted
hereof
)
but
now
what
is
his
resolution
,
doth
it
make
amends
?
yes
doubtlesse
as
the
Pope
vseth
to
make
Christ
amends
,
when
he
hath
dishonored
him
:
I
was
at
a
stand
(
saith
he
)
whether
to
take
,
and
now
I
resolue
I
will
haue
both
:
both
are
so
good
I
will
refuse
neither
,
her
milke
his
bloud
both
so
precious
,
both
so
powerfull
,
both
so
vertuous
,
as
I
will
haue
both
.
Both
are
good
,
and
so
good
as
hardly
can
I
finde
difference
but
if
there
be
any
,
it
is
that
the
Milke
is
more
excellent
,
and
therefore
with
my
right
hand
,
I
will
make
it
sure
mine
,
if
I
may
bee
so
bold
as
to
touch
it
,
or
if
it
be
lawfull
for
a
sinners
soule
to
taste
so
glorious
,
so
vnualuable
and
diuine
a
liquor
as
is
the
Milke
of
the
Mother
:
and
as
for
the
child
it
is
well
for
him
if
hee
may
follow
his
Mother
,
and
haue
the
next
place
to
her
:
therefore
if
hee
please
to
giue
me
leaue
I
will
lay
hold
with
my
left
hand
on
his
wounds
.
O
glorious
God
,
the
eternall
sonne
of
the
eternall
Father
,
thou
blessed
Iesus
Christ
the
stay
and
comfort
of
all
Christian
soules
,
heare
in
heauen
thine
only
habitation
this
hainous
blasphemy
,
and
iudge
thy
own
cause
:
And
if
it
fall
out
that
any
contagion
of
sinne
catch
hold
on
me
the
writer
or
any
the
readers
here
of
,
by
not
trembling
or
not
sufficiently
detesting
such
feareful
impiety
as
this
that
is
past
,
or
that
that
is
to
come
;
vouchsafe
in
mercy
to
forgiue
it
,
and
to
wash
it
away
with
that
most
precious
bloud
of
thine
,
whereto
all
the
creatures
in
the
world
are
not
worthy
to
be
compared
.
And
though
this
that
's
past
,
be
abhominable
,
yet
with
reuerence
to
thy
holy
name
and
precious
bloud
,
giue
vs
leaue
to
discouer
the
height
of
their
iniquity
,
which
still
goeth
forward
in
more
horrible
and
fearefull
manner
:
for
thus
sings
the
Iesuit
.
Lac
Matris
miscere
volo
cum
sanguine
nati
,
Non
possum
Antidoti
nobilore
frui
.
That
is
:
And
of
her
Milke
mixt
with
his
bloud
I
le
make
,
The
soueraign'st
Cordiall
sinfull
soule
can
take
.
So
now
Christ
Iesus
shall
haue
satisfaction
,
(
if
there
were
a
fault
afore
)
for
if
he
complaine
that
the
Mother
of
his
flesh
,
a
woman
and
a
creature
,
haue
the
right
hand
when
himselfe
and
his
merits
must
take
the
left
or
none
,
heere
they
will
make
him
amends
,
for
that
he
may
haue
no
cause
to
complaine
,
for
want
of
place
or
precedence
,
her
milke
and
his
bloud
will
hee
mingle
both
together
,
and
so
make
a
soueraigne
compound
cordiall
for
his
soule
.
But
what
?
a
mixture
of
milke
and
bloud
,
of
the
Bloud
of
God
with
the
Milke
of
a
creature
?
and
is
now
the
bloud
of
the
Lambe
of
God
but
one
of
the
simples
in
that
cordiall
Antidote
,
that
must
both
restore
and
preserue
the
life
of
mans
soule
?
ye
heauens
be
astonied
at
this
,
so
may
we
well
say
,
for
so
said
the
Prophet
at
a
matter
of
fa●re
lesse
wonder
,
hearken
O
Christendome
,
and
all
ye
people
,
nations
,
&
languages
to
whom
the
blessed
name
of
Iesus
Christ
hath
sounded
:
that
poore
paschal
Lambe
of
the
Iewes
that
was
but
a
shadow
of
our
Sauiour
,
the
Signe
and
Sacrament
,
and
in
some
sort
the
meanes
and
instrument
of
the
Israelites
temporall
preseruation
,
might
not
,
nay
needed
not
to
haue
any
thing
mingled
with
the
bloud
sprinckled
on
their
dores
,
deliuered
them
from
the
stroke
of
the
destroying
Angel
:
this
was
their
Passeouer
,
and
saith
the
Apostle
,
Christ
our
Passeouer
is
sacrificed
for
vs
:
shall
this
then
be
sprinckled
on
our
hearts
&
soules
,
suffice
to
preserue
them
from
the
infernall
stroake
of
hell
and
damnation
,
vnlesse
it
be
mingled
with
the
milke
of
a
creature
?
pardon
this
blasphemy
O
blessed
Iesus
Christ
,
if
it
bee
not
a
blasphemy
against
the
holy
Ghost
,
and
a
despighting
of
the
spirit
of
grace
:
pardon
it
in
as
many
of
them
as
do
not
sinne
vnpardonably
,
for
thy
mercies
sake
.
Amen
.
But
say
(
I
pray
thee
)
tell
vs
in
good
earnest
,
(
If
so
we
may
presume
to
call
a
Iesuites
Proctor
to
his
answere
)
is
there
not
a
more
soueraigne
Antidote
for
a
sinfull
soule
,
then
a
mixture
&
compound
of
Maries
milk
&
Christ
his
bloud
?
chen
tell
vs
who
can
make
this
mixture
?
who
hath
the
skill
sufficient
for
this
confection
who
giues
the
true
dosse
?
who
appoints
the
quantities
,
Mithridates
and
triacles
for
the
body
are
not
compositions
for
euery
conceit
,
nor
matters
for
euery
hand
to
make
,
but
rather
beseeming
the
skilfullest
,
and
require
the
ouerviewing
eye
of
the
whole
Colledge
of
Physitions
,
shall
then
the
heauenly
Antidote
of
the
soule
be
compounded
without
a
heauenly
Physition
?
say
then
(
Man
)
if
thou
dare
stand
to
thy
deedes
,
who
was
the
Physition
that
prescribed
and
gaue
thee
this
receipt
,
was
it
God
the
Father
,
the
foundation
of
holinesse
and
happinesse
?
himselfe
saith
no
,
for
thus
proclaimed
hee
twise
from
Heauen
of
Iesus
Christ
,
This
is
my
welbeloued
At
his
baptisme
Mat.
17.
At
his
transfiguration
sonne
in
whom
I
am
well
pleased
:
In
none
as
in
him
,
nay
in
none
,
no
not
in
his
Mother
,
but
in
,
for
,
and
by
him
.
Thus
the
Father
of
Heauen
hath
testified
that
the
bloud
of
the
sonne
is
one
sufficient
&
soueraigne
simple
,
for
a
Heauenly
Methridate
.
Now
show
thou
,
(
and
take
the
Pope
to
helpe
thee
)
where
euer
hee
testified
so
much
of
her
milke
:
but
if
no
such
thing
,
nay
nothing
at
all
,
then
he
was
not
the
Physition
that
prescribed
this
mixture
.
Who
then
,
was
it
Christ
himselfe
the
Sonne
of
God
and
the
Sonne
of
this
woman
?
No
,
for
of
himselfe
hee
saith
,
My
flesh
is
(
spirituall
)
meate
indeed
,
and
my
bloud
is
(
heauenly
)
drinke
indeede
:
but
of
her
he
saith
that
euery
is
his
mother
(
as
well
as
shee
)
drinke
indeede
,
and
that
it
giues
the
drinkers
eternall
life
,
&c.
and
not
one
word
of
his
mothers
milke
:
Not
a
word
sayd
I
?
I
recall
that
,
for
when
once
a
certaine
woman
hearing
him
preach
,
not
for
any
thing
shee
saw
in
her
,
but
for
the
powerfull
and
gracious
words
,
that
came
from
him
,
would
haue
had
her
wombe
blessed
that
bare
him
&
her
Paps
that
gaue
him
that
much
more
blessed
was
euery
man
that
heard
Gods
Word
and
kept
it
.
If
no
extraordinary
blessednes
belong
to
the
wombe
that
bare
him
(
in
that
respect
onely
,
because
it
bare
him
carnally
)
If
none
to
the
wombe
or
paps
,
which
shall
endure
for
euer
,
then
how
much
lesse
to
the
milke
that
fed
him
,
which
is
vanished
&
shall
be
no
more
:
If
Christ
would
not
match
her
wombe
or
paps
with
a
man
that
feared
God
,
what
will
he
say
to
them
that
make
her
milke
a
match
for
his
owne
bloud
,
the
milke
being
a
matter
farre
inferiour
,
either
to
wombe
or
paps
.
Thus
they
may
see
that
Christ
is
not
a
fit
Phisition
to
make
this
mixture
.
What
then
was
the
holy
Ghost
the
Physition
that
framed
this
receipt
?
No
,
for
hee
by
his
diuine
power
,
conceiued
Christ
in
that
holy
and
miraculous
manner
,
that
Christ
was
fully
without
originall
sinne
,
and
therefore
his
bloud
might
well
be
a
pure
and
perfect
simple
to
make
the
Aqua
Caelestis
that
must
quicken
dead
soules
:
let
them
approue
as
much
of
her
if
they
can
:
they
speake
and
write
that
shee
was
conceiued
without
sinne
originall
,
and
haue
a
holy
day
for
it
,
but
they
can
not
prooue
it
.
It
is
an
Article
of
our
faith
,
and
grounded
on
plaine
words
of
Scripture
,
that
Christ
was
conceiued
without
Who
then
may
be
imagined
to
be
this
Physition
?
with
his
stripes
we
are
healed
,
Was
it
Zacharia
?
no
,
for
he
teacheth
that
the
Church
is
saued
by
the
bloud
of
her
couenant
,
which
is
grounded
only
on
the
Messias
.
If
any
other
Prophet
,
let
them
shew
him
:
was
it
Iohn
Baptist
:
no
,
for
he
testified
that
not
the
Mother
of
his
Lord
,
but
his
Lord
Iesus
Christ
was
that
Lambe
of
God
that
takes
away
the
sinnes
of
the
world
.
Was
it
St.
Paul
?
no
,
for
he
teacheth
the
Romans
,
that
We
are
iustified
freely
by
his
bloud
:
(
behold
yee
Romanists
,
there
is
no
milke
)
and
the
Ephesians
that
we
haue
redemption
through
his
bloud
:
(
yet
there
is
no
milke
)
and
the
Collossians
,
that
he
set
vs
at
peace
tbrough
the
bloud
of
his
crosse
not
the
milke
of
her
paps
:
and
the
Hebrewes
that
not
with
his
owne
bloud
he
obtained
eternall
redemption
for
vs
:
to
conclude
,
13.
times
at
least
in
his
Epistles
doth
hee
mention
the
bloud
of
Christ
,
to
the
same
purpose
,
and
with
the
same
honour
as
afore
,
&
not
once
did
he
so
much
as
name
our
Ladies
milke
:
surely
either
this
was
an
intollerable
omission
in
Saint
Paul
,
not
once
to
name
it
,
else
,
presumptuous
impiety
in
the
Papists
to
match
it
with
bloud
of
the
son
of
God
.
Then
who
is
it
,
was
it
St.
Peter
whome
you
bragge
to
be
the
founder
,
nay
the
foundation
of
your
Church
to
and
head
of
your
Herarchie
?
No
,
that
blessed
Apostle
renounceth
it
,
for
hee
proclaimeth
to
all
the
world
,
that
wee
are
elected
through
the
sprinckling
of
the
bloud
of
Iesus
Christ
,
heere
is
no
milke
:
and
as
wee
are
redeemed
also
not
with
things
corpuptible
(
therefore
not
with
milke
)
but
with
the
precious
bloud
of
Iesus
Christ
,
Behold
ye
Iesuits
and
bee
ashamed
,
Peter
is
all
in
Bloud
,
bloud
,
he
knowes
no
milke
.
There
remaines
but
one
(
for
St.
Iames
and
St.
Iude
if
they
name
not
Christs
bloud
,
I
am
much
more
sure
they
name
no
milke
)
was
it
St.
Iohn
the
beloued
Disciple
,
to
whom
Christ
committed
her
,
(
as
his
mother
,
but
not
his
Sauiour
?
)
no
verily
,
for
he
is
plaine
,
that
not
the
milke
of
the
Virgin
Mary
,
but
the
bloud
of
Iesus
Christ
his
sonne
clenseth
vs
from
all
our
sinnes
:
and
that
there
are
three
which
beares
witnesse
on
earth
,
the
spirit
&
water
&
bloud
:
behold
three
witnesses
on
earth
of
our
sanctification
water
issuing
out
of
his
precious
side
,
was
more
of
worth
and
value
,
then
all
her
milke
,
euen
that
which
fed
the
flesh
of
Christ
when
he
was
an
Infant
:
Nay
,
the
Apostle
hath
Christ
loued
vs
and
washed
vs
(
not
in
his
mothers
milke
,
but
)
in
his
bloud
:
and
that
the
Robes
of
the
Saints
are
made
white
(
euen
white
,
&
yet
not
in
white
milke
,
but
)
in
the
red
Bloud
of
the
Lambe
:
of
God
,
I
am
sure
that
no
creature
can
be
beloued
of
God
,
that
durst
offer
to
match
the
best
thing
in
him
(
if
it
were
his
very
harts
bloud
)
with
the
bloud
of
his
son
;
no
his
soule
would
hate
him
,
his
wrath
breake
out
vpon
him
&
his
vengeance
pursue
him
to
destruction
.
Farre
therfore
was
she
from
so
vile
a
thought
:
nay
,
her
soule
reioyced
in
him
her
Sauiour
,
so
farre
was
she
from
making
her selfe
in
any
part
a
Sauiour
of
her selfe
:
yea
rather
,
if
a
Saint
in
heauen
doth
heare
a
blasphemy
on
earth
,
then
doubtlesse
that
blessed
soule
of
hers
;
that
magnified
her
Sonne
and
reioyced
in
him
as
her
Sauior
,
will
neuer
cease
to
cry
and
call
vpon
him
,
to
reuenge
so
high
impiety
:
which
is
so
much
more
hainous
,
in
as
much
as
they
make
the
mother
the
dishonourer
of
the
sonne
.
And
if
her
prayers
bee
as
powerfull
with
him
as
their
Doctrine
teacheth
,
assuredly
she
will
net
cease
to
prouoke
,
his
iustice
against
them
,
til
she
haue
laid
their
tottering
kingdome
flat
on
the
earth
,
for
erecting
vp
her
as
an
Idoll
against
her
son
,
and
for
mixing
the
vertue
of
her
milke
with
the
the
merits
of
his
precious
bloud
.
Thus
then
,
if
neither
God
the
Father
,
nor
Christ
Iesus
,
nor
the
Holy
Ghost
,
nor
Moses
,
nor
the
Prophets
,
nor
the
Apostles
,
nor
the
blessed
Virgin
her selfe
,
did
any
of
them
prescribe
this
portion
?
nor
make
this
mixture
:
It
followeth
,
that
either
the
Diuell
was
the
deuiser
of
it
,
or
else
that
they
framed
it
out
of
their
owne
braines
and
therefore
to
be
iudged
Mountebankes
,
and
spirituall
deceiuers
:
who
make
shew
to
the
world
,
they
haue
a
confection
of
miraculous
vertue
,
when
indeed
it
is
a
perfect
poyson
to
all
that
take
it
:
for
if
St.
Paul
say
true
,
that
if
we
ioyne
circumcision
to
Christ
,
Christ
shal
profit
vs
nothing
:
then
without
all
controuersie
,
if
we
mixe
the
milke
of
a
creature
with
the
blood
of
the
Mediator
,
that
blood
of
his
hath
lost
the
vertue
,
and
shall
profite
vs
nothing
:
And
thus
the
Church
of
Rome
hath
spunne
a
faire
threed
:
she
will
needes
haue
both
the
sonne
and
the
mother
to
be
hers
,
in
such
a
manner
,
as
she
hath
lost
them
both
,
and
made
them
both
her
enemies
,
the
mother
to
be
her
bitter
accuser
,
and
the
sonne
to
bee
her
angry
Iudge
.
But
thus
hath
God
in
Iustice
blinded
her
,
that
whereas
for
these
2.
or
300.
yeares
past
,
she
came
to
this
height
of
blasphemous
deuotion
,
as
Thus
we
haue
heard
and
seene
the
strangest
peece
of
Physicke
,
and
most
vnequall
mixture
that
yet
was
euer
heard
of
,
The
bloud
of
God
,
and
milke
of
a
woman
are
mixed
to
make
a
cordiall
potion
,
But
now
what
will
this
potion
do
,
what
is
the
operation
of
it
,
hearken
to
the
Mountebancks
proclamation
,
and
he
will
tell
you
.
Thus
he
cries
.
Vulnera
restituent
turpem
vlceribus
mendicum
,
Testa
cui
saniem
reddere
sola
potest
:
Vbera
reficient
Ismaelem
sitientem
Quem
Sara
non
patitur
,
quem
neque
nutrit
Agar
,
Illa
mihi
ad
Pestem
procul
&
procul
expungendam
Ista
mihi
ad
long
as
eua
litura
febres
.
That
is
:
These
wounds
the
sores
do
clense
and
cure
full
well
,
Which
none
can
dresse
but
scrape
them
with
a
shell
,
These
brests
the
fainting
Ismael
well
would
cherish
,
Whom
Sara
would
not
,
and
Hagar
could
not
nourish
The
first
from
me
expels
all
pestilence
,
The
second
driues
all
lingring
Feauers
hence
.
Now
he
tells
vs
what
his
Physicke
will
doe
,
and
that
particularly
in
both
his
simples
,
the
bloud
and
the
milke
:
and
as
for
the
one
of
them
that
is
the
bloud
and
wounds
of
the
Mediator
,
if
hee
had
ascribed
much
more
vnto
them
,
he
might
haue
past
with
praise
(
for
vs
)
for
hee
cannot
sufficiently
extoll
the
merit
&
vertue
of
them
,
but
as
for
the
other
,
that
is
the
milke
of
a
woman
,
(
tho
it
be
the
blessed
virgin
)
or
a
confection
of
both
,
there
he
sheweth
himselfe
both
impious
in
making
such
a
mixture
,
as
also
a
vaine
deceiuer
,
proclayming
great
and
soueraigne
power
in
that
which
is
nothing
worth
;
for
I
say
againe
,
if
it
bee
true
that
to
him
that
ioyneth
circumcision
to
Christ
,
Christ
is
no
Sauiour
:
then
we
dare
boldly
say
:
To
him
that
ioyneth
a
creatures
milke
in
equallity
circumcision
is
of
the
fathers
,
nay
it
was
Gods
owne
ordination
.
But
her
milke
is
meerely
apart
(
and
no
essentiall
part
)
of
her
body
which
is
a
creature
,
and
Christs
wounds
wil
restore
&
heale
the
spiritual
sores
of
a
sinful
Lazar
,
we
beleeue
it
will
,
they
will
do
so
&
much
more
;
yet
for
not
his
sake
that
saith
so
,
for
wee
know
that
deuils
themselues
for
a
vantage
would
beare
witnes
He
was
wounded
for
our
transgressions
,
He
was
broken
for
our
iniquities
,
the
cha●isement
of
our
peace
was
vpon
Him
,
&
with
his
Stripes
are
we
healed
:
and
for
his
owne
sake
especially
,
who
said
it
and
did
it
,
I
lay
downe
my
life
for
my
sheepe
.
Thus
he
hath
said
well
and
truly
of
the
wounds
;
but
the
wounds
of
Vbera
reficient
,
&c.
The
Pappes
will
quench
and
refresh
thirsty
soules
.
And
will
they
so
?
who
taught
you
this
Diuinitie
?
will
a
creatures
Paps
quench
and
satisfie
that
soule
that
hungreth
and
thirsteth
after
righteousnesse
?
Say
yee
children
of
iniquity
,
haue
you
not
read
Esay
the
Prophet
,
who
tels
vs
He
was
despised
,
He
was
afflicted
,
Hee
was
His
stripes
healed
vs
,
and
not
a
word
of
her
nor
her
Milke
,
but
all
of
Him
,
his
stripes
and
his
wounds
:
what
will
yee
say
,
wanted
he
knowledge
of
her
worthinesse
?
or
deuotion
to
her
deserts
?
as
hee
was
inspired
by
Gods
spirit
?
and
to
conclude
,
was
it
not
he
that
saith
,
Behold
a
Virgin
shall
conceiue
and
bring
forth
a
sonne
,
euen
Emanuell
Iesus
Christ
?
so
that
its
plaine
as
the
Prophet
knew
a
Messias
should
come
and
should
saue
his
people
by
diing
for
them
;
so
also
he
foresaw
and
knew
he
should
be
borne
of
a
virgin
:
If
then
the
Prophet
had
knowledge
of
her
,
dareye
say
he
wanted
due
deuotion
?
and
yet
one
of
these
you
must
say
,
and
for
want
of
one
of
these
you
must
condemne
him
,
who
names
none
but
Christ
,
or
else
your selues
,
who
dare
mixe
her
milke
with
his
bloud
.
But
is
this
all
?
No
,
Illa
mihi
ad
pestem
—
Ista
mihi
ad
febres
.
—
One
can
heale
spirituall
pestilence
,
the
other
spirituall
Feuers
;
see
what
difference
there
is
by
their
religion
,
betwixt
her
milke
and
his
●loud
:
are
not
these
men
great
and
deuout
honorers
of
Christ
,
and
his
suffering
that
can
finde
other
helpes
to
heale
their
soules
besides
his
bloud
?
But
if
it
be
thus
that
both
can
heale
so
wel
,
how
comes
it
to
passe
they
haue
so
many
sick
soules
in
Popery
,
euen
sick
of
all
spirituall
diseases
,
especially
seeing
by
their
owne
doctrine
and
dayly
practise
,
it
is
apparant
they
can
neither
want
the
one
nor
the
other
of
these
2.
simples
:
for
first
they
say
,
they
make
Christs
bloud
euery
day
,
then
they
haue
bloud
at
hand
continually
:
If
they
say
that
the
Laytie
may
not
haue
that
,
but
only
their
Priests
(
who
indeede
drinke
it
vp
all
)
yet
then
they
may
take
their
Ladies
milke
whereof
(
if
themselues
say
true
)
they
haue
so
much
in
seuerall
places
▪
as
some
that
liued
100.
yeares
agoe
doe
write
,
that
Italy
,
France
,
Spaine
,
Germany
,
bee
not
her
milke
,
then
where
is
the
truth
and
honesty
of
that
Religion
,
so
to
deceiue
the
world
?
if
it
bee
,
then
why
are
their
soules
so
full
of
spirituall
diseases
?
why
are
they
not
healed
,
seeing
this
Iesuite
teacheth
that
it
will
heale
as
well
as
Christs
bloud
?
as
well
as
Christs
bloud
wil
some
say
,
why
do
you
them
that
wrong
?
they
are
neuer
so
wicked
to
speake
such
blasphemy
,
No
?
then
iudge
by
that
which
followeth
.
Ira
vomit
flammas
fumat
que
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
.
That
is
,
Let
Ire
belch
fire
,
and
lust
like
Aetna
flame
,
Choose
either
milke
or
blood
,
doth
quench
the
same
,
Let
Enuies
rust
canker
my
heart
about
,
This
milke
,
that
bloud
,
either
will
fetch
it
out
,
Or
do
vaine
glorious
passions
stuffe
me
still
,
Either
with
milke
or
bloud
the
same
I
le
kill
.
Heere
iudge
and
spare
not
(
without
all
partiallity
,
)
whether
that
I
said
be
not
true
,
that
her
milke
will
heale
as
well
as
Christs
bloud
,
and
this
they
affirme
,
not
in
generall
tearmes
but
in
plaine
particulars
:
if
,
saith
he
,
Anger
swell
,
if
Lust
inflame
me
,
bloud
will
quench
them
&
so
will
milke
:
are
there
two
stronger
passions
,
two
more
conquering
corruptions
,
two
more
raging
and
raigning
sinnes
then
Anger
and
Lust
?
yet
euen
these
two
are
quenched
&
conquered
by
her
milke
as
well
as
Christs
bloud
:
hearken
ye
Children
of
the
Romish
Sinagogue
,
hearken
I
say
what
instruction
your
father
giues
you
,
heare
I
pray
(
but
learne
it
not
)
a
creatures
milke
will
clense
your
Soules
from
sin
,
as
well
as
your
Sauiours
bloud
:
O
spirit
of
error
and
blasphemy
,
whether
wilt
thou
goe
?
O
Romish
impiety
,
when
wilt
thou
make
an
end
?
wilt
thou
not
cease
till
thou
hast
puld
downe
the
fire
of
Gods
fury
,
from
heauen
vpon
thee
?
O
Babilon
we
would
haue
healed
thee
,
but
thou
wilt
not
be
healed
,
ascended
vp
to
heauen
,
&
in
the
presence
of
God
crieth
vengeance
vpon
thee
;
&
as
for
you
seduced
soules
(
my
deare
country-men
)
you
who
are
deceiued
with
shewes
of
holinesse
and
deuotion
,
behold
heere
a
peece
of
Popish
holinesse
,
and
of
the
doctrine
of
their
deuotion
,
that
the
sinnes
of
the
soule
are
clensed
and
taken
away
as
well
by
a
creatures
milke
as
by
Christ
his
bloud
!
is
this
the
catholike
Doctrine
they
brag
so
much
of
?
is
this
the
catholike
Church
that
teacheth
such
diuinity
?
is
this
the
chaire
of
St.
Peter
,
&
the
seate
that
cannot
erre
?
If
it
be
so
,
then
what
didst
thou
meane
thou
St.
Iohn
Euangelist
,
to
teach
that
it
was
Iesus
Christ
that
faithfull
witnesse
,
that
first
begotten
from
the
dead
,
&
that
Prince
of
the
Kings
of
the
earth
(
euen
hee
,
and
not
any
creature
)
who
hath
loued
vs
and
washed
vs
from
our
sins
in
his
bloud
:
sure
either
must
you
recant
this
Doctrine
,
els
they
that
boast
themselues
to
be●
successors
of
thy
brother
Peter
may
be
ashamed
of
theirs
,
who
tell
vs
that
our
sinnes
are
washt
away
in
her
milk
as
wel
as
by
his
bloud
:
and
you
that
are
the
dutifull
and
deuoted
children
of
that
Romish
seate
,
be
Iudges
euen
your selues
in
this
case
,
what
can
be
said
heereunto
:
how
can
it
stand
with
scripture
,
or
with
the
tenor
of
true
catholike
faith
?
or
how
can
it
any
way
be
defended
that
a
creatures
milke
can
quench
the
fire
of
sinne
in
the
soule
as
well
as
Christ
his
bloud
?
Can
ye
say
that
heere
is
onely
ascribed
to
her
and
her
milke
,
a
deriued
vertue
from
another
,
and
that
the
originall
and
fundamentall
power
,
is
onely
and
wholy
in
Christ
and
his
bloud
?
if
it
were
so
,
it
were
lesse
euill
(
though
Christ
Iesus
may
not
,
nor
will
not
bestow
the
prerogatiues
of
his
Mediatorship
on
any
creature
)
but
looke
and
weigh
ouer
the
words
again
and
againe
,
expound
them
with
any
fauour
that
the
words
may
beare
,
and
you
shall
not
see
the
least
difference
.
Suffocare
queo
Sanguine
Lacte
queo
,
Detergere
queo
Lacte
Cruore
queo
.
If
Lust
burne
,
and
Anger
boyle
,
Enuy
fret
,
vaineglory
swell
,
I
can
helpe
it
with
bloud
,
so
can
I
with
with
milk●
:
I
can
helpe
it
with
milke
,
so
can
I
with
bloud
:
there
can
be
no
greater
equality
made
betwixt
any
two
things
in
the
world
,
then
heere
they
make
betwixt
this
Bloud
and
Milke
.
Can
it
be
said
that
the
Author
is
a
Poet
,
and
said
thus
but
to
make
vp
the
Verse
,
which
otherwise
would
not
haue
falne
so
fitly
?
surely
no
,
for
a
yong
versisier
can
soone
shew
how
the
verses
might
haue
run
aswell
as
they
doe
,
if
hee
had
not
purposely
laboured
to
sort
his
verse
to
his
matter
,
and
not
the
matter
to
his
verse
:
For
thus
he
might
haue
said
,
Detergere
queo
sanguine
Christe
tuo
.
with
very
little
altoration
.
And
so
of
the
rest
:
but
hee
as
truly
endeuoured
to
magnifie
the
milke
as
the
bloud
,
and
therefore
without
any
necessity
of
the
Verse
,
gives
the
same
power
,
place
,
&
preheminence
,
in
euery
respect
to
the
milke
as
to
the
bloud
:
but
had
he
beene
as
sound
and
sincere
a
Christian
as
he
is
a
good
Poet
,
hee
might
in
as
good
verses
haue
giuen
all
the
honour
to
Christ
as
he
deserueth
.
Therefore
(
my
deare
country-men
)
bee
no
longer
seduced
by
a
Religion
so
fraught
with
Atheisme
,
blasphemie
&
impiety
:
doe
but
looke
into
the
Scriptures
,
Counsels
,
or
Fathers
:
yea
aske
the
honestest
&
learnedst
of
your
owne
Religion
,
(
or
any
except
Iesuits
or
such
other
like
them
,
who
frame
a
religion
to
their
owne
purposes
.
)
If
this
be
tollerable
Diuinity
that
the
milke
of
the
Virgin
doth
clense
mans
soule
from
sin
as
well
as
Christ
his
bloud
.
If
it
bee
not
Diuinity
but
Blasphemy
,
no
Christian
Doctrine
but
impiety
,
and
yet
suffered
,
yet
approued
in
the
Romane
Church
,
both
by
doctrine
and
practice
;
then
returne
to
that
truth
and
holy
Religion
,
which
out
of
Gods
word
,
and
according
to
the
purest
antiquity
is
established
amongst
vs
:
and
with
heart
and
voice
ioyne
with
vs
to
imbrace
and
say
Amen
,
to
that
holy
doctrine
of
blessed
St.
Iohn
,
who
saith
it
is
Iesus
Christ
that
loued
vs
,
and
washed
vs
from
our
sins
in
his
own
bloud
to
him
be
glory
for
euer
and
euer
,
Amen
.
This
was
his
Religion
,
this
is
ours
:
oh
that
it
were
yours
also
!
he
sucked
this
diuinity
out
of
that
blessed
brest
of
Gods
Sonne
,
whereon
he
leaned
:
and
if
hee
had
Mary
washed
vs
from
our
sinnes
by
her
milke
,
surely
he
would
neuer
haue
concealed
it
from
vs
,
nor
haue
depriued
her
of
the
honour
,
nor
vs
of
the
comfort
that
thereby
might
accrew
both
to
her
and
vs
:
for
he
was
her
sonne
by
her
owne
adoption
,
yea
her
Sonne
by
the
gift
and
nomination
of
her
sonne
and
Sauiour
,
yea
her
Sonne
in
loue
,
duty
,
and
all
respectiuenesse
could
hee
then
,
or
would
he
in
any
sort
obscure
her
due
glory
?
would
he
giue
too
much
to
her
sonne
,
and
too
little
to
her
?
would
he
giue
all
that
to
her
sonne
,
which
in
part
was
hers
?
can
this
,
may
this
,
or
dare
this
be
immagined
by
any
Iesuit
?
If
not
,
then
how
dare
they
extend
their
deuotion
beyond
his
,
&
ascribe
that
to
her
which
he
neuer
did
,
yea
that
to
her
,
which
he
appropriates
to
Iesus
Christ
.
If
they
thinke
that
Peter
had
more
deuotion
then
Iohn
,
hearken
then
what
he
saith
:
Iesus
Christ
his
owne
selfe
bare
our
sinnes
in
his
body
on
the
tree
:
let
the
words
be
Pondered
,
Iesus
Christ
saith
hee
bare
our
sinnes
:
true
(
say
they
)
but
so
did
the
Virgin
Mary
also
,
No
(
saith
Peter
he
himselfe
▪
his
owne
selfe
bare
them
▪
yea
in
his
body
.
he
bare
them
in
his
body
:
(
say
they
)
that
is
true
,
but
hee
beares
them
in
his
mysticall
body
,
in
his
members
,
much
more
therefore
in
his
mother
,
which
is
more
then
many
members
of
his
body
:
nay
,
saith
St.
Peter
,
hee
bare
our
sinnes
his
owne
selfe
in
his
body
:
but
what
body
?
euen
that
body
that
was
on
the
Tree
:
therefore
if
St.
Peter
preach
true
diuinity
,
then
is
this
doctrine
of
your
teacher
hainous
blasphemy
.
All
that
may
bee
imagined
for
their
defence
at
the
best
is
this
,
that
all
this
is
but
poeticall
,
&
hyperbolicall
,
or
proceedes
from
the
passion
&
height
of
deuotion
:
but
that
in
truth
and
earnest
he
ascribes
all
to
Christ
,
&
to
his
bloud
,
makes
his
prayers
to
him
,
and
puts
the
confidence
of
his
heart
in
him
alone
:
but
least
any
man
should
haue
the
least
suspition
of
him
this
way
,
or
thinke
so
good
a
thought
of
him
,
he
deales
yet
more
plainely
and
to
preuenr
all
such
thoughts
and
obiections
,
he
makes
his
prayer
both
to
the
Moth●r
and
the
Sonne
,
without
any
difference
in
the
world
,
to
the
one
for
her
milke
,
to
the
other
for
his
bloud
:
for
thus
hee
saith
.
Ergo
parens
et
nati
meis
adverti●e
votis
,
Lac
peto
depereo
sanguinem
vt
rumque
volo
.
That
is
:
Mother
and
Sonne
giue
eare
to
what
I
craue
,
I
beg
this
milke
,
that
bloud
and
both
would
haue
.
Heere
is
plaine
dealing
,
it
is
not
the
Sonne
and
his
bloud
that
will
serue
his
turne
hee
must
also
haue
the
Mother
and
her
milke
,
is
not
this
good
catholike
doctrine
and
deuotion
?
but
further
is
not
this
strange
to
see
how
he
marshalls
them
in
the
order
of
his
iudgement
and
affection
?
he
prayeth
to
the
mother
and
the
sonne
:
but
first
to
the
mother
,
hee
will
haue
both
milke
and
bloud
,
but
first
milke
:
thus
Mary
hath
the
precedence
of
Christ
,
and
her
milke
of
his
bloud
:
But
you
will
say
it
is
not
that
hee
so
esteemes
them
in
his
iudgement
,
but
only
for
the
necessity
of
of
the
verse
:
the
answere
is
that
a
grammer
scholler
,
can
soone
shew
how
the
verse
is
as
good
,
and
giue
Christ
his
precedence
,
as
it
is
doing
him
this
wrong
:
Ergo
Nate
parensque
meis
aduertite
votis
.
But
he
still
keeping
Christ
in
wardship
and
vnder
age
,
held
it
not
fit
that
he
should
haue
the
place
before
his
Mother
onely
,
and
therefore
without
all
necessity
euen
wittingly
and
wilfully
,
he
puts
Christ
in
the
second
place
.
But
now
let
vs
hasten
to
an
end
of
this
(
if
it
be
not
endlesse
and
bottomlesse
)
impiety
.
Vpon
these
fearefull
premises
thus
he
proceedes
.
Paruule
maternis
medius
qui
ludis
in
vluis
Et
tua
iam
comples
vbera
,
iam
vacuas
:
Quid
me
respectas
obliqua
tuentibus
hirquis
,
Roboris
in
Coelum
pilhabet
inuidia
.
Saepe
quidem
dixti
,
noxis
offensus
iniquis
,
Tune
me
as
mammas
,
Improbe
tune
me
as
?
Nolo
tuas
ô
nolo
tuas
puer
auree
mammas
:
Non
sunt
tam
duri
,
tam
grauis
or
is
homo
:
Sed
tantum
lateris
pluat
vnica
&
vnica
stilla
:
Et
saltem
a
dextrae
vulnere
gutta
pluat
.
Se
nihil
è
dextra
vis
impluere
,
implue
laeu●
:
Si
nihil
è
laeua
,
de
pede
sanguis
eat
.
Si
tibi
non
placio
vulnus
mihi
vulnera
danto
Mercedem
danto
vulnera
,
si
placeo
.
That
is
,
Youngling
that
in
thy
mothers
armes
art
playing
,
Sucking
her
brests
sometimes
,
and
sometimes
staying
,
Why
dost
thou
view
me
with
that
looke
of
scorne
,
It
s
forcelesse
Enuy
that
gainst
thee
is
borne
.
Oft
hast
thou
said
,
being
angry
at
my
sinne
,
Darest
thou
desire
the
teates
my
foode
lies
in
?
I
will
not
,
oh
I
dare
not
(
Noble
child
)
Duty
from
me
is
not
so
far
exild
:
But
one
,
euen
one
poore
drop
I
doe
implore
,
From
thy
right
hand
or
side
,
I
aske
no
more
.
If
neither
:
from
thy
left
hand
let
one
fall
,
Nay
from
thy
foote
rather
then
none
at
all
,
Dost
thou
dislike
me
?
let
thy
wounds
me
wound
,
But
pay
my
due
,
if
I
in
grace
be
found
.
Now
from
blasphemy
he
proceedes
to
plaine
Atheisme
,
not
fearing
to
expose
the
greatest
mysteries
of
Christian
faith
,
and
euen
our
blessed
Sauiour
himselfe
,
to
the
rediculous
&
scornefull
contempt
of
prophane
men
:
Speaking
vnto
Christ
,
God
c●aequall
with
the
father
,
and
whose
very
humanity
raineth
now
in
glory
at
Gods
right
hand
,
as
to
a
seely
Infant
in
his
mothers
armes
:
and
to
him
whose
very
humanity
is
fedde
with
the
glorious
presence
and
contemplation
of
the
deity
,
as
to
a
poore
child
sucking
his
Mother
brests
:
such
conceits
are
common
,
and
such
words
and
writings
rise
with
them
,
of
our
blessed
Sauiour
,
who
neuer
speake
of
the
Virgin
Mary
,
but
with
the
Title
of
Queene
of
heauen
,
Lady
of
Angels
,
the
gate
of
Paradise
,
the
fountaine
of
mercy
,
or
some
such
other
titles
,
fitting
none
but
him
that
is
God
,
or
at
least
shee
is
alwayes
a
commaunding
Mother
,
and
he
an
Infant
gouerned
,
and
an
obedient
child
:
But
let
vs
consider
his
words
a
little
better
.
Paruule
&c
,
youngling
(
saith
he
)
thou
pretty
babe
,
thou
playest
in
thy
mothers
armes
,
and
sometimes
suckes
her
brests
till
they
be
emptie
,
and
againe
stayest
till
they
bee
full
,
&c.
Is
this
good
and
sound
Diuinity
,
that
Christ
our
Redeemer
is
now
this
present
yeare
,
at
Halla
in
Brabrant
,
an
Infant
playing
in
his
mothers
armes
,
and
sucking
her
brests
.
If
it
bee
so
,
then
sure
St.
Paul
was
much
to
blame
to
teach
vs
,
that
euen
the
man
Iesus
Christ
,
after
he
had
offred
one
sacrifice
for
sinnes
,
sitteth
for
euer
(
not
in
his
mothets
armes
,
but
)
at
his
Fathers
right
hand
:
and
what
doing
?
not
playing
in
her
armes
,
nor
sucking
her
brests
,
but
there
he
euer
liueth
to
make
intercession
for
vs
.
to
him
,
at
whose
right
hand
he
sitteth
for
euermore
.
And
much
more
to
blame
St.
Peter
,
who
(
not
foreseeing
,
it
seemes
what
doctrine
his
pretended
successor
would
teach
after
him
)
teacheth
vs
that
Iesus
Christ
is
at
Gods
right
hand
,
gone
into
heauen
▪
to
whom
Angels
,
powers
and
might
are
subiect
.
Are
Angels
,
powers
&
might
subiect
to
him
?
&
must
he
be
subiect
to
a
mortall
&
humane
creature
?
Nay
,
is
he
now
an
Infant
,
playing
in
his
mothers
armes
,
and
hanging
on
her
brests
?
is
not
this
good
Catholike
Romish
doctrine
?
and
is
not
this
good
pure
Romish
deuotion
,
to
pray
to
him
who
is
God
of
glory
,
&
whose
manhood
is
now
at
Gods
right
hand
,
Angels
and
powers
subiect
to
him
,
in
such
words
as
these
:
Thou
pretty
Child
that
playest
in
thy
mothers
armes
,
and
hangest
at
her
brests
?
Is
this
a
salutation
fit
for
the
son
Sonne
consecrated
for
euer
?
the
heire
all
things
.
the
brightnesse
of
Gods
glory
,
and
the
ingrauen
forme
of
his
person
?
or
is
this
a
Christian
like
description
of
him
,
who
hauing
by
himselfe
purged
our
sinnes
,
sitteth
at
the
right
hand
of
the
Maiesty
in
the
highest
places
?
But
this
is
naturall
to
Popish
Religion
,
to
disgrace
the
mediator
they
care
not
how
,
so
that
they
may
aduance
some
creatures
,
and
magnifie
their
owne
deuises
:
but
though
they
neuer
so
much
abuse
most
of
Gods
ordinances
,
and
nullifie
the
very
Offices
of
the
Mediatour
:
Yet
me
thinks
they
should
be
a
little
fearefull
how
they
touch
the
Person
it selfe
of
the
Mediator
and
sonne
of
God
,
and
should
shrinke
and
shame
to
expose
the
person
of
Iesus
Christ
,
to
the
base
conceit
of
the
vngodly
:
for
what
can
the
carnall
man
,
much
more
the
Atheist
,
the
Turke
,
and
the
Iewe
imagine
of
Christ
,
when
he
that
is
hi●
pretended
Vicar
suffers
his
followers
to
speake
and
write
of
him
,
and
pray
to
him
,
as
a
playing
child
,
and
sucking
Infant
,
and
to
describe
him
in
his
behauiours
as
a
very
child
,
greeuing
and
crying
that
any
should
touch
his
mothers
Paps
but
onely
himselfe
?
alas
what
will
this
Religon
of
Rome
do
at
last
?
the
word
of
God
and
Sacraments
and
other
his
holy
ordinances
they
haue
prophaned
,
the
officer
of
the
Mediator
haue
they
nullified
,
and
yet
no●
content
:
heere
they
labour
to
make
ridiculous
to
all
irreligious
men
,
the
very
person
of
Iesus
Christ
himselfe
:
could
this
bee
done
by
any
but
those
that
are
the
Children
of
that
Mother
of
fornication
,
that
sits
vpon
the
beast
full
of
names
of
blasphemy
The
Scripture
saith
.
|
Popery
saith
.
|
Christ
Iesus
is
no
more
to
bee
knowne
after
the
|
Christ
is
yet
to
be
knowne
and
worshipped
as
a
child
.
|
The
Scripture
saith
.
|
Popery
saith
.
|
Christ
beares
vp
all
things
|
Christ
is
now
borne
in
his
mothers
armes
.
|
The
Scripture
saith
.
|
Popery
saith
.
|
Christ
sitteth
for
euer
at
the
|
Christ
is
playing
in
his
mothers
armes
.
|
The
Scripture
saith
|
Popery
saith
.
|
Christ
tarrieth
at
his
Fathers
|
Hee
is
in
Heauen
,
till
it
please
the
Pope
to
allow
a
Picture
at
Hall
or
Sichem
.
|
The
Scripture
saith
.
|
Popery
saith
.
|
Without
Controuersye
|
Without
controuersie
that
it
is
no
such
mistery
,
for
Christ
is
still
in
his
Mothers
armes
.
|
The
Scripture
saith
.
|
Popery
saith
.
|
Christ
must
suffer
and
so
|
Christ
after
all
his
suffrings
,
must
againe
bee
subiect
to
the
infirmities
of
an
Infant
.
|
Out
of
all
this
followeth
a
conclusion
of
good
vse
:
It
hath
beene
often
obiected
to
the
Romish
Church
,
that
they
haue
not
true
Christ
left
amongst
them
,
but
an
Idoll
of
their
owne
rearing
,
erected
in
their
owne
carnall
fancies
:
now
that
this
is
no
flaunder
,
no
cauill
,
no
hyperbolicall
or
figuratiue
speech
,
nor
an
accusation
forced
vpon
them
against
their
wills
,
is
apparant
by
their
owne
doctrine
and
practise
in
this
place
:
for
the
Christ
of
God
and
of
his
Church
,
is
God
equall
to
the
father
,
and
can
do
all
things
himselfe
:
the
Christ
of
the
Romish
Church
is
a
Child
inferiour
to
his
mother
and
may
deny
her
nothing
.
The
true
Christ
,
being
man
grew
in
stature
and
wisedome
,
and
being
growne
a
man
,
so
liued
and
dyed
,
rose
againe
and
was
glorified
,
and
neuer
decreased
:
but
theirs
is
now
become
a
child
againe
and
a
playing
Infant
:
the
true
Christ
sitteth
at
the
right
hand
of
God
his
Father
,
theirs
is
borne
in
the
armes
of
Mary
his
mother
.
Hence
the
conclusion
is
euident
,
that
therefore
the
Romish
christ
is
not
the
true
Christ
of
God
and
of
the
true
christian
Church
.
This
conclusion
I
demonstrate
thus
:
the
Title
of
these
verses
is
this
,
To
our
Lady
of
Hal
,
and
the
Child
Iesus
:
this
child
they
speake
of
,
is
either
Iesus
Christ
indeed
or
it
is
not
:
if
not
,
then
they
proclaime
themselues
lyers
and
impostors
:
if
it
be
,
then
my
conclusion
stands
good
:
for
this
Iesus
in
all
the
forenamed
respects
,
and
many
more
,
differeth
from
the
true
Iesus
and
Sauiour
of
Christian
men
:
let
them
take
whether
they
will
,
the
better
is
to
bad
.
But
now
let
vs
see
what
is
that
he
saith
to
this
child
Iesus
.
Quid
me
respectas
,
&c.
Why
(
saith
he
)
doest
thou
frowne
on
me
(
thou
prety
child
)
art
thou
angry
with
me
for
desiring
thy
milke
?
doest
thou
ch●d
me
that
I
dare
presume
to
aske
the
milke
of
thy
mothers
teates
?
this
is
all
the
cause
hee
layeth
of
Christ
his
anger
,
what
should
a
man
say
to
this
?
what
would
a
Iew
say
,
what
will
an
Atheist
thinke
of
it
?
surely
they
will
deride
and
laugh
at
that
Religion
that
allowes
it
,
if
our
Christ
bee
such
a
one
as
is
angry
at
such
a
cause
:
But
say
I
pray
thee
thou
Romish
Iesuite
,
(
thou
wantest
neither
wit
nor
learning
to
giue
answere
)
speakest
thou
in
iest
or
earnest
?
if
in
Iest
,
then
,
knowest
thou
with
whom
thou
iestest
?
considerest
thou
that
it
is
Iesus
of
Nazareth
,
the
great
one
,
the
holy
one
of
God
,
of
whose
kingdome
there
shall
be
no
end
,
hee
that
is
the
brightnes
of
Gods
glory
&
the
engrauen
forme
of
his
person
,
he
at
whose
remembrance
the
diuels
tremble
,
and
to
whom
all
knees
bow
in
heauen
,
earth
,
and
hell
,
and
darest
thou
exercise
thy
wit
,
and
whet
thy
stile
,
&
practise
thy
poeticall
vaine
vpon
him
?
and
vnto
him
that
now
hauing
conquered
sinne
,
death
,
and
hel
?
sitteth
now
at
the
right
hand
of
Maiesty
,
in
the
highest
places
?
darest
thou
present
such
a
Petition
as
this
?
O
pretty
child
doe
not
enuy
mee
that
I
should
touch
thy
mothers
paps
,
with
which
I
perceiue
thou
wilt
suffer
none
to
play
but
thy selfe
:
oh
be
not
angry
that
I
long
for
that
which
is
thine
,
namly
for
the
milk
of
thy
mothers
teates
;
didst
thou
euer
find
in
Scriptures
or
sound
antiquity
,
that
any
holy
man
did
euer
conceiue
of
him
,
or
speake
to
him
on
this
fashion
?
no
for
its
rather
a
sporting
speech
●it
to
be
spoken
to
a
playing
child
,
then
a
salutation
sit
to
be
tendered
to
the
Son
of
God
and
Sauiour
of
the
world
.
But
if
thou
say
thou
speakest
in
earnest
according
to
the
truth
of
Religion
,
and
soundnesse
of
diuinity
,
then
tell
me
I
pray
thee
in
earnest
,
is
this
any
part
of
christian
faith
,
or
is
it
catholike
deuinity
,
that
Christ
Iesus
is
offended
with
that
man
that
shall
desire
to
touch
the
Virgin
Maries
paps
,
or
to
taste
of
her
milke
(
not
in
this
regard
that
its
a
thing
not
possible
,
and
therefore
indeede
not
to
be
wished
by
a
Christian
,
but
)
because
they
be
peculiarly
&
propperly
his
paps
and
his
milke
,
still
as
they
were
when
hee
was
an
Infant
?
If
this
bee
Romish
diuinity
,
alas
for
the
sheep
that
are
fed
in
such
pastures
,
and
●ild
with
such
doctrine
:
for
this
is
fundamentally
both
false
&
impious
,
false
,
for
if
it
be
true
that
the
holy
scriptures
teach
,
that
Iesus
Christ
is
now
no
more
to
be
knowne
nor
conceiued
of
according
to
the
flesh
,
that
is
as
a
meere
and
mortall
man
,
but
as
a
glorified
Man
,
a
spirituall
conquerour
of
his
enemies
,
and
spirituall
head
of
his
Church
:
If
this
I
say
be
true
,
that
hee
is
no
longer
,
to
be
knowne
as
a
man
,
as
hee
was
vpon
earth
,
then
it
is
false
that
he
is
still
to
bee
conceiued
of
and
spoken
vnto
as
a
playing
child
:
Besides
it
is
impious
and
irreligious
,
and
a
step
to
Atheisme
to
imagine
that
Christ
our
God
&
Sauior
,
is
offended
for
such
an
imaginary
toy
as
this
is
,
to
touch
his
mothers
paps
,
or
to
desire
her
milke
:
&
what
enemies
of
our
religion
would
not
loudly
laugh
at
this
our
Christ
whom
we
so
magnifie
,
that
we
make
him
the
rest
and
comfort
of
our
soules
,
to
be●
such
a
one
as
hee
is
heere
described
?
namely
one
that
chides
him
that
dare
touch
his
mothers
paps
,
for
so
saith
the
verse
:
Tune
meas
Mammas
improbe
tune
meas
?
That
is
,
Darest
thou
desire
the
teates
,
my
foode
lies
in
?
Alas
,
how
shall
the
mouthes
of
Turkes
and
Iewes
be
stopped
from
blaspheming
,
and
saying
:
Is
this
your
Christ
?
is
this
the
glory
of
Christianity
?
Is
this
he
whom
you
make
a
God
?
are
these
the
sins
he
is
offended
withall
?
Surely
no
wayes
can
such
and
fowler
blasphemies
bee
preuented
,
but
that
the
Christian
world
publikely
renounce
,
condemne
,
and
curse
,
this
damned
doctrine
,
as
being
the
priuate
and
impious
blasphemy
of
the
Machiuillian
Iesuits
,
but
not
the
Catholike
doctrine
of
Christianity
:
For
we
cannot
deny
but
there
is
a
generation
of
vipers
,
bred
of
the
corruption
and
putrifaction
of
an
old
and
sinfull
world
;
calling
themselues
Iesuites
,
or
Priests
of
the
society
of
Iesus
:
who
as
they
come
neerest
to
God
in
their
mouthes
;
so
are
they
in
their
hearts
(
if
their
courses
can
discouer
them
)
the
furthest
from
him
.
With
these
fellowes
it
may
bee
it
is
a
doctrine
or
a
peece
of
deuotion
,
that
its
a
great
sin
for
a
man
to
desire
from
Iesus
some
of
his
mothers
milk
:
but
if
they
be
asked
who
made
this
a
sin
,
they
must
answere
,
themselues
:
if
what
law
?
euen
their
owne
fancies
:
But
as
for
the
catholike
and
christian
Church
,
she
doth
renounce
it
.
But
to
proceede
,
is
it
not
strange
that
a
witty
and
learned
Iesuite
,
should
frame
such
a
speech
as
this
vnto
Iesus
Christ
,
for
thus
to
begin
,
Oh
blessed
Child
why
art
thou
angry
at
me
,
and
offended
with
me
?
oft
hast
thou
said
to
me
being
angry
at
my
sins
,
&c.
would
put
a
man
in
hope
that
some
great
matter
followed
:
for
vpon
so
good
a
beginning
,
would
not
a
man
presume
that
some
good
confession
of
sinnes
should
follow
?
as
this
,
I
must
confesse
O
Lord
I
haue
sinned
in
ignorance
,
in
selfe
loue
in
security
,
in
hardnesse
of
heart
,
in
incontinency
,
in
mallice
,
in
hatred
,
in
couetousnesse
in
omis●ion
of
my
duties
in
commission
of
euill
,
&c.
for
these
O
Lord
,
and
for
any
of
these
,
thou
mightest
say
vnto
mee
,
thou
miserable
wretch
,
how
darest
thou
thus
pollute
my
name
,
and
as
farre
as
in
thee
lyeth
,
crucifie
me
againe
by
these
thy
sins
?
how
darest
thou
dust
and
ashes
,
thus
vilifie
my
eternall
Law
,
the
curse
whereof
thou
hast
hereby
incurred
?
how
darest
thou
beare
my
Name
,
or
looke
mee
in
the
face
,
whom
thou
hast
thus
prouoked
?
the
Priest
his
iudgement
of
the
Iesuit
often
in
his
Quidlibets
.
Costerus
in
Euchiridio
:
cap
de
●aleba●u
sacerd.
Sacerdos
si
forn●catur
aut
demi
concubinam
foueat
tamet
si
grau●
sacriligio
se
obitringet
Grau●us
tamen
peccat
si
mali●
monitum
contrahat
.
Oh
that
our
eares
might
haue
heard
a
Iesuite
saying
thus
,
and
then
in
reason
a
man
would
haue
expected
some
good
conclusion
from
such
a
beginning
.
But
why
should
we
looke
for
either
reason
or
religion
from
a
Iesuit
,
(
if
that
be
true
which
their
brother
Watson
the
priest
hath
written
of
them
.
)
To
haue
supposed
Christ
to
be
angry
with
him
for
breaking
the
Morrall
Law
had
beene
good
diuinity
,
and
no
poeticall
immagination
,
but
these
holy
Fathers
haue
no
such
faults
:
nay
see
how
innocent
Lambes
the
Iesuits
be
,
that
when
Christ
is
most
angry
with
a
Iesuit
,
and
rebukes
him
for
sinne
,
he
hath
none
to
lay
to
his
charge
,
nor
finde
any
whereof
This
is
also
desended
both
by
Gretser
the
Iesuit
in
his
historia
ord.
Ies.
and
by
Ignatius
armandus
the
Iesuit
,
in
his
Epistles
to
Cha●●er
:
vid.
Ep.
Iesuiticas
.
for
the
points
af
swearing
&
holy
dayes
,
see
Tollet
in
his
instructio
sacerdotum
:
&
Azorius
in
his
institutiones
morales
.
Sixtus
5.
made
that
a
saint
at
King
I
hilips
request
for
recompenc●
(
expresly
)
of
his
inuasion
●f
England
in
88.
he
is
guilty
,
but
a
little
holy
presumption
,
or
rather
height
of
ardent
deuotion
,
that
hee
dare
touch
the
Paps
,
and
beg
the
milke
of
the
virgin
Mary
:
O
fearefull
presumption
,
O
carnall
selfeloue
,
O
hellish
pride
,
and
well
beseeming
the
Iesuiticall
broode
!
is
not
this
the
generation
that
praiseth
it selfe
,
and
(
as
Salomon
saith
)
is
good
in
his
owne
eyes
?
But
say
in
earnest
,
is
this
all
the
fault
that
thou
thinkest
Christ
can
find
with
thee
?
then
belike
there
is
either
no
breaches
at
all
of
the
morrall
Law
,
amongst
Iesuits
,
or
else
the
breaches
of
Gods
Law
,
are
lesse
sinnes
amongst
them
,
then
are
the
breaches
of
their
owne
deuises
,
and
well
may
it
bee
so
:
for
he
was
a
Iesuit
who
taught
that
a
Priest
sinneth
lesse
if
he
kept
a
whore
,
or
lye
with
another
mans
wife
▪
then
if
hee
marry
a
wife
of
his
owne
,
I
say
he
was
a
Iesuite
that
wrote
it
,
and
he
was
a
Iesuit
that
defended
it
.
Againe
,
they
teach
that
its
a
lesse
sinne
to
sweare
in
common
talke
by
the
holy
name
of
God
,
then
it
is
to
eate
an
egge
in
lent
:
for
the
latter
say
they
is
a
mortal
sin
,
the
first
is
but
a
veniall
.
Againe
,
that
hee
sins
no
more
that
workes
vpon
the
holy
Saboath
day
then
hee
that
workes
vpon
the
feast
day
of
St.
Didace
the
Spaniard
whom
Sixtus
made
a
Saint
,
not
yet
20.
yeares
agoe
:
they
who●e
doctrines
these
&
such
others
bee
,
no
maruell
tho
they
hold
that
the
breach
of
of
a
duty
of
their
owne
deuising
,
is
a
greater
sinne
,
then
the
breach
of
the
morrall
Law
:
for
so
must
hee
hold
that
wrote
this
,
or
else
that
Christ
can
find
no
greater
fault
in
him
,
but
that
he
durst
beg
his
mothers
milke
:
or
else
that
Christ
would
passe
by
all
other
faults
in
comparison
of
that
,
let
him
chuse
which
of
the
three
doth
please
him
best
,
for
one
he
must
needs
take
,
or
else
confesse
that
all
this
while
he
is
but
in
iest
.
I
would
leaue
this
point
,
but
that
my
loue
to
you
(
my
deare
country-men
,
the
Papists
of
England
)
prouokes
me
to
one
word
more
,
to
you
and
for
your
sakes
.
Consider
I
pray
you
what
these
men
are
,
who
bee
the
Fathers
and
founders
,
at
least
the
guiders
and
gouernors
of
your
faith
:
A
generation
that
knowes
no
euill
by
it selfe
,
but
this
that
(
I
dare
stand
to
)
is
no
euill
at
all
,
but
of
their
owne
making
,
a
generation
against
whom
Christ
hath
nothing
but
this
ridiculous
allegation
which
you
haue
heard
of
:
which
if
it
bee
true
,
as
they
are
a
society
of
all
the
world
to
be
honoured
,
so
being
false
,
they
are
a
broode
of
Hyppocrites
,
of
all
the
world
to
bee
detested
:
Then
see
how
,
you
are
dayly
bewitched
by
their
inchantments
,
and
carried
vp
and
downe
as
they
please
to
leade
you
:
but
consider
I
pray
you
what
wil
not
those
men
say
of
themselues
to
you
in
priuate
,
which
speake
thus
insolently
of
themselues
in
publike
?
what
meruailous
,
miraculous
,
and
incredible
things
wil
not
these
fellowes
buz
into
the
eares
of
their
Nouices
(
whome
they
indeauour
to
binde
Prentises
to
their
Belzebub
?
)
who
offer
to
publish
to
the
eyes
and
censure
of
all
the
world
,
that
Christ
layeth
nothing
to
their
charge
vnlesse
it
be
an
extremity
of
deuotion
,
to
his
blessed
mother
:
O
beloued
countrymen
,
be
not
seduced
by
such
impostors
!
let
not
such
vipers
eate
your
hearts
;
but
discouer
the
Hypocrites
and
send
them
home
vnmasked
to
Hell
where
they
were
hatched
,
for
they
that
dare
thus
dally
with
our
Sauiour
,
no
maruell
tho
they
be
so
bold
with
your
soules
and
consciences
,
your
children
and
your
estates
and
all
that
belongs
to
you
.
Now
to
goe
forward
,
hee
hath
told
vs
the
great
quarrell
that
Christ
hath
to
him
,
and
the
hideous
fault
for
which
he
chides
him
,
that
hee
offers
to
touch
his
mothers
teates
,
and
will
needes
haue
some
of
her
milke
:
but
now
let
vs
see
what
he
answers
and
how
he
defends
himselfe
.
Nolo
tuas
ô
nolo
tuas
puer
auree
mamas
.
I
will
not
,
oh
I
dare
not
,
golden
child
:
Duty
from
me
is
not
so
farre
exild
:
But
one
euen
one
poore
drop
I
do
implore
.
From
thy
right
hand
or
side
,
I
aske
no
more
.
To
a
strange
accusation
,
heere
is
a
more
strange
answer
:
for
now
the
tide
of
his
blasphemy
is
euen
at
at
the
highest
:
the
quarrell
hee
supposed
,
Christ
to
haue
against
him
,
was
that
hee
durst
presume
to
touch
his
mothers
paps
,
or
desire
to
taste
of
her
milke
:
a
fearefull
sinne
doubtlesse
,
yet
neither
forbidden
in
the
Law
nor
the
Gospell
;
but
a
sinne
of
the
Popes
making
.
But
what
is
his
answere
hereunto
?
hee
plainely
pleads
not
guilty
,
alledging
for
himselfe
,
that
he
is
not
so
bold
,
so
rude
,
so
presumptuous
,
as
to
dare
to
entertaine
any
such
thought
,
or
attempt
any
such
thing
,
as
to
touch
her
sacred
paps
,
or
to
drinke
of
that
glorious
milke
:
no
his
ambition
reacheth
not
so
high
,
he
onely
prayeth
to
haue
part
of
his
wounds
and
bloud
,
that
he
desireth
as
being
a
thing
of
an
inferiour
nature
and
not
comparable
to
the
other
.
O
miserable
times
of
ours
,
that
we
should
liue
to
see
that
any
mans
heart
should
conceiue
▪
any
mans
tongue
vtter
,
especially
any
mans
penne
should
publish
such
horrible
blasphemy
against
the
bloud
and
person
of
our
Sauiour
!
what
,
must
the
Virgin
Mary
bee
first
compared
,
afterward
equalled
,
and
is
not
that
enough
vnles
now
she
be
preferred
before
,
and
aduanced
aboue
Christ
?
is
his
bloud
inferiour
to
her
milke
?
and
is
it
lesse
presumption
to
bee
bold
with
Christ
then
her
?
whither
will
Romish
religion
go
at
the
last
,
that
already
comes
to
this
?
But
to
come
to
a
more
particular
consideration
of
the
words
:
the
answere
that
here
the
Iesuites
makes
,
containes
apparantly
both
absurdity
and
impiety
,
and
both
in
the
higest
degree
:
The
absurdity
appeares
in
his
euident
contradiction
of
himselfe
;
for
now
,
as
tho
he
had
either
forgotten
or
cared
not
what
he
said
afore
he
denyeth
that
which
before
he
spake
almost
in
euery
verse
:
dare
you
not
now
touch
her
Paps
,
nor
taste
her
milke
?
then
who
was
it
that
afore
said
:
I
am
doubtfull
whether
to
take
paps
or
side
,
milke
or
bloud
:
If
I
looke
at
the
Paps
,
I
long
for
milke
:
if
at
the
Wounds
,
I
would
haue
bloud
:
seeing
therfore
both
are
so
good
,
I
will
haue
both
:
I
will
catch
the
milke
with
my
right
hand
,
the
bloud
with
the
left
.
Didst
thou
this
euen
now
,
and
now
saist
thou
dare
not
touch
it
?
Nay
,
was
it
not
thou
that
saidst
I
will
mingle
the
milke
of
the
mother
with
the
bloud
of
the
Sonne
,
and
so
make
a
souerainge
compound
to
heale
my
soule
,
and
now
darest
thou
not
touch
the
milke
nor
paps
?
was
it
not
thy
mouth
that
said
,
if
Anger
,
Lust
,
or
any
sinne
vexe
my
soule
,
bloud
will
helpe
it
,
and
so
will
milke
:
therefore
Mother
and
Sonne
heere
my
request
,
I
must
haue
milke
,
I
will
haue
bloud
,
I
will
haue
both
?
and
dost
thou
now
say
,
Oh
I
will
haue
bloud
indeede
,
but
I
dare
not
desire
milke
?
was
it
then
deuotion
to
take
it
,
and
taste
it
,
and
drinke
it
,
and
mingle
it
with
Christs
bloud
,
and
apply
it
to
the
soule
,
and
is
it
now
presumption
to
desire
it
?
can
one
mouth
send
out
such
grose
contradictions
?
but
let
it
passe
,
for
no
absurdity
nor
contradiction
can
bee
so
vile
as
should
euer
haue
moued
mee
to
haue
set
Pen
to
paper
at
this
time
,
(
for
they
are
sufficiently
discouered
already
in
these
and
other
points
,
)
but
when
dishonor
and
blasphemy
is
offred
to
the
bloud
&
person
of
Iesus
Christ
,
how
can
a
christian
hold
his
peace
?
for
if
that
be
true
which
the
learned
father
saith
,
that
in
accusation
of
heresie
he
would
haue
no
man
patient
,
whereas
heresie
is
but
the
shame
&
hurt
of
the
man
that
holds
it
?
then
sure
in
the
case
of
blasphemy
and
impiety
,
touching
the
very
crowne
,
and
striking
at
the
head
of
Iesus
Christ
our
Lord
and
redeemer
,
who
can
be
patient
,
who
can
but
speak
?
neither
thinke
that
heerein
I
challenge
ought
to
my selfe
aboue
my
brethren
,
but
knowe
contrarywise
,
that
though
I
onely
write
,
who
first
,
or
with
the
first
discouered
it
,
yet
speake
I
,
and
write
I
in
the
person
of
many
millions
more
,
who
all
with
one
heart
and
voyce
detest
his
Romish
impiety
.
The
impiety
that
bewrayes
it selfe
in
this
answere
is
such
as
goeth
beyond
all
wee
yet
heard
,
and
wherein
it
seemes
the
blasphemer
thought
to
exceede
himselfe
:
that
we
may
the
better
discouer
it
marke
the
current
of
his
speech
:
O
Christ
(
saith
he
)
oft
hast
thou
being
prouoked
with
my
sin
,
rebuked
me
and
said
:
darest
thou
sinful
wretch
presume
to
touch
my
teates
or
medle
with
the
milk
that
feeds
me
?
he
answereth
,
oh
no
blessed
child
I
dare
not
,
nor
I
will
not
so
farre
presume
,
I
neuer
was
so
rude
,
nor
so
vnciuill
,
as
to
imagine
that
I
might
touch
those
precious
Paps
,
or
taste
the
blessed
milk
of
thy
mother
:
I
only
beg
a
litle
of
thine
owne
bloud
,
from
thy
side
,
thy
hand
or
foote
:
that
shall
content
me
:
what
is
this
we
heare
?
you
are
content
to
haue
Christs
Bloud
,
but
as
for
the
virgin
Maries
milk
thou
darest
not
desire
it
what
:
is
her
milk
more
precious
,
more
dainty
,
more
sacred
then
the
bloud
of
the
Mediatour
?
Yee
heauens
be
astonied
at
this
,
and
all
yee
creatures
of
God
(
in
your
kinds
)
renounce
and
detest
this
haynous
blasphemy
.
And
you
(
my
poore
countrymen
)
that
are
the
deuoted
children
of
th●t
Church
,
behold
heere
a
peece
of
Popish
diuinity
a●d
deuotion
,
a
creatures
milk
is
of
more
esteeme
then
Christ
his
bloud
:
a
christian
by
the
power
of
his
ordinary
sauing
faith
may
bee
partaker
of
the
benefit
of
Christs
bloud
,
but
not
of
the
blessed
milke
of
our
Lady
.
The
bloud
he
may
boldly
challenge
,
the
milke
he
scarce
may
name
:
in
the
bloud
,
he
may
diue
and
wash
his
soule
,
the
milke
he
may
not
presume
to
touch
:
Oh
new
diuinity
,
fo●merly
it
seemed
strange
that
her
milke
was
but
compared
to
his
bloud
,
but
when
after
it
was
made
equall
to
it
,
and
mingled
with
it
,
and
held
as
fit
to
heale
the
soule
as
it
that
seemed
incredible
,
till
wee
saw
it
:
then
what
is
this
that
now
wee
heare
,
that
her
milke
is
not
only
comparable
nay
equall
but
euen
more
precious
,
more
sacred
,
more
excellent
then
the
bloud
of
Iesus
Christ
:
Oh
miserable
Religion
of
Popery
!
whether
wilt
thou
draw
thy
deceiued
children
in
the
end
?
what
will
become
of
thee
and
thy
followers
?
If
the
diuels
confessed
that
Iesus
of
Nazareth
was
the
Christ
of
God
,
that
is
the
onely
Sauiour
of
the
world
,
and
the
only
annointed
of
God
,
to
be
the
mediator
,
and
yet
for
all
this
are
Diuels
still
and
no
better
:
then
what
are
they
and
what
a
religion
is
that
,
which
makes
his
bloud
no●
so
good
,
so
vertuous
,
so
soueraigne
,
so
precious
as
her
milke
,
and
so
by
consequent
will
neither
let
him
bee
the
onely
nor
the
principall
Sauiour
.
Now
the
same
glorious
God
and
Sauiour
Iesus
Christ
,
whose
merrits
are
debaced
,
whose
person
dishonoured
,
and
whose
bloud
little
better
then
troden
vnder
foote
,
either
conuert
in
mercy
,
or
in
iustice
confound
all
that
shall
consent
,
defend
or
giue
countenance
to
so
fearefull
a
blasphemy
:
and
the
same
God
giue
you
grace
poore
seduced
English
men
,
to
relinquish
that
Religion
,
which
is
the
Mother
of
such
monsters
as
vpon
this
theater
of
the
Iesuits
,
are
presented
vnto
you
:
and
especially
to
detest
that
Iesuiticall
Sect
,
whose
honour
it
is
to
dishonour
Iesus
Christ
,
and
who
bring
vpon
the
great
Theater
of
their
honor
,
the
bloud
of
Iesus
,
so
dishonoured
,
as
it
yet
neuer
was
by
any
sect
or
profession
,
Turke
or
Iewe
,
Atheist
,
or
Heretike
,
diuell
or
man
,
since
the
world
began
.
But
let
vs
see
what
remaineth
.
Saepe
mihi
Babilon
patera
propina
&
auro
Ingeminatque
me
is
aurib
us
,
euge
,
bibe
,
Non
faciam
,
vel
si
Coelum
miscebitur
Orco
Non
faciam
,
meretrix
impia
,
non
faciam
O
sitio
tamen
,
ô
vocem
sit
is
inter
cludit
:
Nate
cruore
sitem
comprime
,
lacte
parens
.
Oft
times
doth
Babilon
in
gold
me
proffer
,
Delicious
drinke
and
wooes
me
to
her
offer
:
No
,
no
,
though
heauen
&
hell
should
meete
,
I
le
none
,
I
le
none
vngracious
strumpet
,
hence
be
gone
:
But
ali
I
thirst
,
a
drought
my
brest
doth
smother
,
Quench
me
with
bloud
sweet
Son
,
with
milk
good
Mother
.
After
the
discourse
imagined
(
as
we
heard
before
)
to
be
betwixt
Christ
and
him
,
containing
Christs
accusation
,
and
his
defence
touching
the
high
presumption
of
being
as
bold
with
his
mothers
milke
as
his
bloud
:
now
sodaainely
he
turnes
himselfe
from
Christ
to
Babilon
and
supposeth
that
Babilon
that
spirituall
strumpet
allures
him
to
her
vnlawfull
lusts
and
vild
Idolatries
,
and
that
her
temptations
haue
beene
both
frequent
&
forcible
.
And
surely
herein
we
easily
beleeue
him
:
for
what
is
spiritual
Babilon
but
the
kingdom
of
sin
&
Satan
,
of
impiety
,
Idolatry
,
blasphemy
,
superstition
,
prophanes
:
and
where
is
that
as
in
Popery
,
and
where
to
bee
found
so
fully
as
in
the
bowels
of
the
Popish
state
,
whom
they
well
know
all
the
world
either
clearely
condemnes
,
or
at
least
iustly
suspects
to
be
that
spirituall
Babilon
so
fearefully
accused
and
condemned
in
the
Reuelation
.
For
what
City
is
so
notoriously
knowne
to
stand
vpon
the
notable
&
famous
hills
as
Rome
is
?
what
City
in
all
the
world
did
raigne
ouer
all
the
Kings
of
the
earth
,
then
when
St.
Iohn
wrote
,
but
only
Rome
?
and
the
Text
saith
(
as
plainely
as
can
bee
)
that
the
woman
,
the
great
Whore
of
Babilon
the
mother
of
fornications
,
is
the
great
City
that
raigneth
ouer
the
Kings
of
the
earth
:
and
lastly
there
is
no
place
,
person
,
state
,
nor
power
,
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
|
|
C
|
L
|
e
|
r
|
I
|
|
|
500.
|
5.
|
10.
|
|
100.
|
50.
|
|
|
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
o●
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
|
|
V
|
I
|
C
|
A
|
R
|
I
|
V
|
S
|
|
D
|
E
|
I.
|
|
I
|
N
|
|
T
|
E
|
R
|
R
|
I
|
S.
|
|
|
|
|
|
|
|
50.
|
1.
|
|
|
5.
|
1.
|
100.
|
|
|
1.
|
5.
|
|
|
500.
|
|
1.
|
|
1.
|
|
|
|
|
|
|
1.
|
|
|
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
luc●nsis
&
protonet
Apostol:
comment
in
cant
.
●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
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
●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
,
●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
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
:
aga●ne
,
hee
that
in
one
case
of
truth
said
,
I
and
my
Father
are
one
,
would
not
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
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
ou●
her
and
all
creatures
in
the
world
,
he
saith
directly
,
Come
vnto
me
:
And
whereas
he
came
to
fulfill
all
righteousnes
:
and
the
fift
who
went
home
saith
the
text
and
was
obedient
to
them
,
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
,
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
no●
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
them
answer
these
questions
,
how
they
will
,
heere
will
bee
found
strange
diuinity
,
which
we
see
is
currant
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
|
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
.
|
I
and
my
mother
are
one
.
|
Christ
saith
.
|
Romish
doctrine
makes
him
say
.
|
Come
to
mee
all
that
are
weary
,
I
will
ease
you
.
|
Come
to
me
&
I
will
send
you
to
my
mother
for
ease
.
|
The
scripture
saith
.
|
Romish
doctrine
saith
.
|
Christ
is
the
mediator
betwixt
God
and
man
.
|
Christ
is
the
Mediator
betwixt
Man
and
Mary
.
|
The
scripture
saith
.
|
They
make
him
say
.
|
No
man
commeth
to
the
father
but
by
me
.
|
No
man
commeth
to
my
mother
but
by
me
.
|
The
scripture
saith
|
They
make
him
say
.
|
Whatsoeuer
you
aske
my
father
in
my
name
hee
will
giue
it
you
.
|
Whatsoeuer
you
aske
my
Mother
in
my
name
she
will
giue
it
you
.
|
These
and
such
like
oppositions
are
common
betwixt
Christs
Gospell
and
Romish
diuinity
,
may
not
this
giue
strong
suspicion
that
their
Religion
is
Antichristian
,
which
in
the
foundations
of
it
are
so
repugnant
to
Christs
,
as
these
and
others
which
stand
confirmed
with
more
authority
then
yet
these
doe
?
well
,
thus
Christ
is
made
a
Mediator
to
his
Mother
,
now
the
Iesuite
proceedeth
,
and
to
make
him
amends
,
hee
maketh
the
mother
a
mediator
to
him
.
Say
to
thy
Sonne
behold
my
brothers
bands
,
Sweete
Sonne
thou
hast
his
ransome
in
thy
hands
.
That
Christ
Iesus
hath
the
ransome
of
sinfull
soules
in
his
hands
is
good
diuinity
,
and
we
heartily
imbrace
it
,
wishing
it
were
as
heartily
and
truly
(
without
Equiuocation
)
intended
by
this
Papist
:
if
he
and
all
other
Papists
do
so
hold
it
,
wee
heartily
reioyce
,
but
then
wee
desire
them
to
answere
to
a
few
questions
.
Who
payeth
this
ransome
?
is
it
not
Christ
?
who
accepts
it
?
is
it
not
God
the
father
?
is
it
not
mercy
,
grace
&
loue
,
that
either
the
one
will
accept
it
,
or
the
other
pay
it
?
can
any
pay
it
but
the
one
?
can
any
take
it
but
the
other
?
are
not
than
they
the
fountains
&
fathers
of
mercy
,
which
haue
done
so
?
if
all
these
be
true
,
then
what
a
Religion
haue
they
,
who
in
their
liturgies
&
dayly
prayers
,
call
a
creature
the
mother
of
mercy
,
and
mother
of
grace
,
oftner
then
either
God
the
Father
,
or
Christ
the
Redeemer
,
or
both
put
together
,
we
desire
some
conscionable
papist
to
answere
vs
seriously
:
was
the
Virgin
Mary
a
Creator
or
a
creature
?
If
a
creature
,
was
she
any
more
then
an
excellent
creature
,
set
apart
for
the
most
excellent
vse
in
the
world
?
&
was
it
not
in
Gods
election
to
haue
chosen
any
other
woman
,
at
his
owne
good
pleasure
to
haue
beene
the
mother
of
Christ
?
and
was
it
not
his
owne
free
mercy
,
that
he
regarded
the
low
estate
of
her
his
handmaid
?
if
this
bee
so
,
then
did
shee
any
thing
in
our
saluation
,
which
any
woman
had
not
done
,
if
God
had
taken
her
to
be
his
mother
,
was
there
any
thing
in
her
to
moue
God
to
chuse
her
,
which
was
not
Gods
owne
gift
in
her
and
to
her
?
she
may
be
then
a
vessell
of
grace
,
but
she
can
be
no
way
a
fountaine
of
grace
:
for
what
had
she
but
she
receiued
it
:
but
if
(
as
they
say
)
she
bee
the
fountaine
of
mercy
and
mother
of
grace
,
then
shee
giues
but
receiues
not
,
as
the
fountaine
receiues
from
no
other
,
but
hath
of
it selfe
,
and
sends
out
to
others
:
&
the
mother
takes
not
of
her
children
,
but
layeth
vp
for
them
,
Now
if
it
bee
as
their
Liturgie
saith
;
it
is
,
that
she
is
the
mother
of
mercy
and
grace
,
&c.
Then
sure
she
hath
the
ransome
in
her
hands
:
but
if
it
be
in
Christs
hands
,
as
heere
they
say
it
is
,
then
how
is
she
the
mother
of
mercy
?
hardly
would
these
bee
reconciled
,
but
that
they
haue
equiuocations
,
reseruations
,
or
distinctions
,
that
will
make
any
thing
seeme
good
enough
to
serue
their
turnes
.
Thus
then
they
haue
not
only
made
Mary
Mediator
to
Christ
,
which
is
common
in
their
Religion
,
but
(
which
was
scarce
euer
heard
of
before
)
they
make
Christ
their
mediator
to
her
,
her
to
him
for
his
bloud
,
but
first
him
to
her
for
her
milke
:
Now
to
leaue
this
point
,
obserue
(
in
one
word
)
how
in
these
two
messages
of
mediation
,
heere
is
no
difference
,
but
she
that
is
a
creature
and
saued
by
her
sonne
,
is
made
to
speake
to
him
in
the
same
tearmes
as
he
to
her
,
and
with
no
other
words
or
signes
of
reuerence
:
and
her
sonne
and
sauiour
,
yea
God
himselfe
made
to
speake
to
her
with
the
same
reuerence
as
she
doth
to
him
:
as
though
there
were
no
difference
betwixt
him
and
her
,
and
as
though
he
being
God
and
her
sauiour
,
was
as
much
beholding
to
her
for
her
milke
,
as
shee
being
a
creature
is
to
him
for
his
bloud
:
Loe
what
popish
deuotion
is
heere
?
now
if
they
be
ashamed
of
this
,
then
why
are
they
not
ashamed
of
the
other
?
But
they
are
farre
from
that
,
for
where
are
the
intreatings
,
the
cryes
,
the
humble
requests
and
submissiue
beseechings
to
him
for
his
bloud
?
heere
be
none
such
:
but
contrariwise
as
though
there
were
no
difference
in
the
world
,
betwixt
either
the
persons
intreating
,
which
are
Christ
and
Mary
,
or
the
things
desired
which
be
his
bloud
and
her
milke
,
he
saith
to
Christ
.
Say
to
thy
mother
see
my
brothers
thirst
,
Mother
your
milke
will
helpe
him
at
the
first
.
And
to
her
he
saith
:
Say
to
thy
sonne
behold
thy
brothers
bands
,
Sweete
Sonne
thou
hast
his
ransome
in
thy
hands
.
Thus
Popery
makes
of
Christ
and
Mary
,
one
no
greater
a
person
then
the
other
,
&
of
his
bloud
and
her
milk
,
one
no
greater
a
matter
then
the
other
:
Christ
with
no
more
reuerence
to
bee
implored
then
Mary
,
his
bloud
with
no
more
vehemency
to
bee
desired
,
with
no
more
difficulty
to
be
obtained
then
her
milke
:
If
this
doctrine
may
be
defended
vnder
pretence
of
deuotion
,
then
will
not
there
want
a
colour
for
any
blasphemy
:
But
the
Iesuit
goeth
forward
and
saith
to
Christ
.
Ergo
redemptorem
monstra
,
&c.
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
.
It
may
be
doubted
in
whose
name
he
speaketh
these
words
,
whether
in
his
owne
,
to
both
Christ
and
his
mother
,
Christs
name
to
his
mother
,
and
in
hers
to
him
:
if
in
the
first
,
they
containe
blasphemy
,
if
in
the
second
absurdity
:
for
if
he
suppose
the
virgin
Mary
saith
thus
to
Christ
.
Shew
thy
redeeming
power
to
soules
opprest
,
Thou
sonne
if
that
thy
bloud
excell
the
rest
.
It
is
fouly
absurd
to
imagine
that
she
being
so
dignified
as
she
is
(
yea
rather
as
they
hold
almost
deified
)
should
make
an
if
,
or
a
question
whether
Christs
bloud
excell
the
rest
or
no
:
and
much
more
absurd
is
it
to
make
Christ
seeme
to
be
ignorant
of
of
his
mothers
power
and
state
how
great
it
is
:
be
it
more
or
lesse
.
But
if
so
be
he
speak
these
words
himselfe
to
them
both
,
then
behold
the
hainous
iniury
done
to
the
precious
bloud
of
the
mediator
.
Concerning
which
this
wicked
papist
makes
as
much
&
equall
doubt
,
whether
it
excell
the
bloud
of
other
creatures
,
as
he
doth
:
whether
the
milke
of
the
Virgin
Mary
excel
the
milke
of
all
other
women
:
let
all
christian
men
shrinke
and
tremble
at
so
great
a
blasphemy
,
for
all
the
learned
Papists
in
the
world
may
be
chalenged
to
proue
(
if
they
can
)
out
of
Gods
word
and
the
grounds
of
religion
,
that
she
was
any
more
than
another
holy
woman
,
(
sauing
this
prerogatiue
,
that
she
was
his
mother
according
to
the
flesh
)
or
any
more
then
a
Saint
of
God
sanctified
by
the
spirit
,
and
saued
by
the
bloud
of
Iesus
Christ
,
whose
mother
shee
was
in
regard
of
his
flesh
:
or
that
her
milke
had
any
vertue
in
the
world
,
but
to
nourish
the
body
as
doth
the
milke
of
other
women
,
their
children
:
for
was
not
hee
a
man
like
vnto
vs
in
all
things
(
sin
excepted
)
and
if
Christ
take
it
no
preiudice
to
himselfe
,
to
be
like
vnto
men
,
shall
it
be
a
wrong
to
her
to
be
like
to
other
women
?
Nay
we
dare
goe
further
and
aske
them
,
if
God
haue
vouchsafed
once
in
the
whole
new
Testament
so
much
as
to
name
the
milke
of
the
Virgin
Mary
?
whereas
almost
in
euery
Chapter
hee
extolleth
the
bloud
of
Christ
,
and
is
euer
magnifying
the
vertue
,
merits
,
and
efficacy
of
the
same
:
if
this
bee
so
,
then
what
shall
we
say
to
that
Religion
and
to
those
men
,
who
make
it
as
questionable
,
whether
Christ
Iesus
his
bloud
excell
the
bloud
of
other
men
,
as
whether
the
Virgin
Maries
milke
exceede
the
milke
of
other
women
?
is
this
Romish
religion
?
is
this
popish
diuinity
?
then
see
what
followeth
:
But
it
cannot
be
proued
either
to
reason
or
to
faith
that
her
milke
excelleth
other
womens
:
in
any
spirituall
or
corporall
vertue
or
operation
:
therefore
it
is
not
to
be
prou●ed
that
Christs
bloud
is
more
precious
then
other
mens
:
See
here
my
deare
countrymen
,
how
you
are
mis-led
,
see
what
doctrine
you
are
fed
withall
by
your
teachers
!
open
your
eyes
and
bee
no
longer
deceiued
;
offer
not
this
iniury
to
him
that
gaue
his
life
for
you
,
to
make
this
vnequall
comparison
:
if
they
will
not
teach
you
holy
and
sound
diuinity
,
then
hate
them
,
and
learne
from
vs
,
or
rather
with
vs
,
from
the
holy
scriptures
,
that
his
bloud
is
the
price
of
our
redemption
:
but
as
for
her
milke
wee
know
no
such
thing
,
since
shee
liued
on
earth
:
acknowledge
with
vs
that
it
is
a
fundamentall
ground
of
Christian
faith
that
his
bloud
is
more
worth
then
ten
worlds
:
but
that
her
milke
is
now
of
any
vallue
,
can
nether
bee
perswaded
to
reason
nor
beleeued
by
saith
:
and
yet
dare
this
malignant
sinagoue
make
that
as
likely
as
probable
,
as
certaine
as
the
other
:
If
enemies
of
Religion
take
hold
heere
,
and
say
,
that
therefore
the
ground
,
of
our
Christianity
are
vncertaine
,
and
so
blaspheme
the
blessed
bloud
of
our
Sauiour
,
we
can
say
no
more
but
our
Church
is
innocent
,
our
hearts
are
free
,
our
hands
are
cleere
of
it
:
woe
be
to
them
by
whom
the
offence
commeth
.
But
now
let
us
see
how
the
Iesuite
concludes
,
and
whether
his
end
be
any
beter
then
his
beginnning
.
O
quando
lactabor
ab
vbere
,
vulnere
pascar
!
delitijs
que
fruar
,
mamma
,
latus
que
tuis
!
Parce
Deus
:
magno
si
te
clamore
fatigem
:
non
potis
imperio
,
non
poti
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
:
maduerent
vndi
que
panni
natia
vulneribus
,
Matris
ab
vberibus
.
That
is
:
Ah
when
shall
I
with
these
be
satisfied
,
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
,
Better
am
I
then
nayles
,
yet
did
astreame
of
thy
deare
bloud
wash
both
the
Launce
and
them
:
More
worthy
I
then
clouts
,
yet
them
a
floud
moystned
of
Mothers
milke
and
of
Sonnes
bloud
.
Now
comes
he
to
his
conclusion
,
but
alas
his
iniquity
is
as
much
at
the
last
as
at
the
first
:
for
still
hee
persists
in
his
impiety
,
without
repentance
,
without
remorce
,
without
sorrow
or
sence
of
the
euill
hee
hath
done
,
for
still
he
sings
his
old
song
:
O
when
shall
I
suck
the
milke
of
these
brests
,
when
shall
I
drinke
the
bloud
of
these
wounds
.
His
soule
thirsteth
,
but
for
what
?
for
milke
and
for
bloud
:
but
first
for
milke
and
then
for
bloud
:
If
this
be
tollerable
diuinity
,
nay
if
this
bee
holy
deuotion
,
then
what
did
our
blessed
Sauiour
meane
to
cry
out
to
all
weary
and
thirsty
soules
,
If
any
man
thirst
let
him
come
vnto
me
and
drinke
:
I
wish
the
Iesuits
would
tell
vs
what
they
thinke
,
whether
he
did
well
or
no
,
to
leaue
out
the
Virgin
Mary
:
for
if
this
diuinity
of
theirs
bee
good
,
then
he
ought
to
haue
said
,
If
any
man
thirst
let
him
come
to
my
mother
or
to
me
to
drinke
:
and
surely
if
her
milke
be
thus
equall
in
vallue
,
price
and
merrit
to
his
bloud
,
then
wee
doe
no
longer
maruell
that
they
teach
how
the
Virgin
Mary
did
rise
from
the
dead
,
and
was
assumed
into
heauen
corporally
,
that
as
Christ
rose
&
ascended
to
apply
&
make
good
the
merrit
of
his
death
so
did
she
also
to
make
effectuall
the
merrit
of
her
milk
.
But
then
good
Paul
how
farre
art
thou
to
blame
,
that
esteemest
all
things
in
the
world
dunge
and
drosse
,
and
only
that
thou
mightest
know
the
vertue
of
the
resurrection
!
for
then
it
seemes
,
thou
wilt
giue
little
●or
nothing
to
know
the
vertue
of
her
assumption
:
But
it
may
bee
thou
art
halfe
an
Heretike
,
and
beleeuest
not
any
such
assumption
:
but
if
thou
couldest
bee
taken
within
the
reach
of
the
holy
inquisition
,
thou
shouldst
pay
well
for
such
thy
hereticall
incredulity
:
If
now
thou
wert
aliue
thy
better
and
more
holy
brethren
the
Iesuites
,
could
reprooue
thee
for
many
indiscreete
passages
,
and
teach
thee
better
diuinity
then
thou
seemest
to
know
,
for
whereas
thou
durst
say
,
thou
esteemedst
to
know
nothing
but
Iesus
Christ
and
him
crucified
,
they
can
tell
thee
thou
art
farre
short
in
thy
duty
,
and
but
cold
in
zeale
in
respect
of
them
,
for
they
stand
in
doubt
whether
to
esteeme
now
the
bloud
of
his
wounds
,
or
the
milke
of
her
Paps
:
and
whereas
thou
wilt
giue
all
to
know
the
vertue
of
his
resurrection
,
they
can
but
wonder
at
thy
ignorance
,
who
carest
not
to
know
the
vertue
of
her
resurrection
&
ascention
also
:
Be
thou
content
to
know
the
one
,
they
for
their
parts
will
know
both
:
and
if
thou
be
so
precise
for
thy
Master
,
that
thou
canst
not
be
content
to
say
,
that
he
purgeth
our
sins
,
but
must
exclude
all
other
,
and
say
,
that
he
by
himselfe
purgeth
our
sins
:
know
thou
that
they
dare
be
so
bold
as
to
put
out
that
word
by
himselfe
out
of
the
text
:
and
when
they
reade
bloud
,
bloud
,
insomuch
as
twenty
times
at
least
thou
art
still
vpon
bloud
as
though
there
were
no
saluation
but
by
bloud
,
and
as
though
blessed
Maries
milke
had
no
merit
at
all
.
It
seemes
that
as
thou
wert
a
persecutor
,
and
delighted
in
bloud
afore
thy
conuersion
,
so
thou
beares
still
a
bloudy
mind
:
but
now
behold
these
meeke
,
&
milde
and
mercifull
men
(
the
Iesuits
)
a
generation
that
loues
no
cruelty
,
nor
seekes
to
shed
no
bloud
(
as
most
nations
If
they
would
vtter
what
their
prophane
harts
think
,
or
discouer
openly
what
they
mutter
amongst
themselues
,
we
should
here
them
publish
euen
such
diuinity
as
this
is
:
(
a
taste
whereof
,
besides
the
present
poems
,
you
shall
read
anon
.
)
But
now
for
his
conclusion
,
this
blaspheming
Iesuite
dare
proceede
and
turne
his
speech
to
God
and
not
fearing
the
commaundement
that
forbids
him
to
take
Gods
Name
in
vaine
,
vnder
paine
of
standing
guilty
,
at
the
barre
of
Gods
iustice
,
hee
dare
offer
to
abuse
the
name
of
God
,
with
such
a
prayer
as
this
.
O
Lord
thou
must
pardon
mee
though
I
cry
aloud
,
for
it
is
not
bloud
will
serue
my
soule
,
I
long
for
milke
,
and
am
so
a
thirst
,
that
I
may
not
keepe
silence
:
and
why
Lord
shouldest
thou
so
long
keepe
me
a
Pe●ioner
in
this
case
?
I
am
better
then
the
nayles
,
yet
they
had
bloud
inough
:
I
am
not
so
vile
as
clouts
,
yet
they
wanted
neither
milke
nor
bloud
.
What
kind
of
men
are
these
Iesuits
,
or
what
a
God
is
their
God
,
to
whom
they
dare
present
such
a
prayer
as
this
?
surely
they
thinke
as
basely
of
him
as
they
doe
highly
of
themselues
,
or
else
they
neuer
durst
thus
insult
ouer
him
,
&
thus
abuse
him
,
as
after
he
hath
told
them
plainely
,
that
his
bloud
is
drinke
indeed
,
and
commanded
them
that
are
a
thirst
to
come
and
drinke
of
that
well
of
water
of
life
,
to
come
and
tell
him
to
his
face
that
their
soules
thirst
for
milke
,
&
they
must
haue
it
?
belike
these
crawling
frogs
thinke
that
they
haue
such
a
God
as
they
may
leape
and
play
vpon
at
pleasure
:
But
O
thou
that
dwellest
in
heauen
langh
them
to
scorne
,
haue
them
and
their
wickednesse
in
derision
:
and
either
worke
them
to
repentance
and
visible
conuersion
,
or
bring
them
to
vengeance
and
iust
confusion
.
The
Iesuite
concludes
with
a
comparison
of
himselfe
to
body
,
and
the
cloaths
that
toucht
him
in
his
infancy
and
death
:
&
indeed
the
first
comparison
is
not
much
vnequall
,
for
the
Iesuits
are
most
like
to
nayles
&
launces
in
Christs
body
;
for
seeing
the
holy
Ghost
tells
vs
that
wicked
men
by
their
sinnes
did
and
doe
pierce
Christ
:
then
the
Iesuites
who
by
their
Atheismes
,
cruelties
,
periuries
,
equiuocations
,
treasons
and
manifold
impieties
,
haue
beene
sharper
nayles
and
launces
in
Christs
body
,
and
greater
dishonorers
of
his
Religion
,
then
any
other
sort
of
men
(
if
the
voyce
of
all
Christendome
,
&
the
testimony
of
their
owne
brethren
be
true
)
them
the
Iesuits
I
say
are
not
vnfitly
resembled
to
nayles
&
launces
:
and
indeed
they
are
thornes
in
the
eyes
,
and
pricks
in
the
side
of
all
princes
and
states
where
they
come
:
lesse
maruell
though
they
be
like
the
nailes
and
speare
in
Christs
body
!
therefore
let
the
Iesuit
please
himselfe
in
this
comparison
,
as
long
as
he
will
,
we
enuy
it
not
.
But
for
the
second
,
that
hee
is
better
then
the
clothes
that
were
about
these
two
blessed
bodies
,
I
say
but
this
:
that
either
the
Iesuits
are
farre
more
holy
then
the
Prophet
Esay
,
or
els
he
farre
more
humble
in
his
owne
eyes
then
they
:
for
he
professeth
in
his
owne
&
the
churches
name
,
that
they
were
no
better
then
the
filthiest
clout
that
euer
was
,
euen
a
menstruous
cloth
,
But
saith
the
Iesuit
,
I
am
better
then
the
best
cloth
that
euer
was
:
for
though
wee
hold
that
God
hath
giuen
lasting
vertue
to
his
Word
and
Sacraments
but
none
that
we
know
to
rags
,
or
clouts
:
yet
we
acknowledge
that
as
farre
as
clothes
may
one
excell
mother
those
that
touched
the
bodies
of
our
Loid
and
his
mother
,
are
the
most
precious
,
and
if
we
could
be
sure
wee
had
them
,
we
would
esteeme
them
aboue
cloth
of
gold
:
we
therefore
wonder
how
a
man
comming
before
the
Lord
his
God
,
dare
in
his
prayer
make
himselfe
better
then
those
clothes
,
especially
hearing
the
Prophet
cry
before
him
,
O
Lord
all
our
righteousnesse
is
like
a
menstruous
clout
.
If
our
best
be
so
filthy
,
what
is
our
nature
,
what
is
our
sin
?
if
he
answer
that
this
is
but
a
cauill
,
for
he
meanes
that
he
being
a
man
he
is
therefore
capable
of
grace
and
saluation
,
which
the
cloathes
are
not
,
I
thinke
so
also
:
But
why
then
doth
hee
enuy
that
milke
and
bloud
should
touch
them
?
If
he
meane
the
materiall
and
reall
milke
and
bloud
that
were
in
the
bodies
of
Christ
and
his
mother
,
then
he
is
more
then
mad
,
to
enuy
the
nayles
,
the
launce
,
the
clouts
,
for
that
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
bloud
,
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
Icluirs
too
much
superstition
.
But
if
he
meane
the
vertue
,
merit
and
efficacy
of
the
bloud
and
milke
,
then
let
him
answere
vs
two
short
questions
.
First
,
what
spirituall
vertue
and
power
had
that
milke
,
what
did
it
worke
in
our
saluation
,
(
more
then
the
milke
of
another
woman
could
)
what
did
it
merrit
for
vs
?
what
the
bloud
did
we
know
and
most
willingly
do
acknowledge
:
but
what
the
milk
did
or
can
do
,
if
the
Iesuites
can
tell
and
teach
vs
,
wee
will
not
refuse
to
learne
:
But
supposing
that
it
had
as
much
vertue
as
the
bloud
(
as
the
Iesuite
affirmes
,
but
farre
be
it
from
vs
once
so
to
thinke
)
then
secondly
wee
aske
him
whether
he
thinke
the
Nayles
,
Launce
,
and
Clouts
,
were
partakers
of
the
vertue
and
merrit
of
that
bloud
,
if
he
do
,
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
Clouts
,
and
yet
they
had
Bloud
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
therefore
may
not
preindice
the
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
,
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
Virgini●
Maria
●
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
●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
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
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
he●
Iudgement
is
come
vp
to
Heauen
and
lifted
vp
to
the
Clouds
.
FINIS
.