THis Second Tome being brought forth to the Worlds View before the First, I repute it not only convenient, but ne­cessary, by way of Introduction to the Chronological and Historical part thereof, to present you with a Brief Ac­count of these 4. particulars.

First, What Soveraign Ecclesiastical Jurisdiction it is, that our Christian Kings and Monarchs, as Gods Vi­cars, have claimed, exercised over all Prelates, Spiritual or other persons, causes within their Kingdomes and Do­minions by an antient undoubted Right in all ages, from their first Conversion to Christianity, as Supream Heads or Governors of them next under God, upon all emergent Occasions, unlesse when forcibly or fraudulently inter­rupted therein by Popes and Popish Prelates: and in what particular branches it prin­cipally consists.

Secondly, What pretended claimes, the Popes or Bishops of Rome of later ages have made, and still make to the Supream, Ʋniversal Ecclesiastical, and likewise to the Soveraign, absolute Temporal Jurisdiction or Monarchy over all Patriarchs, Bishops, Clergymen, Emperors, Kings, Princes, Nobles, Laicks, Churches, Empires, Kingdoms, Nations throughout the World, whether Christian or Pagan; and particularly over our Kings, kingdomes, Istes of Great Britain and Ireland.

Thirdly, By what fictitious Titles, Deeds or Conveyances, they derive and ap­propriate this Ʋniversal Ecclesiastical and Temporal Monarchy, wholly and solely to themselves and their successors in the See of Rome.

Fourthly, That the very Practises, Resolutions, and established Doctrines of their own Popes, Doctors, concerning the Virgin Mary, Christ, and Transubstantion, refute, yea totally subvert this their pretended Title, Right, unto this their Soveraign Universal Monarchy.

For the first of these: The Soveraign Ecclesiastical Jurisdiction claimed, exerci­sed by our Kings, Monarchs, as Gods Vicats, over all Prelates, Persons, Causes within their Kingdoms, and Dominions in all ages, from their first conversion to Christianity, as Supream Heads or Governors of them next under God, upon all emer­gent occasions▪ is See Bishop Jewels Defence of the Apology of the Church of England, part 1. ch. 2▪ divis. 3. part 6▪ ch. 11. 12, 13, 14, 15, 16. Queen Eliza­beths Injun­ctions, Articles of Religion, An. 1562. Artic. 36. confirmed by the Stature of 13 Eliz. ch. 12. Articles of Ireland, n. 57, 58. B [...] Ushers Speech in the Castle-Chamber at Dublin, 22 Nov. An. 1628. Concerning the Oath of Supremacy, Lond. 1634. not (as our Romish Antagonists would perswade their seduced Pro­selytes) an actual absolute authority to Administer the Word, Sacraments of Baptism & the Lords Supper, or confer holy Orders by their own actual imposition of hands, or exer­cise the Priests or Bishops peculiar ministerial Offices; nor yet by their Laws, Edicts, or Royal commands to abrogate, repeal, contradict, or dispense with any divine Lawes, Precepts, Ordinances, Institutions, Duties, enjoyned or prescribed by GOD himself to [Page 2] his Church or Christians in the Old or New Testament; nor to set up or counte­nance any Idolatry, Heresie, Sect, False Doctrine, Worship, Superstition, Innovation, Corruption, Vice repugnant to the Word of God; which all true Christian Monarchs, Kings, how great soever, have utterly disclaimed: but it See Bishop Jewel & Bishop Usher in (a) Sir Roger Twisden his Historical Vin­dication of the Church of England, chap. 5. A learned pithy Treatise to this purpose. principally consists in these ensuing branches, which will best define and explain it.

First, in a Soveraign power by their Lawes, Edicts to command, enjoyn all Ec­clesiastical and other persons whatsoever within their Dominions, to serve, worship, professe, fear, love, obey the only true God: to believe, embrace the Holy Scrip­tures, and Articles of Faith revealed in them; to observe, keep, use all Gods moral Commandements, Evangelical Precepts, Sacraments, Institutions; perform all reli­gious publike and private duties prescribed to them in their respective places, cal­lings, as Christians, relating unto God, as well as to men; and to punish all such by themselves or their subordinate Ecclesiastical or Civil Magistrates, who shall ob­stinately, willfully or supinely offend in any of the premises, with Ecclesiastical or Civil censures, according to the quality of their persons and offences.

2ly. To prohibit, suppresse, and extirpate to their power all Atheism, Blasphe­my, Heresie, Idolatry, Paganism, Irreligion, False worships, Religions, Errors, Su­perstitions, Sects, Schisms, Prophanations, Crimes, tending to Gods dishonor, the prejudice or scandal of the true Religion, the endangering of their Subjects souls, or disturbance of the Churches as well as Kingdoms publick peace, by Laws, Edicts, and suitable punishments inflicted on all who are guilty of such offences, as opor­tunity shall require.

3ly. To protect, maintain, countenance, encourage the Churches, Ministers, and people of God committed to their care in the faithfull publick and private discharge of their Christian duties both towards God and man.

4ly. To provide a competent number and succession of pious, holy, learned, painfull, able Bishops, Ministers, Pastors, diligently to preach, teach Gods Word, catechize, instruct both by Doctrin and Conversation; pray with, for, administer the Sacraments duely, and perform all other Episcopal, ministerial offices to them, and all their Subjects throughout their Realms; To provide competent maintenance for them: to enjoyn them diligently, faithfully to discharge their pastoral duties; avoid all scandals, offences, exorbitances in Doctrine, Life: And to rebuke, correct, remove, deprive them for negligence, Heresie, Scisme, Simony, Scandalous Crimes, and other offences in, or against their sacred places and Functions.

5ly. To prescribe, institute publike standing Sacred dayes, Festivals, Fasts for Gods ordinary publike worship; and Church-meetings, extraordinary Festivals, Fasts, Humiliations upon extraordinary emergent Occasions, (as Mercies, Victories, Dangers, Wars, Pestilences or other Judgements) and see them religiously observed.

6ly. To erect new Churches, Chappels, Parishes, Bishopricks, Archbishopricks, Col­leges, Houses of Religion; divide, unite, or dissolve old; to translate Bishops Sees from one City to another; yea Abbies, Priories into Bishopricks, & Bishopricks into▪ Arch­bishopricks; To endow them with what Ecclesiastical Priviledges, Franchises, Ju­risdictions, Exemptions they please: to limit the bounds of their Diocesses, Provin­ces; exempt what peculiars, Churches, Free Chappels, Religious Houses, Societies they think meet from their Archiepiscopal or Episcopal Visitations, Jurisdictions, Censures; To settle their respective precedencies in all publike Councils, Solemni­ties, and determin all Controversies concerning the same.

7ly. To elect, nominate, approve, confirm; (yea antiently to invest per Annulum & Baculum) all Archbishops, Bishops, Abbots, Priors, and present to all Ecclesiastical Dignities, Offices, Benefices any ways belonging to their Crowns by patronage, lapse, or other prerogative, upon vacancies by death, translation, Simony, resignation or deprivation. To grant Charters, Licenses to Deans, Chapters, Covents or other persons to elect Bishops, Abbots, &c. yet so as to approve, or disapprove their Electi­ons, when made and tendred to them for their approbation, upon just exceptions; To alter the manner of such elections for special reasons: To command Archbishops, Bishops, & other Officers by their Writs to ordain, consecrate, install, admit, institute, induct them when elected, approved, or Clerks presented by them, at such convenient times, places as they shall prescribe; and to punish them for their contempts or neg­lects therein: To remove, translate Archbishops, Bishops, Abbots, Priors, Priests, and other Religious Persons; yea transfer their Temporalties, Revenues, Glebes, [Page 3] Tithes, Reliques at their royal pleasures, from one Archbishoprick, Bishoprick, Ab­bey, Priory, Benefice, Order, Church to another, upon just or necessary reasons of piety, or state polity for the publike good.

8ly. To seise, sequester, and enjoy to their own proper uses, the Temporalties, re­venues of all Archbishopricks, Bishopricks, and other Ecclesiastical dignities, during their Vacancies, with all incident profits any wayes belonging thereunto, till they in their piety, justice or prudence shall deem convenient to fill them with successors.

9ly. To seise, sequester, confiscate the temporalties, real, personal estates; and indict, arraign, imprison, out-law, judge, condemn, banish, execute the persons of all Archbishops, Bishops, Abbots, Priests, or other Ecclesiastical orders, for their Contempts, Treasons, Rebellions, Conspiracies, Seditions, Murders, Felonies, or other civil Crimes against their Crowns and dignities, even in their temporal Courts, in as ample manner as any of their Lay-Subjects, notwithstanding Papal exemptions.

10ly, To demand and receive for the publike defence of the Church, Realm, and safety of their Government, persons, both Dismes, Aydes, Subsidies, Firstfruits, and Oathes of Homage, Fealty, Allegiance and Supremacy, from all their Prelates, Clergy; as well as from their Nobility or Commonalty.

11ly. To summon National, Provincial, Parliamentary Councils or Synods, at such times and places as they shall deem convenient, upon all just occasions; to com­pile out of the Scriptures, and publish formes of Creeds, Confessions of Faith, Arti­cles of Religion, Liturgies, Laws, Canons, for the suppression or reformation of Atheism, Blasphemy, Heresies, Schismes, False Doctrines▪ Corruptions, neglects in matters of Religion, Doctrine, Divine Worship, Sacraments, Ceremonies, or circum­stances belonging to them; or concerning the manners, lives, good government, or­dering, disposing of all Ecclesiastical persons, Fabricks, Glebes, Tithes, revenues, or other Church-affairs whatsoever, and reforming of any abuses in them. To preside in their proper persons, or by such as they shall appoint, in all such Councils▪ Synods; to direct all their proceedings; to alter, reject, approve, or ratifie by their Edicts all or any of their Confessions, Articles, Laws, Canons, Votes, Decisions, Sentences, as they shall see just cause, when presented to them for their approbations: And to remove, prorogue, or adjourn such Councils, Synods, & dissolve them at their royal pleasures.

12ly. To receive, hear and determine, by themselves, their Assistants or Delegates, all final Appeals from, or Complaints against the irregular Proceedings, or unjust Sentences of any Ecclesiastical Councils, Synods, Archbishops, Bishops, Courts, or Jurisdictions whatsoever; (who have no more, nor other Ecclesiastical Jurisdiction nor conusance of any causes whatsoever, commonly stiled See 37 H. 8. c. 17. 1 E 6. ch. 2. Sir John Davis his Irish Reports, p. 96, 97, 98. Spiritual or Ecclesiastical, but what they by their Lawes, Charters, Concessions under their Great Seals have conferred on them; and what they derive by, from, under them, and execute in their rights, steads, names, by their authority.) To prohibit, restrain, redresse by their Prohibitions and other Writs from time to time (wherewith our Records abound) all such illegal Ʋsurpations, Encroachments of Jurisdiction upon their Royal Prerogatives, Temporal Courts, Jurisdictions, Lawes, or the Properties, Rights, Liberties, Conscien­ces of their Subjects, by Ecclesiastical Constitutions, Canons, Visitations, Courts, Inqui­sitions, Oathes, Vexations, Interdicts, Excommunications, Sequestrations, Extorsions, Pro­curations, or any other Extravagances.

13ly. To prohibit any Ecclesiastical Prelates, Persons, to resort to General Coun­cils beyond the Seas, unless specially licensed, elected, sent, or permitted by them; or assemble in any Synods or Convocations within their Realms, without their sum­mons; or to debate, conclude any thing in them to the derogation or prejudice of their Crowns or Kingdoms; or See the Sta­tutes and Cu­stomes of Cla­rendon, Tome 1. Book 2. ch. 12. p. 611, 612, to 616. Tome 2. Book 4. ch. 2. p. 799. excommunicate any of their Barons, Officers, Tenants in Capite, or any persons inhabiting within their Cities, Burroughs, Castles, Manors, an­tient Demesnes, without their precedent privity and license, if within the Realm; or li­cense of their Lieutenants, Chief Justice, or the Chief Officers of such Cities, Boroughs, Castles, Manors, or Demesnes: And command them when they or other Subjects are unjustly or illegally excommunicated, to absolve, and release them too, if impri­soned upon a Capias Excommunicatum, 26 H. 8. c 3. 28 H. 8. c. 10. 31 H. 8. c. 1 [...]. 36 H. 8. c. 17. 1 Edw. 6. c. 2. 1 Eliz. c. 1. 8 Eliz. c. 1. without any Oath at all, or pledges ad r [...]ma­nendum, upon caution or pledges given, only to stand to the judgement of the Church.

14ly. To appoint Vicegerents general, or other Commissioners of their natural born Subjects, by their Letters Patents under the Great Seal, to visit the Ecclesia­stical State, persons, and punish, correct, order and redresse by Ecclesiastical Cen­sures [Page 4] in their rights and by their authority all Heresies, errors, crimes, offences, contempts whatsoever, punishable by the Ecclesiastical or Spiritual Lawes of their Realms.

15ly. To nominate and appoint what Archbishop or Bishop should annoint, crown, or re-crown Them or their Queens, Sons; and at what times, places; notwith­standing any pretences of custom, or prescription to the contrary.

16ly. To license Archbishops, Bishops, Clergy-men to make Wills, devise goods, Legacies; or to hold other Ecclesiastical promotions, benefices, (by way of Com­menda) with their Bishopricks; and exempt Clerks employed in their special service from residing on their benefices during such imployments and their royal pleasures; without Episcopal coertion or censure for Non-residence [...]: To deraign or enable Monkes, Nuns, and other religious persons, to purchase lands, or take farms, or sue, elect, marry, upon special occasions.

17ly. To prohibit the alienation of Lands from, by, or in mortmain, unto any Ecclesiastical or religious persons, houses; or the appropriation of any benefices to them, without their special License; or the ordination of the sonnes of Villains by Ordinaries to be Priests, Deacons; or the admission of them, or any Infants to be Monks or Nunnes, by Abbots, Priors, Abbesses, without their Lords or Parents previous assents.

18ly. To admit, install, induct Clerks into Prebendaries and other Benefices, and collect Subsidies granted by the Clergy, by Lay hands, or other persons parti­cularly authorized by their Patents for that purpose, when Ordinaries, Archdeacons, Prebends, or other Ecclesiastical Officers neglect, or refuse to do their duties therein.

19ly. To denounce Anathemaes, Execrations, and Excommunications by their own royal Charters, as likewise with and by their Bishops, against all infringers or violators of their Charters, and the Donations, Priviledges, granted in or by them to Monasteries, religious Houses, or to the generality of their Subjects, by the Great Charters of the Liberties of England, and the Forest, and by other publike or private Charters; And to command their Bishops to excommunicate all such as should take up arms against, or deprive them of their just Rights.

20ly. To prohibit all their Archbishops, Bishops, Clergy, Subjects to own, ac­knowledge, or receive any person for Pope, (especially in cases of Schismes and pluralities of elected Popes) but such as themselves should first receive, admit, and proclaim to be a lawful Pope, upon due examination of the legality of their Ele­ctors, claims in Councils or Synods specially summoned by them for that purpose. To disown them, their Papal authority, Legates, Bulls, when and whiles they op­pugned, disowned their just Regal Jurisdictions, Rights, Lawes, or requests: and To set up new Popes in opposition against them upon just occasions.

21ly. To prohibit all Appeals to Popes or the Court of Rome: All resort of any of their Archbishops, Bishops, Abbots, Priors, or other Ecclesiastical persons to the Popes presence, Court of Rome, Councils upon summons or otherwise, without their special license first obtained, under pain of High Treason, banishment, confiscation of their estates, and other penalties: nor yet during Papal schismes or vacancies of Popes, to seek for any confirmations, Dispensations, or Faculties from Rome, but only from their own Metropolitans.

22ly. To permit no Popes Legate à latere, Nuncio, or Agent to come into their Dominions, unlesse by their special previous request, or license; nor yet to enter, land in, nor passe through their Realms to Scotland, Ireland, or other places, without first taking a special Oath, or giving caution, to bring, receive, act or do nothing in their going, staying, or returning, to the Kings or kingdoms prejudice, nor a­gainst the rights or prerogatives of the Crown.

23ly. To prohibit any Bulls, Letters, Messengers, to be sent out of, to, or brought from Popes, or the Court, Agents of Rome, into their Realms or Domi­nions, (especially in times of jealousie, discord or variance between our Kings and Popes, Bishops) under pain of imprisonment and other mulcts; and command all Officers of the Cinque-ports and other Havens, diligently to search after and seise such Bulls, Letters, and the importers or exporters of them, with care and diligence.

24ly. To prohibit their Papal Laws, Canons, Decretals to be read, used, taught, professed or executed in their Realms, and order their books to be torn, burnt; [Page 5] the professors of their Canon Lawes to be silenced, as inconsistent with, repugnant to the Lawes, Customes, Peace, Profit of the Realm; the Rights, Prerogatives of their Crowns; and oppressive, vexatious to their Subjects. To order all Canons made by their own Bishops, Convocations, without or against their Royal assents and their Nobles in Parliament, or in derogation of their Lawes, Crowns, Rights, or Sub­jects Liberties, to be nulled, revoked, suppressed.

25ly. To prohibit under paines of Praemunire, and other severe punishments, all Papal Provisions, or Donations of Bishopricks, Ecclesiastical Livings, Dignities or Preferments; All Collections of Annates, Firstfruits, Peter-pence, Croysadoes, Pro­curations, Dismes, Tenths, and other Extortions by Popes and their Agents; To banish their Legates, Nuncioes, Italian or other Merchants, Usurers, Brokers, and other instruments of Rapine, Oppression, Extortion; with their forreign beneficed Clergymen, (who devoured, transported the wealth, disclosed the secrets of their Realms, but starved the souls of their Subjects,) out of their Dominions; Yea Popes themselves, with their whole Papal usurped Jurisdiction, Errors, Superstitions, Innovations, repugnant to Christs institutions, and the sacred Scriptures.

In these respective Heads, and some other particulars of lesse moment, which may be reduced under them, the Soveraign antient Ecclesiastical Jurisdiction claimed and exercised by our Kings from time to time, doth principally consist, as our Histories and Records attest beyond contradiction. Which (though sometimes hindred, inter­rupted by the unchristian Interdicts, Excommunications, and antimonarchical Pra­ctises of insolent Tyrannical Domineering Popes; seconded with the execrable Treasons, Conspiracies, Rebellions of their own Prelates, Subjects, or forreign po­tent Enemies excited by and confederating with these Roman Pontifs) they still clai­med and retrived at last.

For the 2 ^d. The Popes of Rome, (as St. Peters pretended Successors in his wooden II. Chair reserved at Rome (for which Pope Ribadeniera Les Fleurs des Vies Saincts, Part 1. p. 150. De la Chaire de Saincte Pi­erre a Rome. Paul the 4th. Anno 1557. instituted an Annual solemn Festival to be celebrated by all the Catholick Church, on Jan. 18. and to which the Popes pretended Supremacy and Infallibility are annexed) and as Christs Ʋniversal Vicars, Successors, in his Regal and Sacerdotal Soveraign Power over all powers, creatures, both in heaven, earth, and under the earth;) do challenge to themselves, a General Soveraign Monarchical Jurisdiction, as well in Temporal, as Spiritual and Ecclesiastical things, over all Churches, Empires, Kingdoms, Nations, Bishops, Clergymen of what degree soever, and all Emperors, Kings, Princes, Potentates, Per­sons throughout the World, as well Pagan as Christian; not only to feed and instruct them, as their Universal Pastors, but likewise to root out, pull, or throw down, destroy, plant, build up, remove, depose, rule, correct them with Ecclesiastical and Temporal cen­sures, See Dr. Mar­ta Pars 1. c. 17. n. 15 c. 23. nu. 1. 7. c. 24. n. 1. 9. 28. c. 42. n. 1. 17, 19, 23▪ and to dispose of, transferr, their Dominions, Crowns, Scepters, Bishopricks, Be­nefices, as they shall seem meet, and give them to whomsoever they please; yea their u­surped power is so absolute, that to use their own words, instances in some, not all particulars; Dr. Marta De Jurisdictio­ne, pars 1. c. 24. n. 40, 41. pars 4. Cas. 79. n 33, 36. cas. 93 n. 3. 14 Pars 2. c. 37. n. 2. 5 Papa de plenitudine potestatis, potest declarare, limitare, et dispensare, contra Ius divinum, et contra Apostolum; Potest tol [...]ere jus positivum sine causa. Marta, Pars 2. c. 43. n. 61. pars 3. c. 17. n. 4, 5. Pars 4. Cas. 195. n. 14. 25. Cas. 74. n. 1, 6, 7, Est super omnia Concilia, quae interpretatur, tollit, corrigit et alterat. Potest omnes res Ecclesiae alienare, etiam si jurasset non alienate, quia sibi non potest imponere legem etiam jure­jurando. Potest ultimas voluntates moriemium alterare et commutare, and that sine causa, (against Gods and all other mens resolutions, Gal. 3. 15.) In brief, Marta, Pars 4. Cas. 56. n. 1 [...] Pars 1. c. 15. n. 14. c. 18. [...] ▪ 34. c. 19. n. 6. c. 9. n. 9, 5. Papa est Iudex Ordinarius omnium hominum totius mundi, et potest citate et judicare quemlibet ubicunque existentem. Papa omnia potest de plenitudine potestatis quam solus habet, caeterorum Principum nullus; Yea ejus sententiae est standum, etiamsi contradiceret Eccle­siae: For Papa solus potest sententiam definitivam proferre in Episco­pos totius orbis: Yet he alone is so supertranscendently paramount all other persons whatsoever, that Alvarus Pela­gius de Planctu Eccles l. 1 c 14 to 79. Marta Pars 2. c. 37. n. 32, 33, 34. Papa nec de, nec pro ullo crimine deponi, judi­cari, redargui, vel accusari, potest etiamsi esset incorrigibilis, et perse­veret in peccato notorio, vel turbaret statum Vniversalis Ecclesiae, quo­niam superiori caret coram quo posset accusari, et ex quo non potest ab alio judicari, frustra esset denunciatio et admonitio; none being obliged so much as to admonish him privatly for the most notorious scandalous crimes, but only those Grandees qui circa ejus latus sunt, sed reverenter, non per modum cor­rectionis, [Page 6] sed per reverentiam charitatis: Yea, if De Romano Pontifice [...]. 4. c. 15. See Ame­sius Bellarminus Enervacus, l. 3. c. 6, 7. Cardinal Bellarmine may be credited, Si Papa erraret praecipiendo viti [...], et prohibendo virtutes (as some Popes have done) tenetur Ecclesia credere vitia esse bona, et virtutes malas, nisi vellet contra conscientiam peccare, nec de hac re dubitare, sed simpliciter obedire: Or, if he should send innumerable souls to Hell (by illegal Excommunications, or such impious commands, his evil example, or absolute will) yet, nemo potest illi dicere, Domine cur ita facis▪ And this must be be­lieved, Alvarus Pela­gius de Planctu Eccles. l. 1. Art. 37. Marta pars 1. c. 9. n. 4. de necessitate salutis, under pain of Heresie and Damnation.

I shall instance in more considerable branches of the Popes Monarchical Power, insisted on by Dr. Marta and others quoted by him, to wit, Marta, Pars 1. c. 41. n. 1. 19, 20, to 36. Papa potest excom­municare et privare omnes Reges et Principes sua dignitate, et ab­solvere eorum subditos a Sacramento, ne eis fidelitatem observent, recusantes stare capitulationi pacis, of Popes prescribing: et potest Regna, Civitates, vel Castra interdicere, vel auferre uni et dare al­teri, pro bono pacis: et propter pacem publicam, potest remittere om­nia damna et injurias subditorum. Marta Pars 1 c. 9. n. 14. &c. c. 15. n. 12. c. 16. n. 7. c. 17. 6. c. 29. n. 16. Pars 4. cas. 56. n. 3. cas. 198, 199. Appellandum est ad Papam ex transmarinis Ecclesiis, ab Episcopis totius Drbis, a Conciliis, ab Imperatore et Regibus, et ab omnibus potestatibus, et eorum sen­tentia ad Papam: Sed non a sententia Papae ad Imperatorem, vel Concilium est appellandum. Idem Pars 4. cas. 56. n. cas. 59. n. 1, 5, 11. Statutum vel Privilegium a Papa concessum, nullo modo potest prohibere, ne habe atur recursus vel appellatio ad Papam, quia Pontifex Summus est Iudex Drdinari­us omnium hominum totius mundi, et Ecclesia Romana est Refu­gium omnium oppressorum. Sed a Iudicibus Laicis appellatur ad Papam, quando injustitia Imperatoris vel Regis, aut aliorum Prin­cipum non recognoscentium superiorem, est notoria. Non solum ratione pec­cati commissi propter notoriam injustitiam, vel quia ejus causa potest turbari pax uni­versalis; sed etiam ratione propriae temporalis Iurisdictionis quam Sum­mus Pontifex habet in Universo. Yea, Idem Pars 4. Cas. 1, 2, 3, 4, 6, 10 20. Cas. 61 n. 17. & Pars 2. c. 44. Leges Principum Seculari­um etiam ad publicam utilitatem et necessitatem conditae, nullo modo ligant Ecclesiasticos, nisi fuerint a Pontifice confirmatae. Clerici et Ecclesiae, etiam volentes et cum Episcopi auctoritate, non tenen­tur ad onera publica, vel subsidia, vel annona, vel tributa, nisi con­sulto et approbante Romano Pontifice: That the Pope (and Bishop too) may repeal, null all Laws of Emperors, Kings, kingdoms, against the Priviledges, Canons, Con­stitutions of the Church or Clergy; Et quod possit praecipere Laicis, ut cassent hujusmodi statuta de libro Statutorum, alias submittere locum interdicto. Yea Bishops, Clergy mens persons, lands, estates, goods, are so wholly exempt fró any Secular Jurisdiction by the Laws of God (as they stile their Canons) & the Church, that Ibid. Pars 4. cas. 42. Nullus Clericus etiam in flagranti crimine repertus, vel de fuga suspectus, potest ullo modo capi, vel prehendi per Laicus, vel Laicos Principes aut Judices. Yea such is their malice to Christian Emperors, Kings, Princes, and temporal Judges, (to whom they will al­low no Jurisdiction at all in or over Ecclesiastical persons or things) that they resolve, Idena, Pars 4. Cas. 11. n. 13. cas. 10. nu. 6. cas. 64. n. 4, 5, 6. Pars 2. cas. 6. Quod ipse Papa (by all his omni potent boundless Soveraign Papal power, which they attribute to him) non potest concedere alicui Principi Iurisdictionem judicandi in Ecclesiasticos, nec totum ordinem Clericalem, nec cau­sas Clericorum submittere Iurisdictioni Laicorum: because forsooth, Clerici sunt majores Laicis, etiam Principibus, et exempti a Deo de Iurisdictione Imperatoris et Principum, et ad Dei solius judicium reservantur. Item, quia reputantur privati, respectu Iurisdictionis Clericorum, cum nullam in eos exercere possunt. Ergo non possunt Principes urgere consuetudines, vel Privilegia acquirere Iuris­dictionem in Clericos. Propter quam rationem ita decisum est plu­ries in Rota Romana (ut decis. 2. de Consuetudine in antiquioribus; & decis. 10. eodem Tit. in antiquis) ubi consuetudo Anglicana (in the Controversie be­tween [Page 7] King Henry the 2. and Becket Archbishop of Canterbury) quod Rex habe­at Iurisdictionem cognoscendi in Clericos, non valet: Et hanc opinionem te­net Innocentius in c. postulasti de foro compet. Archid. in c. 1. n 2. glossa eodem, tit. l. 6. Richus de Curte, in tract. de consuetudine, sect. 5. nu. 31. Rebu [...]us, super concordat is Franciae, in tit. de protectione concordatorum, col. vers. fin. Tertio infertur, Stephan. Aufrer. in Addit. ad Capit. Thol. dec [...]s. 126. And which is yet farr more, Popes and Popish Canonists assert, Statutum puniens Concubinas Clericorum a Marta Pars 4. Casus 44. (made by Christian Kings or Emperors) non valere: Et, Iudices seculares nullo modo posse animadvertere in Concubinas Clericorum, nisi in subsi­dium, implorati prius pro brachio ab Ecclesiasticis; Quia Concubinae Clericorum, etiam respectu concubinatus sunt de foro Ecclesia­stico, et nullo modo illarum animadversio respectu dicti concubinatus pertinet ad Iudices Laicos: Quia ratione adjuncti, concubinatu patrato per Clericum, Concubina efficitur de foro Ecclesiae, et ad Ecclesiasticum judicem est remittenda: quia Concubinae Clerico­rum dicuntur deorum familia, et idem privilegium habet And by like consequence all Sodomites, Murderers, Traytors, Theeves, Male­factors, if re­ceived into Bi­shops or Prieste families. familia quod Dominus. Nec possunt Principes aut Iudices Laici punire Concubinas Clericorum ob negligentiam Iudicis Ecclesiastici, quia hoc non est jure Canonico dispositum, et regula incurtendae Excommunicationis (which they must incurr by punishing them, even in case of their wilful neglect) est in contrarium. For which Dr. Marta cites Antoninus de Prato, Ʋbertinus de Carreggio, Stephanus Aufrerus, Bossius, Ioannes de Arnono, Alciatus, Menochus, Socinus, Sapia, Andreas S [...]culus, Socinus Iunior, Bartolus, Parisius, Panormitanus, Goffredus, Ferrarius, Beomond (in tractatu de Concubinis) Nota. Riminaldus senior, Riminaldus junior, Follerius, and the Bull of Pope Leo the 10. de publicis Concubinis, resolving, Cognitio istius criminis Clericorum & eorum Concubi­narum pertinet ad solos Ecclesiae Praelatos; Et Pontifex Leo prohibet per haec verba Secularibus, ne se intromittant circa hujusmodi animadversionem; Prae­terea inhibemus omnibus Secularibus viris, etiam si regall praeful­geant dignitate, ne ullum qualecumque inferant impedimentum, quocunque quaesito colore, Praelatis, qui ratione officii sui, adversus subditos suos pro hujusmodi concubinatu, et aliis causis, sibi a jure (Canonico) permissis, procedant; (by punishing them by their Lav Judicatures) Nulla ergo voluntas Christianissimi Regis praesumi potest in ferendo legem, in animadvertendis Clericorum Concubinis, quod cum jure Canonico, tam specialiter per ipsum Pontificem inhibitum fuerat. Statutum itaque, de puniendis Concubinis Clericorum per Iudices seculares nullo modo valere potest, (though convicted thereof, per sententiam, aut confessionem in jure factam, seu per rei evidentiam, quae nulla potest tergiversatione celari) quia est contra libertatem Ec­clesiae. Prima ratio est, quia cum haec cognitio (as well as sornicatio) pertineat ad Ec­clesiam, hoc statutum esset de directo contra Ecclesiae Iurisdictionem, et ita libertatem illius infringeret; it a in terminis hujus Statuti probat Felynus in Ecclesia Sanctae Mariae, n. 102. de Constit. Secunda ratio est valde notabilis Petri de Ancharan in Cons. 196. n. 4. Quia per hoc Statutum detegerentur cri­mina Clericorum, et Their own sins, not their punishments, detect and de­fame them, 1 Sam. 2. 12 [...] to 18. 29, to 36. Mat. 2. to 10. Jer. 23. 1 [...] to 33. infamarentur saltem de facto, et in menti­bus fidelium scandalum generaretur, as Iacobus Bertochinus, Iason, Re­buffus, Io. de Anania and Felynus (in their Texts there cited) conclude; et con­suetudo et statutum emanans ad opprobrium Cleri (as they stile it, though in truth for their honor and reformation, springing meerly from the Piety and Ju­stice of every Christian Emperor, King, State, to punish the Incontinency, adul­tery, Whores, Concubines of any Priests, Prelates, though Popes and Bishops connive at, or neglect to punish them) Non tenet: as Pope Leo and all the foreci­ted Popish Doctors, (or rather Panders for the Romish leacherous Clergy) magisteri­ally resolve: And that with this further addition, in derogation of the Temporal as well as Ecclesiastical Jurisdiction of all Christian Emperors and Kings; Marta pars [...] Cas. 28. n. 7. Cas. 58. n. 9. Laici non possunt corrigere jus Canonicum, nec derogare juri Canonico, in this or [Page 8] any other particular: Laicusfactus Clericus post delictum, non est ampli­us de jurisdictione seculari, sed est de foro Ecclesiae, eriam de delicto ante commisso: (be it murder, theft, or any other Civil crime, as well as whore­dome, adultery, or sodomy:) Et factus Clericus post judicium inchoatum coram judice Laico, non tenetur comparere coram eo, nec potest amplius a judice Laico multari vel judicari. After all which they superadde; Marta pars 4. Cas. 33. n. 14. Cas. 64. n. 19. Cas. 117. n. 6, 7, 8. Cas. 141. n. 4. Cas. 176. n. 1. Laici non possunt facere testimonium contra Clericos in causa criminali, quia Laici sunt suspecti, infesti et odiosi Clericis. And all this by the Popes, Bishops, Clergies transcendent Soveraign Jurisdiction, who by their Canons and Constitutions may null and controle all Kings, Princes penal Laws, against their crimes, vices, persons, estates, or pretended Priviledges; eclipse, restrain, suspend, abrogate their Regal Ecclesiastical and secular Juris­dictions, and render them meer cyphers at their pleasures; resolving further by their Canons; Marta pars 4. Cas 101. n. 8, to 15. & Cas. 64. See 37 H. 8. c. 17. Laici sunt omnino incapaces jurisdictionis Ecclesia­sticae, nec longa consuetudine, nec temporis cujuscunque decursu, nec praescriptionibus etiam immemorabilibus, neque ex scientia et tolerantia Summi Pontificis, sive consensu tacito, aut privile­gio, jurisdictio in Ecclesiasticos, vel eorum bona acquiretur, quae Principibus prodesse non possunt. Statuta Laicorum non sunt servanda in Curia Episcopi, nec ligant Ecclesiasticos, nisi fuerint expresse approbata per Papam: no though, edita in patrocinium Clericorum, si statuta sint per modum legis. And yet not only Bishops, Priests, but all Emperors, Kings, and secular Judges must rigorously observe and obey all their Antimonarchical Canons, Laws; Marta Cas. 4. & Cas. 50. Imo in foro seculari, et ibi causae juramenti, et similes decidendae sunt secundum jus Canonicum. These with sundry other Antimonarchical particulars you may read asserted at large in Franciscus Bozzius Eugubinus, De Temporali Ecclesiae Monarchia, lib. 5. printed Coloniae Agrip. 1602. dedicated to Pope Clement the 8. in Thomas Bozius, De Tem­porali Ecclesiae Monarchia, Coloniae 1602. Jacobus Almayn, De Temporali Potestate & Ecclesiastica, Parisiis 1526. Josephus Stephanus, De Potestate Coactiva Romanae Pontificis, Romae 1586. & De Adoratione Pedum Summi Pontificis, Romae 1588. Alvarus Pelagius, De Planctu Ecclesiae, l. 1. Artic. 14, to Artic. 79. Venetiis 1560. Augustinus Triumphus, De Potestate Ecclesiae; Robertus Bellarminus Cardinalis, De Romano Pontifice; De Potestate Papae in Temporalibus, adversus Barclaium, Coloniae 1610. Responsio, & Apologia pro Responsione sua ad lib. Jacobi Magnae Britanniae Regis; & Apolog. pro Jurament. fidelitatis, Coloniae 1610. Alexander Carerius, De Potestate Romanae Pontificis, Coloniae 1601. in sundry Popes, Cardinals, Popish Schoolmen, Doctors, Canonists cited by them; and to name no more, by Dr. Marta, a Neapolitan Lawyer and Advocate in the Court of Rome, Tractatus de Jurisdictione, per & inter Judicem Ecclesiasticum & Secularem exer­cenda, Moguntiae 1609. & Genevae 1620. dedicated by him, Sanctissimo & beatissimo Patri & Domino nostrò Paulo Quinto, Pontifici Optimo Maximo; to whom he renders this reason of its dedication to him, in his Epistle. Et sane cuinam potius tot lustrorum Iurisdictionis lucubrationes debentur, quam Tibi, qui et Vicarius Dei in terris, et e quo emanat omnis Iuris­dictio, unicus in Orbe Pontifex, Imperator et Rex, omnium Prin­cipum superior, rerumque et personarum Supremus et Dominus; as he endeavours to evidence him, his predecessors, and successors, especially in the first and last part of this his Folio Treatise. Hear only Commentar. ad cap. oporter, Distinct. 79. n. 13, 39, 64. Radulphus Cupers his assertion of the Popes transcendent Universal Monarchy; Papa non solum Regibus et Caesaribus, sed omnibus sub coelo et supra coelum potestatibus exal­tatur. And this passage in the Oration of Surius Concil. Tom. 4. p. 658, 659. Stephanus Patracensis Archiepiscopus, 4 Maii 1515. to and before Pope Leo the 10th. and the Council of Lateran in Rome; Ipse Magnus Constantinus à divina gratia afflatus desuper, cognita aeternitate Regis gloriae & potestate in Regno suae Ecclesiae, et se possessorem malae fidei in mundi Principatum post resurrectionem illius ex mortuis advertens, Sceptrum Imperii Orbis et Vrbis, ac Monarchiam Vniversi, [Page 9] vero ac proprio Domino, et omnium Creatori Victori Deo, et ho­mini in sede sua Romana Sylvestro Pontifici Maximo, in jure prima­rio et naturali Christi aeterni Sacerdotis, secundum ordinem bene­dicti patris plene cessit, et Christum Regem magnum in suo Vica­rio per obedientiam adoravit, (the forgery and falsity whereof sundry others and my self have See Tom. 1. Book 2. ch. 3. p. 56, to 64. elsewhere refuted) aliamque sedem jussu illius et concessione Apostolica quaesivit, et sub obedientia sedis Apostalicae in Byzantio erexit. After which he subjoyns; Quapropter Bernardus, ad Eugenium, tanquam ad summuni Hierarchicum in coelo Ecclesiae virum, in quo erat omnis potestas super omnes Potestates tam coeli quam terrae, recte scripserat, Tibi data est omnis potestas, in qua qui totum dicit, nihil excludit. Thus have you heard the altitude, universality, and extent of this their Papal supertranscendent power in general.

What particular claimes, Titles, Popes and their Advocates for them, have made to the City and Empire of Rome, Germany, the Isles and Dominions of Sardinia, Corsica, Canaries, Nigraria, and all other Islands whither the light of the Gospel hath been diffused; the Indies and New World, the Dukedome of Loraign, Swit­zerland, the respective Kingdoms of Aragon, Bohemia, Castel, Croatia, Dalmatia, Denmarke, France, Granada, Hungary, Jerusalem, Italy, Lyons, M [...]j [...]rca, Minorca, Naples, Navarre, Poland, Portugal, Russia, Sicily, Spain, Transylvania, Vallachia, and particularly to our Kingdoms of England, Ireland, and Scotland, you may read at leisure in Dr. Marta, De Jurisdictione, pars 1. cap. 26. Gregorius Papa 7. lib. 1. Epist. 8, 13, 28. Augustinus Steuchus, De Donatione Constantini, p. 199, &c. Carerius, l. 3. cap. 3. Polydor Virgil Hist. l. 17. Baronius Annal. Anno 1097. nu. 18, &c. Anno 1173. nu. 9, 10. Henricus Spondanus, Epitom. Annal. Baronii, An. 740. nu. 30. 775. nu. 7. 847. nu. 8. 1135. nu. 4. 1159. nu. 3. 1172. nu. 2. in Matthew Paris, Matthew Westminster, and Walsingham, An. 1155, 1213, 1214, 1301, 1302. and Dr. Richard Crakenthorp of the Popes Temporal Monarchy, cap. 1.

For the third particular, by what fictitious and perverted sacred Charters Popes III. claim this their transcendent power and Universal Monarchy, the premised Authors will informe you, and I have Book 1. ch. 2, 4, 5. elsewhere at large related. The Texts they princi­pally insist on are Gen. 1. 16. Jer. 1. 10. Psal. 2. 8. Psal. 72. 8. Isa. 9. 6, 7. Psal. 45. 16. Psal. 89. 27, 37, 38. Dan. 2. 44. c. 4. 3, 34. c. 6. 26. c. 7. 14, 27. Mich. 4. 7. Ephes. 1. 20, 21. Luke 1. 23. Mat. 16. 14, 18, 19. John 21. 15, 16, 17. All which the premised Popish Authors and others blasphemously or absurdly apply and appropriate to St. Peter and themselves, as pretended successors to Christ, in his Kingly and Priestly Soveraign power. I shall only mention and insist on two Texts more, as properest for their purpose.

The first is Mat. 28. 18, 19, 20. where our Saviour Christ, immediately before his ascention into heaven, after his triumphant resurrection from the dead, spake thus to his eleven Disciples joyntly, (not to Peter alone) saying, All power is given unto me, both in heaven and in earth: Go ye therefore and teach all Nations, &c. and lo I am with you alwayes, unto the end of the world. Whence they thus Thomas Boz­zius, De Tem­porali Ecclesiae Monarchia, l. 1. c. 23. l. 2. c, 16▪ l. 3. c. 14. l. 4. c. 14. Marta de Jurisdictione, pars 1. c. 4. si, 36, 37. c. 8, to c. 14. Alva­rus Pelagius de Planctu Eccles▪ l. 1. Artic. 37. and sundry others. inferre by head and shoulders; Ergo all this power in heaven and earth then given to Christ, was immediately at his corporal ascension into heaven, transferred to, ap­propriated by him wholly and solely to St. Peter, and his Successors at Rome, (not Antioch his first See) as Christs immediate Successors or Vicars in his Regal and Sacerdotal Soveraignty. For answer hereunto, I would here seriously demand of any ingenious Papist, or religious Votary to the See of Rome, whether there be one syllable, or the least implication in this Text, 1. That this Soveraign Power was then given to our Saviour, only on purpose to delegate the immediate right or ex­ercise of it both in heaven and earth, to any other person or persons? Or 2ly, That it was transferred wholly and solely to St. Peter, but not to the rest of the Disciples, to whom Christ then joyntly spake these words, and as much to any other of them as to Peter; with this superadded precept and promise, inferred and dedu­ced from this his power; Go ye (in the plural number, not thou Peter, or Peter only) therefore into all the world, &c. And lo I am with you (all, not with Peter alone, and his Roman Successors) alwayes, even unto the end of the world. Or 3ly, What shadow of evidence can they produce, that St. Peter ever claimed or exercised [Page 10] such a Soveraign power, as then delegated to him by Christ; which himself pro­fessedly several times disclaimed, both in words, deeds, and writing, as Acts 2. 34, 35, 36. ch. 4. 10, 11. ch. 5. 31, 32. ch. 8. 14. ch. 10. 25, 36, 42. ch. 11. 2, to 19. 1 Pet. 2. 6, 7, 13, 14, 17. ch. 5. 1, to 7. 2 Pet. 2. 1, 10. ch. 3. 2, 15. directly and in­fallibly assure us, against this Pontifical whimsey. Or 4ly. What irrefragable proof, that St. Peter ever sate an actual or sole Bishop of Rome, or fixed his Sove­raign Episcopal Chair or See for ever in it? which the Sacred and Evangelical story seems to See Centur. Magd. 2. c. 7. col. 518, to 530. contradict. Or 5ly. That ever Christ himself, or St. Peter, transferred or perpetually appropriated this Soveraign Universal Kingly and Priestly power, to any or every the Bishops of Rome that should succeed him in that See, (in case he ever sate there) to the end of the world, though an Heretick, Schismatick, Adulterer, Sodomite, Nicromancer, Symoniack, Childe, Tyrant, or the most ambitious, avaritions, vitious, flagitious, luxurious, impious, atheistical Prelate ever breathing in the world, as many of them have been, or a notorious strumpet, (as Pope Jone) as their Benno Cardi­nalis, Platina, Stella, Marti­nus Polonus, Sabellicus, Fa­sciculus Tem­porum, Vola­terranus, & Barnes, Balae­us, Centuriae Magdeburgen­sis, and others in their lives, & Book 1. ch. 5. Theodoricus à Niem, & Ma­rius de Schis­mate. own & other Historians attest; to omit the frequent plurality of Popes at once, condemning, excom­municating, murdering, degrading one another, as antichristian and uncanonical. Till all these with other particulars be fully demonstrated by Scripture, or other irrefraga­ble Authorities, not by their own Testimonies in their own cases, this Text (to which themselves entitle the Virgin Mary, as Queen, Empresse of heaven and earth) will no more evince St. Peters or the Popes Ʋniversal Monarchy, then those premised.

Their second claim and Franciscus Bozzius de Temporali Pa­pae Monarchia, l. 4. c. 14. An­tonius de Ro­sellis Monar­chia, pars 1. c. 18. Arnoldus Carnotensis, Tract. de Lau­dibus Virginis. Title to it, is Phil. 2. 9, 10, 11. Wherefore God hath highly exalted him, (Christ Jesus, not Peter) and given him (not Peter or his Roman suc­cessors) a Name above every Name; that in the Name of Jesus (not Peter or the Pope of Rome) every knee should bow, of things in heaven, and things in earth, and things under the earth: And that every tongue should confesse that Jesus Christ (not Peter, not the Pope) is Lord, to the glory of God the Father, (not of St. Peter or his successors at Rome.) But how this Text (which they likewise alledge for the Virgin Maries Universal Monarchy) can with any colour of truth, or without highest blas­phemy, injury to Christ, be applyed, appropriated by Popes and their Parasites to Mary, or to Peter and themselves, as Christs Vicars upon earth, let all who have judgement or conscience discern: Since St. Paul the Apostle hath appropriated it to Jesus Christ alone, See Eph. 1. 20, 21, 22. Rom. 8. 34. Hebr. 10. 12, 13. as highly exalted to, and sitting down on his Fathers throne, at the right hand of his Majesty, in the highest heavens, as his words expresly resolve; and it is altogether incommunicable to St. Peter, much more to Popes, as every syllable in the Text, context, and the illative Wherefore, infallibly demonstrates. They must therefore for ever disclaim any colour, right or Title to this their Universal Sove­raign Monarchy, or any other mis-alledged Texts, which I have Book 1. ch. 2, 4. elsewhere answered at large, and shall not here insist on.

The original basis, ground-work, reason of St. Peters and the Popes Ʋni­versal Monarchy, in Temporals and Spirituals, is thus laid down by De Jurisdicti­one, pars 1. c. 22 n. 1, to 10. Hostiensis in cap. superbis, de voto, D. An­toninus in 3. parte Summae, Tit. 3. cap. 2. Jac. Almayn de Potestate Papae, c. 8. Carerius, and others. Dr. Marta and other Pontificians: Duo tempora considerantur in Christo. Alterum ante passio­nem; & tunc propter humilitatem judicare recusavit. Nam Lucae c. 12. dixit, Quis me constituit divisorem inter vos? & Joan. c. 18. Regnum meum non est de hoc mundo. Alterum verò post resurrectionem, & tunc dixit; Data est mihi omnis potestas in coelo & in terra: Mat. ult. & Joan. ult. Sed post resurrectionem dedit potestatem Petro, eumque constituit Vicarium suum: (transferring all this his Soveraign Power both in heaven and earth, to him and the Pope of Rome.) Ergo ex potestate Domini, metimur potestatem Vicarii. Et Pontifex Romanus similem habet potestatem divinorum, & jurisdictionem in tempora­libus & spiritualibus, quam habuit Christus Dominus noster, ut perfectus homo: Et ex ordinatione divina constitutus est super gentibus & regnis, & habet utramque pote­statem de & per se, & potest jurisdictionem temporalium temporaliter, non autem di­rectivè tantum exercere. So as by their determinations, St. Peter and Roman Popes had neither any Temporal Soveraign Regal or Pontifical Universal power over all Kingdoms, Nations, Churches, Monarchs, Bishops in the world before, but only from and after Christs resurrection and ascension into heaven, when he both re­ceived all Power in heaven and earth formerly promised, and then given him by his Father, and immediately transmitted the right and exercise thereof to St. Peter, and Popes succeeding him at Rome, (not Antioch his first See) as his sole Successors and Vicars, to manage both his Kingly and Priestly offices on earth, du­ring [Page 11] his personal absence from his Church, by reason of his corporal residence at his Fathers right hand in heaven, untill his second coming to Judgement; he ha­ving no need of a Vicar general, or Successor to represent his person, or supply his corporal absence from his Church, and exercise his Kingly or Priestly offices whiles bodily present upon earth, and therefore instituted none till he ascended into heaven. So as Christs corporal absence from the earth, upon his departure to heaven in his humane nature, and bodily presence; and the necessity and conveniency (as they hold) of one Ʋniversal Vicar and Viceroy, to supply his bodily absence, and succeed him in the execution of these his offices in the Church Militant through­out the world, are the sole reason, ground, foundation of St. Peters and the Popes pretended Temporal and Ecclesiastical Monarchy. And if this basis thereof be once subverted, the whole superstructure must presently fall to the ground, and come to ruine. I shall therefore in the 4th. place addresse my self to undermine this foundation, with all convenient brevity: 1. By expresse Scriptures. 2ly. By the Resolutions, Canons, Decretals, Doctrines, Practices of the Church, Councils, Popes, Cardinals, Schoolmen, Casuists, Canonists, Civilians of the Church of Rome, in opposition to those of the Protestant Religion, relating to the Virgin Maries Monarchy, and Christs corporal presence still on earth, which utterly subvert St. Peters and Popes pretended Regal and Pontifical Supremacy depending on it.

The Scriptures I shall cite are these. The first is, Ephes. 4. 8, 11, 12. When he (to wit Christ) ascended up on high, (to heaven) he led captivity captive, and gave gifts unto men. And he gave some (not Peter alone) to be Apostles, and some Pro­phets, and some Evangelists, and some Pastors, and Teachers; for the perfecting of the Saints, for the work of the Ministry, and for the edifying of the body of Christ: Com­pared with 1 Cor. 12. 28, 29. And God hath set some (not one) in the Church; first Apostles, (not Peter to be first or sole Apostle) secondly Prophets, thirdly Teachers, after that miracles, then gifts of healing, helps, governments, (not Peter to be sole or supreme Governour) diversity of tongues. Are all Apostles? are all Prophets? are all Teachers? are all workers of miracles? have all the gifts of healing? do all speak with tongues? do all interpret? Here St. Paul by the spirit of God, enumerates what ever gifts Christ at his ascension into heaven bestowed on his Apostles, Church, or men in general. In which Texts it is observable; First, That there is not one syllable of any peculiar gift, much lesse of all his Regal and Sacer­dotal power in heaven and earth, then bestowed on Peter or any of his successors, as his sole Universal Vicars or successors in both; which being a matter of so grand moment to his Church, as Popes and Pontificians deem it, would certainly have been specified, and not pretermitted by St. Paul; yea by all the four Evangelists, the Penmen of the Acts of the Apostles, and by St. Peter himself in his large Oration to the Apostles, in his first Sermon to the Jews and strangers at Jerusalem, immediately after Christs ascension, Act. ch. 1. & 2. & 3. & 4. in his Sermon to Cornelius Act. 10. and in both his own Epistles generall, wherein there is not the least men­tion or intimation of any such gift or power bestowed on him by Christ, but 1 Pet. 2. 9, 13, 14, 17. c. 2▪ 7, 9, 13, 14. c. 5. 1 [...] to 7. 2 Pet. 1. [...]. c. 3. 15. the contrary. 2ly. That the first gift he then bestowed on men, was Apostles, or Apostle­ships; not worldly Empires, Kingdoms, Nations, Crowns, Scepters, Principalities, Dominions; and that upon all the eleven Apostles, not St. Peter alone, in the self­same equality and degree, at the very time of Christs ascension, and immediately after on Matthias, chosen in the place of Judas; as is undeniable by Christs giving all the Apostles the self-same Apostolical mission and Commission, when he de­clared to them, that all power was given unto him both in heaven and in earth, Mat. 28. 16, 18, 19, 20. by St. Peters and the other Apostles own resolutions, Acts 1. 15▪ to the end; especially vers. 22, 23, 25, 26. Act. 5. 31, 32. c. 10. 38, 41, 42. 1 Pet. 1. 1. c. 5. 1. 2 Pet. 1. 1, 16. c. 3. 2, 15. Gal. 2. 7, 8, 9, 11. and by the Holy Ghosts descending equally on them all in cloven tongues, and giving them all equally the gifts of tongues, within few dayes after Christs ascention, Acts 2. 1, to 10. 3ly. That both the Commission, and all gifts Christ gave to the Apostles joyntly, or to others at his ascention, were only Ministerial, not Imperial, Judicial, or Magistra­tical; to wit, Ephes. 4. 11. 12. 2 Cor. 1 [...] ▪ 4, 24. c. 5. 20. for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ; not to be Soveraign Ʋniversal Monarchs over all Empires, Kingdoms, Nations, Churches of the world; to root out, pull or throw down, destroy, build, plant them at their pleasure, or to exercise Soveraign Dominion [Page 12] over the Lords Churches, heritage, or other Christians faith; expresly prohi­bited them by Christ, and disclaimed both by St. Paul and Peter, Mat. 20. 25, 26. Luke 22. 25, 26. 1 Pet. 2. 13, 14. c. 5. 1, 2, 3, 5. 2 Cor. 1. 24. Rom. 13. 1, to 7. Tit. 3. 1.

The second sort of Texts are, Acts 2. 34, 35, 36. where St. Peter himself in his first Sermon to the Jews and Gentiles at the feast of Pentecost, soon after Christs ascension into heaven, asserts and proclaims with the highest confidence that can be, both to all Jews and Gentiles, that Christ did not transferre his Soveraign power which God conferred on him, after his triumphant resurrection, unto him, or his successors at Rome, but reserved it entirely in and to himself, till the end of the world; in these observable expressions. For David himself saith of Christ (in re­ference to his ascending into heaven) Psal. 110. 1. The Lord said unto my Lord, sit thou at my right hand, untill I make thine enemies thy footstool: Therefore let all the house of Israel know assuredly, That God hath made the same Jesus whom ye have crucified, both Lord and Christ. Which he thus seconded, both before the Councel and High Priest of the Jews, Acts 5. 31, 32. Him hath God exalted with his right hand, to be a Prince and a Saviour, for to give repentance to Israel, and forgivenesse of sins; and we are witnesses of these things. And in his Sermon to Cornelius, Acts 10. 36. he addes; He (not I) is Lord of all. Which St. Paul (whom he stiles, Our beloved brother and fellow Apostle, and whose Epistles he voucheth as concurring with his own, 2 Pet. 3, 15, 16.) thus amplifies, 1 Cor. 15. 24, 25, 26. For Christ must reign till he hath put all his enemies under his feet; the last enemy that shall be destroyed, is death: Then cometh the end, when he shall deliver up the Kingdom to God, even the Father, when he shall have put down all rule, and all authority and power: Compared with Ephes. 1. 20, 21, 22. Col. 1. 17, 18, 19. Phil. 2. 9, 10, 11. 2 Tim. 5. 14, 15, 16. And St. John thus thirds, Rev. 11. 15, 16, 17. And there were great voices in heaven, saying, The Kingdoms of the world are become the Kingdoms of the Lord, and of his Christ, and He (not St. Peter, or the Pope his pretended successor) shall reign for ever and ever. And the twenty four Elders fell upon their faces and worshipped God; saying, We give thee thanks, O Lord God Almighty, which art, wast, and art to come; because thou hast taken to thee (not delegated to the Pope, or St. Peter) thy great power, and hast reigned. And Rev. 19. 6. I heard as the voyce of a great multitude, and as of mighty thunderings, saying, Allelujah, for the Lord God omnipotent (not Pope) reigneth. Moreover, David in relation to the Kingdom & Kingship of Christ, after his resurrection and ascension, assures us, Psal. 29. 10. The Lord sitteth King for ever. Psal. 97. 1. The Lord reigneth, let the earth rejoyce, let the multitude of Isles be glad thereof. Yea Dan. 2. 44. c. 4. 3, 34. c. 6. 26. c. 7. 14, 27. Luke 1. 33. It was prophesied and predicted of Christ, That his Kingdom shall never be destroyed; that his Kingdom is an everlasting Kingdom, and his Dominion an everlasting Domini­on, from generation to generation, (without any inter-regnum or succession) and shall be even unto the end, and shall not passe away, (or be transferred) and shall not be left to other people, (therefore not to St. Peter, or Roman Pontiffs of several Nations) and all Dominions shall serve and obey him, (not St. Peter or Popes:) Compared with Mich. 4. 7. And the Lord (not Popes) shall reign over them for ever. Isa. 9. 6, 7. Luke 1. 38, 39. And the Lord God shall give him the throne of his Father David, and the government shall be upon his shoulders, and he shall reign over the house of Jacob for ever, and of his Kingdom, and of the encrease of his government there shall be no end. Therefore by the concurrent verdicts of St. Peter himself, back­ed by St. Paul, St. John, and all these sacred Texts, it is infallible, that Christ neither at his ascension, nor at any time else, ever transferred the right, exercise, dominion of his Kingdom, Church, or government thereof, much lesse of all Kingdoms, Na­tions, Monarchs in the world, to St. Peter or his Roman successors, but intirely re­served it to himself, as personal and untransferrable to any other. And so they must bid farewell for ever to St. Peters pretended Universal Monarchy and Patrimo­ny, as Christs Successors or Vicars, by the Testimony of all these sacred Texts, whereon they would gladly found and establish it.

The third Texts are such as destroy both St. Peters and all Popes Titles to Christs Universal High Priesthood, or Shepherdship over the Catholick Church, as the prece­dent do their Kingship. The first is St. Peters own expression, 1 Pet. 5. 2, 3, 4. Feed the [Page 13] flock of God which is amongst you; neither as being Lords over Gods heritage, but being ensamples to the flock: And when the Chief Shepherd (Christ) shall appear; (therefore Christ, not he, was then Chief Pastor of the Sheep) you shall receive a Crown of glory that fadeth not away. The next is that of St. Paul, Hebr. 13. 20. Our Lord Iesus Christ brought again from the dead, is the Great Shepherd of the Sheep▪ to whom be glory for ever and ever, Amen; compared with Hebr. 7. 21. to the end, ch. 10, 12. 15, to 22. and Psal. 110. 4. The Lord sware and will not repent, (in re­lation to Jesus Christ and his Priesthood) Thou art a Priest for ever after the order of Melchizedech: And they truly were many Priests, because they were not suffered to con­tinue by reason of death; but this man, because he continueth ever, hath an unchan­gable (or untransferrable) Priesthood, (that passeth not to another by succes­sion or delegation; therefore not to St. Peter, or any other Roman Pontiff) Wherefore he is able to save to the uttermost, all that come unto God by Him, (not by Peter, Mary, or the Pope) seeing he ever liveth to make intercession for them. For such an high Priest became us who is holy, harmlesse, undefiled, separate from sinners, and made higher then the heavens, (are any Roman Pontiffs so qualified?) and who needed not daily, (as these Priests did, and all Popes and Masse-Priests too) to offer up sacrifice for their own sinnes, and then for the peoples; for this he did Therefore [...] is not reitera [...]d daily in their Masses. once, when he offered up himself, and is consecrated for evermore: For by his own blood he entred in once into the holy place, having obtained eternal redemption for us: After he had offered one sacri­fice for ever, he sate down at the right hand of God; from henceforth expecting till his enemies be made his footstool; for by one offering he hath perfected for ever those that are sanctified: And having him an High Priest over the House of God (not St. Peter, nor his successors) let us draw near with a pure heart in full assurance of faith. Popes therefore and their seduced Pontificians, must now bid adieu to their Antichristian Titles of Pontifex Optimus Maximus; Pontifex Summus, Sanctissimus, Episcopus Vniversalis, Oecumenicus, Pastor summus, Pastor Pastorum; and to their Vicarship, and succession in Christs Vniversal High Priesthood, as well as to his Kingship, unlesse they will renounce all these Canonical Scriptures, Ʋnking, Ʋnpriest our Saviour Christ, and usurp both his Royal Throne and Chair, upon Christs pretended Donation of them to St. Peter at his ascention; (who never heard of, claimed, but professedly disavowed any such Gift; and all Popes of Rome too for some hundreds of years:) Of no greater Credit or Validity then their forged Do­nation of all Ecclesiastical and Temporal Soveraignty and Dominion from See Tom. 1. Book 2. ch▪ 3. c. 56, to 64. Constan­tine the Great, which refute and destroy each other.

Now because the sacred Scriptures are of little or no Authority in the Church of II. Rome, but as they are glossed, interpreted from time to time by Popes themselves in their own causes, for their own advantage, I shall in the next place, subvert the foundation of their pretended, Universal Monarchy, by their own established, Romish Devotions, Practises, Doctrines, directly or consequentially contra­dicting, overturning each other by a divine infatuation: I shall reduce them to these two general heads.

1. Such Practises, Devotions, Doctrines of the Roman Church and its members, as directly invalid, diminish, subvert the Soveraign Universal, Kingly, or Priestly offices of Christ himself; and by consequence St. Peters and the Popes, which they derive from him. 2ly. Such as subvert the Popes alone.

To begin with their Practises and Devotions, as they deem them; The Romanists (as you heard before) acknowledge, that our Saviour Christ, as God and Man, did not receive the actuall possession or exercise of his Universal Kingly power in earth or heaven, (especially in Temporals) till after his resurrection, and his ascenti­on in his humane body and nature into heaven, to the Throne of his Majesty; not whiles he was a sucking babe in his mothers arms, or hanging nayled on his Crosse, or intombed in his sepulcher; the lowest acts, parts of his humiliation, antecedent to his actual Soveraign Exaltation and Regal Power; as Phil. 2. 1, to 12. Ephes. 2. 19 to 23. Mat. 28. 18, 19. Lu. 24. 26. Acts 2. 23, to 27. c. 5. 30, 31. c. 13. 33, 34. Heb. 1. 3. c. 12. 2. Rev. 3. 21. c. 5. 12, 13. resolve.

Now how do Popes, Popish Churches, Councils, Cardinals, Bishops, Doctors, Priests, Monks, Nonnes, Laicks, and the whole Church of Rome picture, repre­sent our Saviour Christ to the eyes of their bodies and mindes, either in all or most of their publike or private a Missale Ro­manum, Sal­manticae, 1588 p. 16, 17, 21, 36, 39. 465. Missa Votiva de Sancta Ma­ria, p. 59, 60, 61, 62. Horae Beatae Mariae secundum usum Sarum, Parisiis 1509. Title page, & f. 10. and all other Offices, Primers of our Lady. The Office of the Virgin Ma­ry, St. Omers, 1631. Title page, & p 36, 56. Our Ladies Primer in La­tin & English, Paris 1538. p. 55, 65, 74. The Epistles and Gospels, f. 56. and others. Masse-books, Breviaries, Offices, Psalters, Primers, Pro­cessionals, [Page 14] Manuals, Rosaries, or other Books of Devotion, and Religion; in all their Collegiate, Cathedral, Parochial Churches, Chappels, or private Oratories, Mona­steries, Colledges, Cells, Closets, or Crosses which they erect, and in their publike or private Masses, Processions, devoutest prayers, and addresses to him, when they most implore his grace or assistance; Not as a most glorious, triumphant So­veraign King of Kings, or head of all Principalities and Powers; or as their only high Priest, Advocate, Mediator, sitting in Heaven on the Throne of his Majesty and glory, at his Fathers right hand, there making perpetual intercession for them, to re­concile and bring them to his Father; But rather as a despicable sucking babe or infant lying, in his swadling clouts in his Mothers arms, lap, bosom, brest; or at her feet, in a cratch or manger; as if he were still an infant, and not grown to his manly stature: Yea they make him such a frail, despicable infant, that his very bones (and limbs too) may now be easily broken and knocked off from his body, (contrary to John 19. 33. 36. Ps. 34. 26. A bone of him shall not be broken) and he tumbled down out of his mothers armes to the ground; witnesse this famous Legend recorded for a most certain mi­raculous truth, by our Chron. Ger­vasii, col 1499, 1500. Gervasius Dorobernensis. Anno Gratiae 1187. King Henry the 2 ^d being in Castello Radulphi in Provincia Bituricensi, wherein the French King intended to besiege him: Est ibidem Coenobium Monachorum habitus nigri, in honore beatae virginis Mariae dedicatum. Quo cum Braibanceni Regis Angliae stipendiarii fe­stinarent, ut ea quae in eadem Ecclesia reposita erant, absportarent, Lemovicensis Vice­comes armatus accessit, eorumque ab ingressu Ecclesiae cohibuit furorem, fugatoque tan­dem latronum Cuneo, remanserunt quidam ex ipsis in ipso atrio Ecclesiae tessara ludentes. Cum ergo quidam ex ipsis, ut moris est, sorte perderent, alii vero lucro inhiantes eos qui perdebant probris irritarent, hi qui perdebant furore succensi, in Deum et beatam ejus genetricem nefandas blasphemias jactitabant, ac si ecr [...]m esset culpa quod hujusmodi infortunia eis accidebant, Ʋnus autem ex eis insanior caeteris, arrep­to lapide, ad imaginem Sanctae Virginis Mariae in lapide sculptam pro­jecit, quo infantem feriens, ejus manum dejecit in terram. Qua ruente, ipse quoque puer e gremio lapsus est inferiusque solito re­sedit. De brachio autem pueri simul et manu quae jam in terram lapsa est sanguis uberrime manavit, ac si viventis hominis vigor esset in lapide. (It seems this statue of their Saviour was transubstantiated into his very body and blood, as well as the Hostia) Ipsa vero Imago Mariae ac si suo compateretur filio, conjectis manibus ad humeros propri­os Vestimentum lapideum abrupit, et corpus proprium fere usque ad mamillas detexit. Hic vero qui lapidem jecerat, absque mora corruit et expiravit, caeterique amentes effecti sunt, (as madd as they who forged and believed this Legend) Vicecomes autem Lemovicensis accur­rens manum pueri sanguine madidam apprehendit, magnumque de­fensionis proemium laetabundus absportavit. The like miracles wee have recorded of abundance of blood issuing out of the little Images of our Savi­or, wounded or crucified by Iewes since his ascention into heaven, publikely read in the Roman Church, recorded for truths by Sigebertus; yea by Baronius himself and Henricus Spondanus his Epitomizer, Anno Christi 446. nu. 3. Anno 560. nu. 1. Anno 765. nu. 2. which blood they See Thomas Beacon his Re­liques of Rome reserve and shew to the people, who adore it, as the very blood of Christ himself in several places; Yea our col. 444. See Baronius & Spondanus, An. 765. nu. 2. Radulphus de Diceto in his Ab­breviationes Chronicorum, Anno 765. out of Sigebertus and others, stories. Judaei Imaginem Jesu Salvatoris nostri invenientes in domo Judaei ibi relictam à quodam Chri­stiano, eam deponunt, & omnia opprobria quae Judaei Jesu Christo intulerunt, imagini ejus inferebant; tandem lancea latere ejus aperto, exivit de eo sanguis et aqua. Quod illi supposita ampulla suscipientes, omnes infirmos in Synagoga sua collectos sanabat. Quod cum vidissent Judaei, baptizati sunt om­nes (when as the shedding of Christs blood, and sight of the miracles wrought at his Passion converted no one Jew) and in memory hereof, Passio autem Dominicae Imaginis, celebratur singulis annis 5 Idus Nov. (the day of our Gunpowder Treason) apud Beretham in Syria, where this Image was crucified: So as they had two good Fridayes, the one for the Passion of our Saviour, which is moveable, changing every year; and the other for the passion of his very image, which is cer­tain; [Page 15] Or 2dly. They represent and adore him as a di [...]inutive, despicable babe or dwarfe, whose real natural glorified body born of the Virgin Mary (if they believe Gratian De Consecratione, Distinct 2. & their Glossers thereon, Peter Lombard, Sen­tentiarum l. 4. Distinct. 9, 10, 11, 12. & Alexander Alensis, Alber­tus Magnus, Pe [...]ius de Allia­co, Ant, An­dreas, Aquinas, Jo. Bachon. Gabriel Biel, Bruliser, Dio­nys. Carthusia­nus, Capreolus, Durandus, Estius, Faber, Faventinus, Aegidius de Roma, Gori­chem, Holcot, Hervaeus Bri­to, Media Vil­la, Ockam, Jo▪ Duns Stotus, Jo de Rada, Henr. Tamarit, Henricus de V [...]rumaria, & o­ther Schoolmen theron, Summa Angelica, Sum­ma Rosella & o­ther Canonists, tit. Eucharistia, Paschatius, Radbertus de Corpore & san­guine Domini c. 14. Concil. Lateranum sub Innocentio 3. Anno 1215. cap. 1. & Con­cil. Tridenti­num, Sess. 13, De Sanctissimo Eucharistiae Sacramento. their own Popes, Councils, Doctors, Churches resolutions, which they deem infalli­ble) is now conteined in, or under the narrow species and circumference of every small con­secrated Host, Chalice, yea in every part thereof, without its organical parts and corporeal dimensions locally distinct from each other, yet appearing sometimes miraculously (as they relate) upon the Altar, and in the sacred Host or Chalice to some of their Priests and other Saints, either in the form of a petty infant, lamb, or morsel of flesh, or some drops of blood, for confirmation of their Doctrine of Transubstantiation; (though he never knew nor taught it) but never in the shape or proportion of his full-growen humane body in which he suffered on earth, and with which he ascended into heaven, which body St. Peter himself, and all Creeds resolve, Acts 3. 20, 21 the Heavens must receive, until the time of the restitution of all things, and his comming to judgement; and other Texts define, to be Acts 2. 27. 30, 31. Psal. 16 10. 1 Cor. 15. 42, 43. to 49. 53, 54, 57. incorruptible; being prepared and given him only by God, when he was John 1. 14. Gal. 4. 4. Heb, 2. c. 10. 5. [...] See Missale Romanum Salamanticae p. 187, 204. Missa Votiva de Sancta Cruce, p. 50, 54. Officium secundum usum Sarum, f. 14, 57, 86, 154. The Primer of our Lady, Paris 1538. f. 90, 91. The Epistles and Gospels. made flesh, and born of a woman; and was never corporally present but in one place at once: Or, in such an inglorious, inhuman, unkingly, despicable body, as wants both the form, lineaments, accidents of a human body, appearing in and un­der the form, species, accidents, dimensions of meer bread and wine; which e­very Communicant worthy or unworthy, doth not only actually receive into his mouth, but chew with his teeth, swallow into his belly, (yea rats and mice may devour) in consecrated wafers; and which the meanest, vilest Priest can make, and create at his pleasure, as well as the greatest, holiest Pope, Bishop, and then lift up and down, turn or overturn, imprison under lock and key in a Pix, and send abroad to every sick person, carry about in procession, or devour at his pleasure; Or in such a strange body, as is really, corporally, insensibly present in above ten thousand Hostia's, Al­tars, Pixes, Chalices at once: which yet they solemnly adore with Latria, as their very Lord, God, Saviour, Creator; and doom all for Hereticks who comply not with them herein. Or 3ly. They picture, carve, represent, pray to, and adore him, 62. Molanu [...] SS. Imaginum Hist. as still hanging on, yet nailed to, but not taken down from his Crosse whereon he suffe­red (their most usual representation of him in all their Crucifixes, Churches, Chapels, Colledges, Crosses, Closets, Missals, Breviaries, Offices, Litanies, Manuals, or Books of Devotion, Caeremonials, Processionals, Statues, Pictures, and Good Friday Devoti­ons) as if he were not yet risen again for their justification, or sitting at Gods right hand to intercede for them as their advocate. Or 4ly. As yet lying in his grave in their Good Friday See Ludovicus Vives Notae in Augustinum de Civit. Dei, l. 1. c. 29. Didacus de Tapia in Ter­tiam Partem Thomae, Artic. 8. 546. Will. Lindanus Apologeticus in Germanos Tom. 3. n. 75. Enterludes: wherein they not only re-crucifie, but re-interre him in his Sepulcher, as if not formerly crucified, dead, buried: And not only so, but in the famous City of Venice in Italy, (as Europae Specu­lum, London, 1638. p. 19, 20. Sir Edwin Sands an eye-witnesse assures us) they have erected a stately Sepulcher of Christ, whereon is written, Hic situm est Corpus Domini nostri Iesu Christi; with verses annexed, Conditur hoc tu­mul [...]; as if his crucified body were there yet actually interred, and never ascended into heaven; where there is likewise hanging in a printed Table a prayer of St. Au­stin, with Indulgence for no lesse then fourscore and two thousand years; granted by Pope Boniface the eighth, and confirmed by Benedict the eleventh, to whosoever shall say it (before his Tombe and interred Body) and that for every day toties quo­ties; which is very observable, for that in a few dayes a man may provide for a whole million of worlds pardon, if they did last no longer then this hath done hitherto: But if Christs body be still interred in that Venetian Sepulcher as the inscriptions at­test, or elswhere, S. Paul assures both them and us, 1 Cor. 15. 12, to 20. that their faith, preaching, (and this their prayer and indulgence too) are vain, yea, they are yet in their sins, are of all men most miserable; and their deceased Roman Saints and ancestors, are likewise perished. In this inglorious, unkingly manner do they now usually repre­sent, pray to, and adore our glorified Savior Jesus Christ, the King and Lord of glory.

On the contrary, how do the Churches, Popes, Prelates, Priests of Rome▪ and all their Members usually paint, portray, represent, stile, invoke, adore, and blazon abroad the Soveraign Imperial and Regal Authority of the Virgin Mary over all Angels, [Page 16] Creatures, Persons, powers both in heaven, earth, purgatory, hell; See Bishop Ushers Answer to the Jesuite [...] Challenge, p. 481, 482, 483. yea over God himself, and Christ her sonne, to the derogation, subversion both of Christs Sove­raign Universal Monarchy, Priesthood, and chief branches thereof, if not of his Pro­phetical office; and of St. Peters and all Popes pretences, Rights, Titles to them: which because not hitherto pressed against them in this kind, or to this end by any of our Protestant Writers; I shall the more largely and fully charge against them.

1. They usually Carve, pourtray, paint the Statues, Pictures of the Virgin Ma­ry, (as visible experience attests, past contradiction) and represent her by them to their eyes, thoughts, when they pray unto her, in all their See p. 14, 15. before, & Ber­nardini de Busti his Mariale, Pars 12. De Cooronatione Mariae, Sermo 1 & 2. Mi­chael Lochmair Sermo 6. 75, 76. Offices, Primers, Psalters, Howers, Rosaries, Missals, Breviaries, Books of Devotion, Churches, Chapels, Mona­steries, Altars of our Lady, especially on all their publike Festivals dedicated to her ho­nor, in greatest State, Majesty, Crowned with a Crown, or Rayes of glory, as the Empresse, Queen, Lady of heaven, earth, and all creatures in them, but Christ her sonne only in the form or shape of a small sucking infant, lying in her lap, bosom, arms, or at her feet.

2ly. They stile, pray to, invoke, worship, adore her in all their publike Liturgies, Offices, Howers, Rosaries, Crowns, Anthems, Psalters, Primers, and private Devo­tions, k Officiu [...] Mariae, secun­dum usum Sa­rum, Paris. 1509. f. 38, to 44. Our Ladies Primer in Latin & English, Pa­ris. 1538. f. 85, 86. Breviarium Romanum Pii 5. Rothomag. 1600. p. 482. A Manual of Prayers, St. O. mers 1625. p. 283, 284, 285. The Litany of our Lady of Loretto, to be said on Satur­dayes. Bernardin, de Busti, Mariale Pars 3. Sermo 3. & 4. quarta Excellentia Nominis Virginis, Pars 11. Sermo 1, 2. Pars 12. Sermo 1, 2. throughout, and elsewhere, S. Bernardi Sermo de Assumptione Beatae Mariae, Anselmus Cantua­riensis. Michael Lochmair, Sermo 6. 75, 76. The Rosary of our Lady. and in their Postils, Sermons, Writings, proclaim, assert her to be, in respect of her Regal Vniversal Monarchy; Imperatrix, Augusta, Regina et Domins Coeli coelorum, Mundi, Terrae, et Totius Orbis, ac exercituam cuncto­rum Angelorum et Martyrum; Imperatrix or Regina Angelorum, Pa­triarcharum, Prophetarum, Apostolorum, (therefore of St. Peter, and his pretended successors of Rome) Confessorum, Virginum, et omnium San­ctorum, yea, Imperatrix, Regina, & Domina, or at least, Ferulae Diabolorum; ipsa enim contrivit Diaboli potentiam, sicut praedictum fuit Gen. 3. dum ipsi Diabolo Do­minus ait, Ipsa conteret caput tuum, confunditque ejus astutiam; juxta illud Judith 14. Vna mulier Hebraea confusionem faciet in Domo Nabuchodonosor. Item de­jecit ejus maliciam, juxta illud quod ipsius in persona dicitur, Judith, c. 9. Erit memo­rialis. primus tui cum manus foeminae dejecerit eum. And if this be not sufficient, Bishop Jewel, p. 336. History of the Council of Trent. Ambrosius Catherinus in the Council of Trent, sessio 2. stiled her, Fidelissima Dei et Christi Socia: Cardinal Bembus in his Epistle to the Emperor Charles the 5th. calls her Dominam et Deam nostram, our Lady and Goddesse. And Bernardin. de Busti Mariale, pars 3. Sermo 5. praerogativa 1, 8. others, Dea Dearum, The Goddesse of Goddesses.

3ly. They positively assert that the Virgin Mary, (not St. Peter) during the time of Christs passion, and from his ascention into heaven, was the sole Queen, Mistress, and Instructer of his Church on earth; Bernardini de Busti Maria­le Pars 3. Ser­mo 3. De tertia Excellentia Nominis Virgi­nalis, quae dici­tur Regalis O. P. See Ansel­mus Cantuari­ensis De Lau­dibus Mariae. Alexand. Fa­bricius Destru­ctorium Vitio­rum, pars 4. c. 38. Michael Lochmair, Hil­dephonsus, Au­gustinus Leo­nissa, & others de Assumpt. B. M. Bernardinus Senensis, ser. 51. & 61. Quod ipsa est Regina coelorum, et totius orbis, de qua Propheta inquit, Ps. 44. Astitit regina a dextris tuis, &c. Sicut ergò Regnum Regina gubernat, sic beata Virgo quando Rex Chri­stus per mortem se absentavit, Ecclesiam Dei in illo triduo Rexit, quia fidem illibatam sola servavit. Similiter quando Rex Christus ad coelum ascendit, (let Popes and their advocates for St. Peters Supremacy and Rule over the Vniversal Church from the time of Christs ascension, observe it) ipsa tanquam soeli Regina Ecclesiam gubernavit, quia totius Ecclesiae Magistra permansit (not St. Peter.) Similiter, quando Rex Christus alicui faciem suam maxime abscondit, tunc ipsa Regina misericordiam suam maxime ostendit; quando homo ad ipsam cum devotione cor­dis recurrit. (A strange position, seconded with this observable inference.) Ideo illuo quod vanae mulieres dixerunt de Luna, nos exponere­possumus (verè) de ista virgine, quod haebetur Jer. 44. 17, 18, 19. scil. Sacrifice­mus Reginae coeli, & libemus ei libamina, sicut fecimus nos & patres nostri, & faciamus ei placentas ad colendam eam: Nam ex eo tempore quo cessavimus sacrificare Regi­nae coeli indiguimus omnibus, & gladio & fame consumpti sumus; quando autem sacrificavimus ei saturati sumus panibus, & benè Nobis erat, malumque non vidimus. An evidence that the Romanists imitate those Idolatrous Jewes both in their Idola­try and obstinacy, in adoring their Queen of heaven now, upon the self-same grounds, as they did their Queen of heaven in the Prophet Jeremies dayes.

[Page 17]4ly. To enable Mary to be a Compleat Soveraign Mistresse, Governesse, and Instructor of the Church on earth after Christs Passion and Ascention, as well as Queen and Empresse, they further add, Bernardinus de Busti Ma­riale Pars 12. Serm 1. pars 1. Ipsa virgo sicut nunc est Regina coeli, ita etiam cum viveret esset Regina mundi, (therefore not St. Peter, or the Pope) vel saltem regni Judaici: Nam ipsa virgo benedicta recta linea descendit de ge­nere David, & ei debebatur regnum Judaicum quod fuerat ab Herode usurpatum; & omnes dignitates & nobilitates respectu sanguinis, habuit Christus à sola matre sua; Hanc autem Regiam dignitatem, quod vere esset Rex Judaeorum ( quamvis noluit administrare regnum temporale, imò fugerit, Joan. 6.) transmisit in ipsum ma­ter sua, quae fuit filia David, et Regina sui Regni, &c. Item ipsa erat sponsa Dei; Deus autem est Imperator coeli & terrae; et consequenter ipsa erat Imperatrix mundi dum adhuc viveret. Praeterea cum Imperans mundo debeat per electionem promoveri, in electione autem electores tenen­tur eligere meliorem et sapientiorem at (que) sufficientiorem: cum (que) ipsa benedicta virgo esset omnibus puris hominibus quae unquam fuerunt sapientior et sufficientior, et plena donis Spiritus Sancti; Ergo ad ipsam ex electione fienda pertinebat Imperium et gubernatio totius mundi: Praeterea Christo secundum humanitatem dedit Deus Imperium & Monarchiam totius mundi, unde ip [...]e ait Mat. ult. Data est mihi omnis potestas & in coelo & in terra; sed filio sine liberis morienti succedit mater. Ergo ipsa (not St. Peter or his Roman successors, as they pretend from this Text of Matthew, by their own Doctors resolutions, ratified and approved by sundry Popes, without observing how fatal it would be to their Vniversal Monarchy) erat Imperatrix totius mundi; imme­diatly upon Christs ascention into Heaven; O igitur Regina nostra serenissima profecto tu dicere potes illud, 1 Esdr. 1. Omnia regna terrae dedit mihi Dominus. ( Ergo, not to St. Peter, nor the Pope, without disseising, dethroning this their Queen & Empress of Heaven, and of the whole world, both before as well as after her Assum­tion.) Yea they further assert, Bernardin. de Busti Mari­ale, pars 2. Sermo 1. De pars 3. quae di­citur significa­tionis T. Item Maria illuminata fuit super Platonem, super Ptolomaeum Regem Aegypti; super Moysem, super Stephanum, qui vidit coelos a­pertos, Act. 7. super Paulum, qui raptus fuit usque ad tertium coelum, & audivit arcana quae non licet homini loqui; super David, qui fuit eximius Prophetarum; su­per Joannem Baptistam, qui plus fuit quam Propheta, ut ait Salvator, Mat. 11. super Joannem Evangelistam, de quo Augustinus inquit; Si paulò altius intonasset, totus mundus eum capere non potuisset, quando dixit, In principio erat verbum. Et breviter concludo, Habuit omnem scientiam atque cognitionem (as well in Naturals, Morals, Politicks, as Divine mysteries) quam unquam aliquis hominum habit­erit vel habebit. Habuit ergo intellectum magis elevatum et illumi­natum quam aliqua unquam habuerit pura creatura; Habuit etiara tan­tam cognitionem Creatoris, ut verificaretur illud Psalmi, In lumine tuo vide­bimus lucem. Hereupon they thus salute her with new Aves, which the Angel Gabriel never knew; Officium be­atae Mariae se­cundum usum Sarum 1509. f. 41. Ave Maria, promissio Prophetarum, Ave Maria, Regina Patriarcharum &c. Ave Maria, Magistra Evangelistarum, Ave Maria, Doctrix Apostolorum, &c. Yea they assert, That Christ when he as­cended into Heaven, left his Mother Mary behind him, and did not assume her with him soul and body into heaven till Anno Christi 48. (14 years after his own Ascensi­on, as Baronius & Spondanus, An. Christi 48. who largely discourse here­of. Ribadenier [...] in Festo As­ssumptionis Mariae. Bernar­dini de Basti Mariale, Pars 11. pars 6 Mi­chael Lochmaii, Sermo 74, 75. S. Brigittae Re­velat. l. 4. c. 23. l. 6. c. 71, 72. Bernardini de Busti Mariale, Pars 11. Sermo 1. De Assumptione Mariae, Pars. 3. quae dicitur Causationis 9. Michael Lochmair Sermo 74. S. Brigittae Sermo Angelica, De Virginis Excellentia, Sermo 2, 3, 4. Revelat. l. 1. c. 8, 9, 10. Baronius, Spondanus, and most accord, though they much differ and con­tradict each other herein, both in the time, manner, circumstances, and reality of her Assumption, of which there is little or no mention in any old Ecclesiastical Hi­storians or Fathers of the Church.) Primò igitur Christus demisit matrem suam in terris post suam ascentionem respectu consolationis, respectu fidelium remanentium, scil. Apostolorum, & aliorum fidelium. Solatium visibile quod de corporali ejus praesen­tia habebant fidelibus suis subtrahere jam voluit; et idcirco matrem Ecclesiae Consolatricem VICE SVA (not St. Peter) dereliquit. Demisit ergo Christus matrem suam in terris, & noluit eam adducere secum in coelum, quia Apostolis ni­mis durum fuisset simul privari praesentia Solis et Lunae. Se­cundo [Page 18] dimisit eam in terris post suam Ascentionem, ratione in­structionis, respectu scribentium, ut scilicet fideles instrueret de rudimentis fidei, maxime de his de quibus nulii mortalium nisi ip­si constare potuit. Quamvis autem Evangelistae Spiritu Sancto s Maria post Assumptionem docebat Aposto­los, Tho. Wal­densi [...] Doctrin­nalis Fidei, l. 2. Artic. 3. c. 73. p. 374. distante Evangelia sua scripserint, nihilominus credi potest, et ve­risimile est, quod de talibus cum ipsa Virgine conferebant. Si­militer, et alii legentes Evangelistarum scripta ab ipsa quaerebant, si haec ita se habebant. Et non est dubitandum, quin Spiritus San­ctus plura beatae Virgini revelanda servaverit. Quis enim melius scire potuit de Magis venientibus, cum Stella, de fuga in Aegyptum, de Angelica salutatione, & verbis inter ipsum & Archangelum Gabrielem factis, de nativitate Christi, & de circumcisione ejus, & de oblatione ipsius in templo, & de reliquis ad fi­lium suum pertinentibus, quam ipsa, quae singula fuit experta, & cuncta Christi opera per triginta & tres annos oculis propriis aspexit? unde dicitur Luc. 2. Maria autem conservabat omnia verba haec conferens in corde suo. Et ob hoc fortè Lucas plura de Christi infantia scripsit, tanquam familiarior Virgini, nam Capellanus ejus asseritur fuisse. Reliquit ergo Dominus matrem suam Ma­gistram Apostolorum, et omnium fidelium; Therefore not St. Peter, nor his pretended Roman successors.

5ly. To make her yet a more compleat and competent High Priest, Gover­nor and Instructer over the Church on earth as well as in heaven, they further as­sert of the Virgin Mary, Bernardinus de Busti Maria­le, Pars 4. Ser­ [...]o [...]1. Pars 3. H. & Albertus there cited. Licet Sacramentum ordinis non recepit, tamen quicquid dignitatis vel gratiae ordinibus confertur, in ipsa excellentissimè fuit. In ordinibus enim confertur septiformis gratia Spiritus Sancti; haec autem omnifarie gratia repleta fuit. Ita cum tria sint in Sacramento ordinis, dignitas ministerialis, potestas spiritualis, & administratio executionis. Haec omnia beatissima virgo aequipollenter et excellenter in se habuit. Ministri enim Ecclesiae habent dignitatem beneficialem per characterem excellentiae; beatissima autem virgo habet Coronam regiam Ecclesiae militantis et triumphantis; (not St. Peter, nor the Pope) unde et Summus Ministrorum Papa dicitur, Servus servorum Dei; haec autem appellatur, Regina et Domina An­gelorum, et Imperatrix totius mundi. Item in Ministris Eccle­siae est potestas Spiritualis vel Episcopalis delegata a Domino, vel subdelegata et Vicaria. In ipsa autem est plenitudo potestatis coelestis perpetua, ex authoritate ordinata. Item, in Ministris est executio ligandi et solvendi per usum Clavium. In ipsa autem est Dominandi legitima potestas ad ligandum et solvendum per Imperium, et sic quicquid est dignitatis et gratiae in ordinibus in genere, constat in beatissima virgine minime difuisse. Haec Albertus. Et ne videatur virtutes sive dignitates generales habuisse, specialibus. spiritualibus caruisse, dicimus ipsam singulorum ordinum dignitates et gratias per aequi­pollentiam et cum excellentia possedisse. Habuit namque cum Exor­cistis, Daemonum expulsionem. Nam de illa praedictum fuerat, Gen. 3. Ipsa conteret caput tuum. Figurata quoque fuit per Hester quae vicit Aman; & per Judith quae O­lofernem interfecit, Judith 13. Cum ostiariis habuit introductionem mundorum, & immundorum exclusionem. Ʋnde Ezeck. 44. dicitur, Porta haec clausa erit▪ & non aperietur; sed Dominus ingredietur per eam. Porta haec principem & imita­tores suos introducit, & indignis clausa erit. Habet etiam cum Acholytis illumi­notionem. Ʋnde Num. 24. dicitur, Orietur stella ex Jacob. Habuit cum le­ctoribus omnium Prophetiarum expositionem ad literam in seipsa, de qua scriptum est Esa: 7. Ecce virgo concipiet, &c. Habet cum Subdiaconis Do­ctrinae Apostolicae conservationem, unde per Arcam, in qua erat Deutero­nomius & manna, & divina sapientia. Ideo de ipsa dici potest illud, Sap. 8. Do­ctrix est enim Disciplinae Dei. Habet cum Diaconibus verbi Domini servatio­nem, et aliis adscribendum narrationem, et Consiliorum Domini perfectam impletionem. Unde Luc. 2. dicitur, Maria autem conservabat omnia [Page 19] verba haec, &c. Pars 4. Ser­mo 11. Habet cum Sacerdotibus Dominici corporis per se▪ ipsam formationem, tractationem, et communicationem. Hoc est quod Corpus Dominicum mediante ejus verbo et consensu de Carnibus et sanguinibus ipsius formatum fuit, et ipsum familiarissime et diutissime tractavit, et in cibum et potum nobis communicavit, et per hoc nos omnes ad jugum suum suave, et onus leve Charitatis ligavit, et ab omnibus culpis et poenis absolvit, et vitam nobis aeternam contulit: juxta illud Salvatoris, Jo: 6. Qui manducat me, & ipse vivet propter me. Habet quoque cum Episcopis, et Clericorum ordina­tionem, Praebendarum collationem, Templorum consecrationem, ac sacrarum virginum velationem. Ordinat enim Episcopus Sacerdotes per Sa­cramenti collationem, beatissima autem virgo per continentiae obligationem juxta illud, Isa: 52. Mundamini qui fertis vasa Domini. Confert etiam Episcopus Praebendas instituendo, beatissima autem virgo Praebendas faciendo. Conse­crat quoque Episcopus templa corporalia dedicando, beatissima autem virgo templa spiritualia Castimonia inspirando, et sibi illa specialiter vendican­do. Consecrat etiam Episcopus Virgines exterius benedicendo▪ beatissima autem vir­go consecrat virgines interius virtutibus adornando, et eas filio suo desponsando, & non tantum opprobrium sterilitatis eis auferendo, sed eas sibi spiritualiter in filias adoptando, ad divinimi cultum dedicando, et ad statum dignissimum exaltando, juxta illud, Sap: 6. Incorruptio facit esse proximum Deo. Habet etiam cum Papa beatissima virgo (let Popes and their Advocates observe it well) omnium Ecclestarum sollicitudinem: quia Papa est Pater Patrum; ipsa vero est Mater omnium Chri­stianorum, immo omnium bonorum: Juxta illud, Sap. 7. Qui [...] omnium bo­norum mater est. Habet etiam excellentius Papa potestatis plenitu­dinem; Omnes enim dignitates Ecclesiae introductae sunt in servitium, Mar. 20▪ Bea­ta virgo non fuit assumpta in Ministerium, sed in salutis auxilium, et Regni consortium, et in coadjutorium, juxta illud Gen. 2. 18. quia non fuit Vica­ria, sed Socia, et particeps in regno, &c. (Note it well,) Papa enim solum habet eam in vita ista, sed non in coelo, nec in purgatorio, nec in inferno; sic habet virgo. Sicque patet quod quicquid est dignitatis vel gratiae in Sacramentis Ecclesiae, hoc totum virgo benedicta habuit plenarie; cui sit sempiterna Gloria per omnia secula seculorum, Amen. Yea they assert, Maria habuit omnium arti­um * Bernardinus de Busti Mari­ale pars 4. Ser­mo 9. D. [...]. to Z. Gratiis Ma­riae. scientiam. Scivit enim artes mechanicas, et omnes artes liberales. Item ipsa Imperatrix fuit et Leges condere potuit, et Legis interpretatio penes ipsam fuit. Scivit etiam Theologiam et excellentissimam et elevatissimam Theologiae habuit scientiam. Scivit Librum Sententiarum: et totam Bibliam, et omnia purae creaturae scibilia intellexit; Iura quoque Civilia et Canonica, ac Leges et Decreta scivisse in summo, probat Albertus super Missus est, c. 138. Scivit etiam Philosophiam, Medicinam, Mathematicam, Musicam, & Juris prudentiam. And they adde, that she alone (which no unerring. Popes ever yet did) destroyed all heresies; Sermo 51. De festivitate D. Mariae, Ar­tic. 3. c. 4. Ideo de ed Ecclesia dignè canit (write Bernardixus Senensis, Bernardinus de Busti, and others) tu cunctas haereses sola interemisti in u­niverso mundo, quoniam totam veritatem Dei sic concepit, quod esset ipsius genetrix veritatis. Yea she had, Gratiam Sanitatum, operationem Virtutum, Spiritam Prophe­tiae, in such abundance, that she was Summa prophetissa; habuit etiam discre­tionem spirituum, genera linguarum, Interpretationem sermonum, et gratiam Apostolorum, Evangelistarum, ac Pastorum, in the highest perfecti­on, as Albertus, super Missus est, Bernardinus de Busti, and others assert▪ Bernardinus de Busti, Mari­ale, pars 12. Sermo 2. pars [...]. H. Et fuit coronatae corona praedicatorum, quia in ipsa sola remansit fides de filio Dei, quam aliis praedicavit, & eos in fide roboravit. If then the Virgin Mary had all the Dig­nity, Power, Jurisdiction and Grace that the Sacrament of Orders could conferre upon her, and of every Particular Order in the Church of Christ, or Rome, yea all [Page 20] in farre greater fullnesse and perfection then ever St. Peter or any Popes of Rome, or other Bishops, Apostles, Evangelists, Prophets had, and such large knowledge in all these Arts, Lawes, especially in Divinity, and all these several kindes of Graces, as the premises averre, which enabled her both to instruct, govern the A­postles, Church Militant, and all beleevers, when our Saviour left the earth, and com­mitted to her the care and government of them at his Ascention into Heaven; How St. Peter or his Successors can lay the least claim or Title to their Universal Monar­chy and Priesthood over it, as Christs successors or Universal Vicars therein, with­out any assignment, claim, or Charter from the Virgin Mary, (to which they never pretend) or without devesting her of this Soveraign power derived to her from Christ her son; let Popes & Pontificians resolve their own consciences, and all their seduced Proselytes, when they are able: Especially if we adde to this, the remaining reasons they render why Christ left his Mother behinde him upon earth: Bernardin. de Busti Mariale, Pars 11. De Assumptione Mariae, Serm. 1. pars 3. Tercio eam demisit, ratione confortationis, respectu patientium. Quarto demisit eam, ratione honorationis, respe­ctu obviantium. Nam cognoscens Dei filius matrem suam virginem gloriosam esse inter omnes creaturas preciosam, prius voluit ei locum praeparare preciosum & amaenum, in quo ipsa sublimaretur, et postmodum de coelo descenderet ad ipsam assu­mendam. To which reason De Excellen­tia B. Virginis, c. 7. Anselmus Archbishop of Canterbury▪ Mariale pars 11. Sermo 1. De Assumptio­ne Mariae, pars 3. quae dicitur Consolationis, M. Sebastianus Barradius, Je­suita Concord. Evang. l. 6. c. 11. Bernardinus de Busti, and some others, blasphemously adde: Fortasse Domine (Jesu) hoc agere voluisti, ne tuae Curiae (coelesti) veniret in dubium, cui potius oc­curreret; tibi scilicet Domino suo primo in assumpta carne coelum petenti; an ipsi matri, similiter in ipsum regnum materno jure te­cum ascendenti. Prudentiori ergo et digniori consilio praecedere illam volebas, quatenus ei locum immortalitatis in regno tuo prae­parares; et sic comitatus tota Curia tua festinans illi occurreres, eamque sicut decebat matrem tuam per teipsum exaltares. Which assertions of theirs, approved, ratified by Popes, sundry of their Doctors, and publickly printed, preached, believed in the highest and solemnest Feast of the Virgin Maries Assumption, infallibly contradict, refute, subvert the very foundation of St. Peters, and consequentially of the Popes Universal Temporal or Ecclesiastical Monarchy, supposed to be transferred to him by Christ himself at his ascension, as his only Successor, or Vicar General.

6ly. They positively assert, that Christ hath assumed her soul and body into heaven, and placed her therein, far above all orders of Saints or Angels, even at his own right hand, in the very throne of the Trinity: That on the day of her Assumption, (which they observe as a double Festival, with grand de­votion in the Church of Rome) St. Bernardus Sermones deAs­sumptione bea­tae Mariae, Ber­nardinus deBu­sti Mariale pars 11. Sermo 2. DeAssumptione Mariae, pars 3, 4, 5, 7. pars 3. Sermo 3. De 3, 4, 5. Excellen­tia Nominis Virginalis, An­selmus Cantuar. DeAssumptione Mariae, & De Excellent. Ma­riae, S. Brigittae Sermo 1, 2, 3, 4. Divinitus Re­velata, De Ex­cellentia B. Vir­ginis, & Reve­lationum, l. 1. c. 8. Michael Lochmair, Ser­mo 6, 75, 76. Bernardinus Se­nensis, Sermo 51. assumpta est cum honorabili societate, & cum ineffabili jocunditate, & cum mirabili claritate, & cum terribili potestate: Non tantum Dominus Jesus Christus laureatus, corpore glorificato, occurrit suae bene­dictae matri cum toto Angelorum exercitu, omniumque Sanctorum comitiva, sed etiam ipse Rex aeternus Deus trinus et unus, potest dici huic sacra­tissimae virgini triumphaliter obviasse, non motu locali sed compla­centia familiari, et glorificationis influentia principali. Hanc ergò sponsam coram tota coelesti Curia aeternus Pater recognovit, Matrem unigeniti sui, et regni sui consortem; & dixit illud, Es. 40. Domum Majestatis meae glorificabo. Sicque benedicta virgo quasi altera Hester de triclinio foeminarum, id est, de Ecclesia militante adducta est, per Filium suum in gloria Majestatis, et per totam militiam coelestis Curiae ad Cubiculum supernae Regis, et ad Thro­num Dei Patris vehitur, et ipsius sede Trinitatis ad Christi dex­tram collocatur: Et illud figuratum fuit, Hester 2. Et tunc donavit illi Deus, fontalem foecunditatem ad generandum spiritualiter omnes electos, et etiam ad laetificandos ipsos Angelos in aliquo gustu et gradu, et experientia divinorum. Ipsa igitur virgo ex hoc accepit a Patre rationem paternitatis et sublimitatis Regalis ac Imperialis super omnem creatam naturam. Nihil tibi aequale, O Domina, nihil comparabile. Omne quod est, aut est supra te, aut infra te: Supra te solus Deus, infra te omne quod non est Deus: (There­fore [Page 21] Peter and the Roman Pontiffs.) Yea they adde; Bernardinu [...] de Busti, Mari­ale pars 12. Sermo 1, 2. Iesus Rex aeternae glo­riae in gloria suae Majestatis reverentia filiali ipsam adoravit; non ut quamlibetcunque matrem, sed singularis sufficientiae, magnificentiae, & diligentiae; et sublimis Deus eam ut suam reverendissimam matrem reveren­ter adorat, et ad eam venerandam honore inextimabili corporaliter se inclinat. O stupendum prodigium et inauditae altitudinis fasti­gium! ut a muliere Dei filius recognoscat suum esse humanum! Quid non deberet virgini concedere quam tantum voluit honorare? Profecto isto respectu honoris non respiceret Dei filius millesies mille millia Seraphin, et infinities ( si dici liceat) infinitos: (much lesse then of St. Peters or Popes.) Sic ergo tota Trinitas umformi ac concordi voluntate, hanc sacratissimam Virginem ostendit esse suam sponsam incommunicabilis charitatis, inattingibilis dignitatis, mundi Dominam imperceptibilis potestatis, electorum omnium generatricem piam inexplorabilis pietatis, omnium Dei hostium conculcatricem triumphantissimam, insuperabilis strenurtatis, om­nium coelestium the saurorum dispensatricem largifluam pro suae complacentia voluntatis, omnium superiorum delitiarum et con­solationum gustatricem affluentissimam in triclinio divinae Maje­statis. Super hunc dilectum suum in [...]ititur mater illa foelicissima, et in aureo reclinatorio divinae Majestatis reci [...]nbeus, inter sponsi, imo Filii sui brachia requiescit. O quanta dignitas, quam specia­lis gloria inniti super illum quem reverentur Angelicae potestates! Whence they inferte; Absurdum ergò est, ut tam gloriosam Virginem non venerentur linguae hominum, quam tota Trinitas sic honorat tamque veneratur sublimi­tas Angelorum, &c. Yea they make this an Article of their Faith; Sermo Hiero­nymo a [...]tril [...] ▪ Michael Loch­mair, Sermo 76 DeAssumptione Mariae, P. Ber­nardinus de Bu­sti, Mariale pars 11. Sermo 1. pars 6. D. and sundry orbers in their Postils and Sermons of her Assumption▪ d [...]Bernardinus de Busti, Mari­ale pars 11. Ser­mo 2. De As­sumptione, pars [...]. P Q. R. See Yldephonsus & Anselmus Can­tuar. De As­sumptione Ma­riae. Creditur­que, quod ipse Salvator per se totus festivus, cum tota militia coelorum genetrici obviam occurrerit, et cum gaudio eam secum in throno collocaverit, alias quoque non implesset quod in lege ipse mandavit, Honora Patrem tuum & Matrem tuam, &c. They further adde; a Maria fuit assumpta sublimiter, quia ipsa apparuit in coelo impyreo super omnes ordines Angelorum, juxta illud Psal. 8. Elevata est magnificentia tua super coelos. Item apparuit in coelo tanquam Regina in throno ad reg­nandum cum Filio, secundum figuram 3 Reg. 3. Elevata est ad culmen tri­plicis dignitatis; scilicet, Altissime, super coelos, id est, super Ange­los universos: Latissime, ut sit regnum ejus latum, ut elevetur thronus ejus ( sicut David) super Judam et Hierusalem, non solum a Dan usque Bersabet, sed a mare gratiae usque ad mare gloriae, et a flumine influxuum divinorum, usque ad terminos orbis terrarum, regnans super omnem creaturam: (Therefore over St. Peter and Popes themselves.) Tertio elevatur ad culmen dignitatis firmissime: Ipsius dignitas est super omnes sublimissima, et latissima, et firmissima, ita ut non posset moveri sublimitas montis quamdiu durat firmitas lapidis, nec regnum matris, quamdiu durat Imperium prolis: Dan. 7. Tan­ta autem excellentia exaltavit Dei Filius Matrem suam super om­nes Choros Angelorum, quod si ibi ubi ipsa refedit esset multitudo, novam constitueret Hierarchiam, as she doth a new Quaternity, instead of a Trinity of Persons, if this be Catholick Divinity.

7ly. In their Sermons Bernardinus de Busti, Mari­ale pars 12. Ser­mo 1. prologue, & pars 1. An­selmus Cantuar▪ DeAssumption [...] & Excellenti [...] Mariae. De Nominatione, & De Coronatione Mariae, they assert, after her Assumption, Quod ipsa tanquam Regina coeli diademate coronata sedet a dextris Filii, cujus gloriam in spiritu videns Propheta David, inquit Deo, Psal. 44. Astitit Regina à dextris tuis in veste deaurata, circundata varietate. De gloriosa Virgine Maria, ( cujus capiti imposuit, Deus diadema regni coelestis) possumus dicere illud, Eccles. 45. Corona aurea super caput ejus. Et nos (all Roman Catholicks who professe and adore her for their Queen) tibi dicere [Page 22] possumus illud, Tob. 13. In omnia saecula regnum tuum: & Psal. 144. Regnum tuum Regnum omnium saeculorum: & Dan. 2. Regnum quod in aeternum non dissi­pabitur. Veni igitur et super nos regnum accipe. Judis. 19. Deregno enim tuo dici potest illud. Psal. 103. Et regnum ipsius omnibus dominabitur: & Luc. 1. Regni ejus non erit finis. Tu namque in te habes omnes boni Regis, et bonae Reginae proprietates. O Regina excellentissima, Tu et filius tuus (not St. Peter nor the Pope) estis de quibus principaliter dixit Deus, Prov. 8. Per me Reges regnant. Beati autem sunt qui veniunt sub vestro regimine. Datus est ei thronus Regis, super omnes thronos. Nam si ipsam im­proportionabiliter super omnes creaturas diligit, ergo improportionabiliter super omnes collocavit. Ipsa est super omnes creaturas potentissima. Yea they mount her yet one step higher; Ipsa virgo benedicta licet sit subjecta, Deo quantum creatura, superior tamen illi dicitur et praelata in quantum est ejus mater. Ʋnde Luc. 2. de Christo scriptum est, quod fuit subditus illi. O ineffa­bilis dignitas Mariae, qui Imperatori omnium merult imperare! And upon this account it is, they use these expressions to the Virgin Mary, in their Crowns, Anthems, Letanies, Offices, Breviaries, Hours, Psalters of our Lady old and new, and other their printed publick and private Devotions, authorized by the Church, Popes of Rome, and in their late Breviary corrected and set forth by Pope Pius Quintus, Bernardinus de Busti, Mari­ale pars 1 2. Ser mo 2. pars 1 Z pars 3. Sermo 1 & 3. The Pri­mer of our Lady in Latin and English, Pari­sii [...] 1538. f. 88, 89. Bernardi­nus de Busti, Mariale pars 3. Sermo 1. pars 3. I. K. Q. pars 10. Sermo 2. pars 7. Brevia­rium Romano­rum, Rothom. 1600. p. 480, 482. See Bishop Jewels Defence of the Apology of the Church of England, 3. part ch. 18. p. 360. 6. part ch. 7. divis. 2. p. 682. ch. 17. divis. 2. p. 771. Dr. Boyes his Postils, p. 145. Gloriosa Domina excelsa super sydera, Dei Mater alma, &c. Funda nos in pace mutans nomen Eve. Solvè vincla reis, profer lumen coecis; mala nostra pelle, bona cuncta posce; Monstra te esse matrem, per te sumat preces: Impera Filio, jube benedicere. And use this Anthem to the Virgin as one of her 7. spiritual Joyes; Gaude nexu voluntatis, & amplexu dignitatis juncta sis altissimo, ut ad votum consequaris quicquid virgo postularis a Iesu dulcissimo. Hence Sermo 1. De Nativitate B. Mariae. Petrus Damianus writes of and to Mary; Accedis ante aureum humanae re­conciliationis altare, non solum rogans, sed Imperans; Domina, non ancilla. And their Seraphical canonized Bishop and Cardinal Corona B. Virginis, Ope­rum Tom. 6. Edit. Romae Anno 1588. Bishop Ushers Answer to the Jesuits Chal­lenge, p. 487, 489. St. Bonaventura, prescribes this prayer to be used to her, in his Corona, printed at Rome it self with his other Works, Anno 1588. O Imperatrix ac Domina nostra benignissima, jure ma­tris impera tuo dilectissimo filio Domino nostro Iesu Christo, ut mentes nostras ab omni terrestrium ad coelestia desiderio erigere dignetur. And in the 35. Psalm of his Ladies Psalter, printed with it, he hath this versicle to this Empresse; Inclina vultum Dei super nos, COGE ILLUM peccatoribus misereri. The harshnesse whereof some of the Ro­manists have thus qualified in his Psalter printed at Paris Anno 1596. Inclina vultum Filii tui super nos; coge illum precibus, nobis peccatoribus misereri. Whence Operum Pa­rifiis 1616. p. 970, 971. George Cassander, a learned modern Pontifician, in his Consultatio, (writ­ten by the command of, and dedicated to the Emperors Ferdinand and Maximilian the 2.) Artic. 21. De Intercessione & meritis Sanctorum, thus censures the Psalters of the Church of Rome: Quid quod totum Psalterium, (as in that of their great Dr. Bonaventura, and others) sublato ubique Domini Nomine, (and particularly Ps. 110. 1.) in Nomen Dominae commutatum legitur? Quin vero et eo ventum est, ut etiam Christus jam in coelo regnans, ma­tri subjiciatur; quomodo in nonnullis Ecclesiis canitur:

And elsewhere they thus pray to the Virgin; Thou callest thy self the handmaid of Jesu Christ, but as Gods law teacheth. Historia Chr. August. Com­memoratio Vir­ginis Mariae. See Dr. John White his way to the True Church, Epi­stle to the Rea­der. Thou art his Lady Mistresse; for right and reason willeth, that the Mother be above the Son; therefore pray him humbly, and command him from above, that he lead us to his Kingdem at the worlds end.

8ly. They yet further assert and proclaim to all the world, in vindication of the Virgin Maries Soveraign Imperial Regal and Lordly Dominion; Bernardinus de Busti, Mari­ale pars 1 Offi­cium Concep­tione Mariae, pars 3. Sermo 2. pars 3. quae dicitur Inter­pretationis D. E. Maria inter­pretatur Domina, sive Dominatrix. Ideò illi canit Ecclesia; O gloriosa Do­mina [Page 23] excelsa super sydera. Nam si Imperator est Dominus totius mundi, Impera­trix est Domina orbis; (which they prove by sundry Texts of the Civil Law.) Est etiam beata Maria Domina coeli et mundi. Upon this account Bonaventura in his Ladies Psalter, and Bernardinus de Busti in his Officium Conceptionis Mariae, authorized by the Bull of Pope Sixtus the 4th. thus blasphemously turn Dominum into Dominam, beginning their Vespers and Office with it for her honour. See Fox Acts & Monuments, Vol. 3. p. 276. Bishop Ushers Answer to the Jesuits Chal­lenge, p. 492. Psal. 110. 1. Dixit Dominus DOMINAE MEAE, sede a dextris innocentiae meae, Allelujah. Dixit Dominus, cum reliquis de Sancta Maria, Laudate pueri Dominam super omnes gentes in conceptu gloriosam, Allelujah. And to evidence this her Soveraign Dominion, they produce these solid reasons for it. Primo, propter Do­minium, de qua ipsa inquit, Eccles. 24. Gyrum coeli circumivi sola, & profundum abyssi penetravi, & in fluctibus maris ambulavi, & in omni terra [...]steti, & in omni populo & omni gente primatum tenui. Ipsa enim tanquam Domina coelum circumivit, et ubique dominium accepit: (Therefore not St. Peter, nor his pretended successors.) Vel dicitur, Gyrum coeli circumivi, quia omnes Sanctos gerit & circumivit, eosque ad intercedendum pro nobis solicitè inducit. Et dicitur sola, quia ipsa orante omnes orant, et ipsa silente omnes silent. Ʋnde Anselmus in De Excellen­tia B. Virginis Mariae. lib. orationum, dicit; Te Domina tacente nullus orabit, nullus ad ju­vabit; te autem orante omnes juvabunt, omnes orabunt. Secundo, dominatur in inferno; unde subdit, & profundum abyssi penetravi. Non enim tantum do­minatur Daemonibus minoribus, qui sunt in superficie terrae; nec tantum mediocribus, qui sunt in medio inferni; sed etiam maximis, qui sunt in profundo. Tertio, dami­natur in Purgatorio; ideo subdit, & in fluctibus maris ambulavi. Poena enim purgatorii dicitur It seems it is only a watry, not fiery Pur­gatory, as they fancy it. fluctus, quia est transitorius; & dicitur maris, quia est amara. In illius fluctibus ipsa ambulat, quia meritis suis miseros a poenis illius liberat. Quarto, dominatur mundo; ideo subdit, in omni terra [...]steti, & in omni populo & omni gente primatum tenui. In mundo quidem sunt tria genera hominum, quidam sunt mali, quidam boni, quidam verò tepidi. Ipsa quidem dominatur malis eos ad poe­nitentiam reducendo; dominatur bonis eos in gratia conservando; dominatur tepidis illos in gratia ferventer proficere faciendo.

9ly. They affirm and teach, that the Virgin Mary; Bernardinus de Busti, pars 3. Sermo 2. pars 3. E. See Vega Jesuita in Apoc. 12. Fect. 2. nu. 3. Secundo, principaliter dicitur Domina propter jus dominii adquisitum. Acquirit autem quis dominium alicujus rei aut ratione emptionis soluto precio; aut ratione operationis, quando aliquis rem operatus est, & eam in esse produxit; aut ratione electionis. Virgo igitur beata habet jus dominandi; Primo ratione emptionis; quia cum Filius suus emeret & redimeret humanum genus, ipsa ad hanc redemptionem faciendam est multipliciter operata, precium scilicet redemptionis ministran­do, et ipsum redemptorem mutriendo. Secundo ratione operationis, quia ipsa est mater Dei, qui cuncta in esse produxit: Hebr. 3. Omnia autem bona Filii facta sunt matris, cui sine liberis morienti in omnibus bonis successit. To which I shall annex that of De Arcani [...] Catholicae Ve­ritatis, Dr John White, qua su­pra. Aretine; For the love of Jesus and Mary, God created the World; for the love of the undefiled Virgin, who is the Wisdome of the World, God made Heaven and Earth; and it was not only made for her love, but also preserved; for it could no way stand, our deeds are so-evil, but that she by praying for us mer­cifully upholdeth it. Tertio (dicitur Domina mundi) ratione electionis, quia Deus ab aeterno ipsam eligit in habitationem.

10ly. They argue; Bernardinu [...] de Busti, Ibid. Tertio, principaliter dicitur Domina propter mul­titudinem subditorum, (to wit, all Angels in heaven, Men on earth, in Pur­gatory, and Devils under the earth) Mater Domini omnis creaturae, effecta est Domina omnis creaturae. Ideò merito dici potest de illa illud, Gen. 1. 28. & Gen. 27. 29. & ad quamlibet creaturam illud, Gen. 16. Revertere ad Domi­nam tuam, & humiliare sub manu ejus. Quia igitur, magnae Dominae magna dona largiantur; Hest. 2 Ideò haec Domina nostra invocantibus cam subvenit universis [...] et omnibus misericordiae sinum aperit, ut de plenitudine ejus accipiant universi. Hence, Bernardinus de Busti, Mari­ale pars 1 2 Ser­mo 2. pars 1; O. Tot creaturae serviunt gloriosae Virgini Mariae, quot serviunt Trinitati. Omnes nempe creaturae quemcunque gradum fecerunt in creaturis, sive sint spiritus, ut Angeli; sive rationales, ut homines; sive corpo­rales, ut corpora coelestia, vel elementa, et omnia quae sunt in coelo vel in terra; sive damnati, sive beati, quia omnia quae sunt divin [...] im­peri [...] [Page 24] subjugata, gloriosae Virgini sunt subjecta; Ipse enim qui Filius Dei & Virginis benedictae volens ut sic dicam, paterno principatui quodammodo aequiperare maternalem. Hence they introduce the 12. Orders of Angels and Stars, thus crowning her with their praises; Qui omnes eam coronant, quia ipsam perpetuè venerantur, mirantur, & laudant. Seraphin enim mirantur & laudant in ea charitatem succensam; Cherubin, sapientiam tam profundam, Throni, potestatem & quietem in Domino sic tranquillam. Dominationes, tantam super Angelos praeeminentiam. Virtutes, tantam miraculorum efficaciam. Po­testates, tantam super Daemones potentiam. Principatus, tan­tam de omnibus regnis providentiam. Archiangeli, tantam de omnibus locis diligentiam. Angeli, tantam de omnibus singulis hominibus custodiam. Martyres, tantam in tribulatione constan­tiam. Confessores, tantam sobrietatem et temperantiam. Vir­gines vero, tantam ipsius puritatem et munditiam. Ʋnde illi dicere possumus illud, 2 Par. 6. Te laudat omnis virtus coelorum, & tibi est gloria in saecula saeculorum, Amen.

IIly. From the Letters of Bernardinus de Busti, Mari­ale pars 3. Ser­mo 3. S. T. V. De 3. & 4. Ex­cellentia Virgi­nis Nominis, quae dicitur Re­gina, & Im­peratrix. R. and I. which they finde in her name Maria, they attribute and appropriate to her de jure, the Titles and Soveraignty of Regina, & Imperatrix coeli, terrae et mundi. Primo, quia ipsa genuit coelestem Impera­torem, & ideo potest ab eo petere quicquid vult, Si ergo imperat filio ratione ma­ternalis Iurisdictionis, qui fuit subditus ei, Lu. 2. multo magis imperat om­nibus creaturis filio suo subjectis. Est etiam Imperatrix, quia aeterni Im­peratoris est sponsa. Quoniam verò Deus illi tradidit Imperium Orbis, et omnium continentium in eo; Dixit ei, quod habetur in 4. Aeneid. Imperium sine fine dedi, his ego nec met as rerum, nec tempora pono. And from thence they thus assert her Soveraign power and right of receiving all Appeals immediately to her self, from all oppressed persons, Devils, Tyrants, Powers whatsoever, yea from the very Justice of God and Christ himself, who hath constituted her the Lady Chancellor of Heaven, and given, assigned all his mercy to her alone, to manage, dis­pose of at her pleasure, reserving only his Justice to himself; which they thus relate and averre for an undoubted Article in their new Roman-Creed. Tantae autem authoritatis in coelesti Palatio est ista Imperatrix, quod omnibus aliis Sanctis intermediis omissis, ad ipsam licet ab omni grava­mine appellare. Licet enim secundum jura civilia debitum medium servetur in ap­pellationibus. (Imperatores, &c.) tamen in ipsa servatur stylus juris Canonici, quo omisso quolibet medio appellatur ad Summum Pontificem­Quilibet ergo potest ad eam appellare. Vnde de ipsa dicere possumus illud, quod scriptum est in C. ad Rom. 2. q. 6. ubi dicitur; Ad eam ab omnibus op­pressis est appellandum et concurrendum quasi ad matrem, ut ejus uberibus nutriantur, authoritate defendantur, et a suis oppressori­bus releventur, quia non potest, nec debet mater oblivisci filii sui. Confidenter igitur unusquisque appellet ad ipsam, sive gravetur a Diabolo, sive ab aliquo Tyranno, sive a corpore proprio, aut a di­vina justitia. Primo, licet appellare a Diabolo, sic fecit Theophilus qui­dam, qui ut scribitur in miraculis ejusdem Virginis, ab Episcopo. suo à Vice-Dominatu depositus, in tanta desperatione cecidit, quod Diaboli servum se fecit, & de sua servi­tute Chirographum manu propria conscripsit, & Diabolo tradidit. Postmodum ad eor suum rediens & penitens, ▪ad Imperatricem appellavit, & ipsa totum irritum fecit, & Diabolo ut Theophilo Chirographum redderet praecepit, & sic ipsum in sta­tum pristinum restituit, & gratiam ac veniam sibi impetravit. Secundo, licet ap­pellare ad ipsam, si quis gravatur à Tyranno, quod patet in h. Basilio, cui cum See Baronius & Spondanus, An. 363. nu. 13, 14. Julianus Apostata ad praelium contra Persas vadens minatus fuisset, quod in reditu suo Civitatem suam destrueret, Sanctus Basilius ad Imperatricem istam appellavit, quae Militem quendam nomine Mercurium jam defunctum suscitavit, qui super equum conscendens, atque ad Julianum pergens, ac lancea fortiter vibrans ipsum occidit. Ideò dicit Sanctus Philebertus in quodam Sermone, veniant ad beatam Mariam justi cum Basilio, effectum celerem percepturi; veniant & peccatores cum Theophilo desideratam [Page 25] gratiam adepturi. Tertio, licet ad ipsam appellare, si quis gravatur à cor­pore proprio, sicut patuit in Maria Egyptiaca, quae ut habetur in vita Sanctorum Patrum cum multo tempore carnali concupiscentiae deservisset, tandem ad Impera­tricem istam confugiens & appellans, concupiscentiam vicit & castitatem servavit. See, Gabriei Biel Epositio Canonis Missae, Lectio 80. D [...]. Reynolds De Idololatria Ro­manae Eccles. l. 1. c. 1. Dr. Boyes his Po­stils, p. 145. Quarto, licet ad ipsam appellare, si quis a Dei justitia se gravari sentit, quod significatum fuit, Hest. 5. ubi dicitur, quod cum Rex Asierus Judaeis esset iratus, Regina Hester ad ipsum placandum accessit. Cui Rex ait, etiam si dimidiam partem regni mei petieris dabitur tibi. Ista ergo Impe­ratrix figuravit Imperatricem coelorum; cum qua Deus Reg­num suum divisit. Cum enim Deus habeat justitiam et mise­ricordiam; justitiam sibi in hoc mundo exercendam retinuit, et misericordiam matri concessit; et ideo si quis sentit se gravari a foro justitiae Dei, appellet ad forum misericordi [...] matris ejus. Which is seconded by Gabriel Biel, Se [...]mo 76. Michael Lochmair, St. Briget, and sundry other Romanists: Upon which account as God himself is stiled in Scripture, 2 Cor. 1. 3. c. [...]. 8. [...] Pet. 5. 10. the Father of mercies, and the God of all grace and consolation; so now they stile, yea fly and pray to her as to the Mother of all Mercy and Consolation; witnesse these Titles they give her in all their publick and private Devotions; Bernardinus de Busti, Mari­ale pars 3. Ser­mo 2. pars 2. Derivationis [...]. and throughout his Mariale; Officium beatae Mariae secun­dum usum Sa­rum, f. 42, 43. and in all other their Offices, Breviaries, Ro­saries, Primers, and Books of Devotion. Mater Mi­sericordiae, Mater Gratiae, Origo spiritualium fontium et sluminum: Quod secundum omnes Doctores, Maria derivatur a Mari, quia sicut omnia flu­mina intrant mare & exeunt ab ipso, Ecclis. 1. ita omnes gratiae divinae irruant in beatam Virginem, caeteris per partes gratia praesta­tur: Mariae vero tota se infundit gratiae plenitudo, ab ipsa autem Virgine nobis gratiae communicantur. Ipsa est fons hortorum, Gen. 2. irrigans superficiem universae [...]terrae; nec ipsae herbae nec plantae virtutum possunt germinare, nec crescere, aut proficere, nisi sint ab ipsa aqua gratiae irrigatae. O dispensatrix misericordiae, et eleemo­synaria gratiarum et divitiarum Dei; O thesauraria altissimi; O cibus et refectio humanae mentis; O auxiliatrix in omni ca­lamitate; O vena misericordiae; O unica spes, &c. Noli me abjicere a misericordia tua▪ sed respicere me digneris tua dul­cissima gratia, sicut te cum Johanne respexit filius tuus Domi­nus et Redemptor, &c. Which prayers and addresses to her, as the only mother, fountain of all Mercy, Pitty, and Grace, are grounded upon Bernar­dinus de Busti, St. Bernards, St. Brigets, Anselmes, and sundry other Roma­nists assertions and interpretations, that Mariale pars 3. Sermo 5. De Prima Praeroga­tiva incipiente ab M scilicet quod beata Vir­go est Mater Mise [...]icordiae, S. Brigittae Re­velationes, & Sermo Angeli­cus. per primam hujus nominīs literam M. significatur, quod ipsa est Mater Misericordiae; Misericordia enim ejus est omnibus Misericordiis aliorum Sanctorum omnium excellentior, genera­lior, communior, & major. Omnibus se diffudit, nec est qui se abscondat à calore ejus. Ejus misericordia prae caeteris omnibus est diuturnior; caeteris non ex­audientibus Maria non deserit. Ejus misericordia est omnibus generalior, quia ubique generaliter invenitur, scilicet, in mundo, in judicio, et in coelo. Primo in mundo, quia misericordia ejus plena est omnis terra; Nec mirum, quia ipsa habet miserendi potentiam, sapientiam, et voluntatem promptam. Secundo subveniet in judicio: Ipsa enim beata virgo cum filio ad judicium veniet, & ibi erit in magno honore quantum ad se, & in magna utilitate quantum ad nos: domesticis suis dabit cibaria; illos etiam vest it duplici stola gloriae & beatitudinis, &c. animae & corporis. Tertio, ejus miseri­cordia apparet in coelo, quia ejus claritas in beatis est causa gloriae, laetitiae, & honorificentiae. Mariae praesentia totus illuminatur orbis, adeo ut ipsa superna civitas clarius rutilet, virgineae lampadis illustrata fulgoribus. Misericordia Virginis omnibus est communis, et omnibus mise­ricordiae sinum aperit; ipsaque est templum Dei, unde nemini claudit gremium p [...]etatis. Ejus misericordia est omnibus aliis major longitu­dine, latitudine, sublimitate, & profunditare. Quis benedictae misericordiae tuae longitudinem, latitudinem, et profunditatem investigare posset▪ Longitudo enim ejus usque ad diem novissimum subvenit universis eam invocan­tibus. [Page 26] Latitudo ejus replet orbem terrarum, quia ejus misericor­dia plena est omnis terra. Profunditas sedentibus in tenebris, & umbra mortis se communicavit & gratiam obtinuit; precibus suis obtinendo reis veniam, aegro tisme­delam, pusillis corde robur, afflictis consolationem, periclitantibus adjutorium, & libe­rationem. Licet igitur diversis nominibus nuncupetur, tamen nullum est praeclarius nomen eique convenientius quem Mater Misericordiae. Nam si illam Imperatri­cem, Reginam, Dominam, Dominam Dominarum, Dea Dearum, appelles, impor­tant solum quandam excellentiam, & non benignitatem, nec videbitur esse Dea vel Do­mina peccatorum. Non etiam videtur esse appellanda Regina gloriae, quia gloria est tantum in coelo, & non in terra, nec in inferno, net in purgatorio, sed misericordia in quolibet horum est, ergo maximum Regnum est misericordiae, et consequenter Maria debet appellari Regina et Mater misericordiae. Bernardinus de Busti, Ma­riale Pars 12. Sermo 2. Pars 1. L Regnum misericordiae est super omnia Regna, & propterea propriè convenit Matri Dei, quae omnium Regnorum Dei est Regina. Praeterea ipsa super patrimonium & pro­prietatem Filii sui est Regina: Sed hoc patrimonium est misericordiae, quia Dei proprium est misereri semper & parcere, Ergo beata virgo proprie Misericordiae est Regina et Mater. Ideo illi canit Ecclesia; Salve Regina misericordiae. Et iterum, Maria mater Gratiae, mater Misericordiae.

12ly. They further adde from A. the fifth and last letter of her most sacred name; * Bernardin. de Busti Mariale, Pars 3. Sermo 3. De quinta Excellentia Nominis Vir­ginalls, quae di­citur Augusta­lis X. Psalte­rium Bonaven­turae. A significat beatam Virginem esse (not only Advocatam, but) Augustam totius orbis. Si enim uxor terreni Imperatoris appellatur Augusta; multo magis con­juncta et desponsata coelesti Imperatori benedicta Virgo appellari debet Augusta: maxime, quia ipsa augmentavit Imperium divi­num super humanum genus deperditum, atque ipsa mediante au­ctus est fidelis populus colens Deum. Ideo de illa dici potest illud Psal. 104. Et auxit populum suum vehementer. Ad istam igitur Augustam de­bent omnes tribulati recurrere, quia ipsa neminem spernit, sed omnes benignissime recipit, et semper residit et expectat ad se ve­nientes. o Ibid. Pars 3. Serm. 3. de 1 & 2. Excellen­tia quae dicitur Augustalis. Ʋnde Thronus Dei appellatur. Ideo Apostolus Hebr. 4. ait, Adea­mus cum fiducia ad thronum gratiae ejus, ut misericordiam consequamur, & grati­am inveniamus in tempore oportuno. Rogemus ergo istam serenissimam Augustam, ut nos ab hostium insidiis et impugnationibus protegens, atque populo Dei annumerari faciens, in bonis operibus perse veran­tes usque ad finem, ad contemplandam post hujus vitae transitum ejus (not Dei, or Christi) gloriosam Majestatem in coelesti faciat pa­tria sublimari, Amen.

13ly. They further adde from the letter A, Ipsa est Arca Thesauro­rum Dei, quae figurata est in Arca Tabernaculi; in qua Divinos the sauros suos omnipotens Deus collocavit, maxime serenissi­mae misericordiae et charitatis: Yea, Bernardinus de Busti, Mari­ale pars 2. Ser­mo 1. De Na­tivitate Mariae, pars quae dici­tur Jocunditatis T. Ipsa est fenestra coeli, per quam Deus oculis suae misericordiae nos respicit. Ʋnde canitur in Officio ejusdem Virginis, Intrent ut astra flebiles, coeli fenestra facta es: Di­cere autem potest Virgo benedicta, quae est ostiariaria (yea ostium) paradysi, juxta illud Joan. 10. Ego sum ostium; per me si quis introierit, salvus erit; (blasphe­mously transferring this Text from Christ to her) Ideo O peccatores a patria coelesti exules intrate per portam istam: Ite, O infirmi ad medi­cum: accedite O orphani ad parentem: pergite O coeci ad lumen: properate O afflicti ad consolationem: ambulate O virgines post speculum pudicitiae: festinate matres ad matrem Dei; currite O viduae ad nutricem veri sponsi: Proficiscimini O pauperes ad thesau­ratricem bonorum coelestium: Egredimini O incarcerati per janu­am perfectae libertatis. Nosque omnes in hac miseriarium valle la­borantes, rogemus eam cum beato Augustino in sermone hodierno, (fathered on him by Popish Impostors) Sancta Maria succurre miseris, juva pusillamines, refove flebiles, ora pro populo, interveni pro Clero, [Page 27] intercede pro devoto foemineo sexu: sciant omnes tuum juvamen, quicunque celebrant tuam sanctam Nativitatem. Assiste parata votis poscentium, et repende omnibus optatum effectum. Ibid. pars 2. Sermo 2. U, Z. Ipsa enim Maria est virga aurea. Hest. 5. Cum enim Rex Assuerius esset iratus, extensio illius virgae ipsum placavit, & Regina Hester in palatium introduxit, & om­nia impetravit. Ipsa quippe virgo beata Deum placat, quia est nostra Advocata. Cum enim Deus percutit cor peccatoris virga aurea, id est, devotione Virginis, statim placatur, et illi aeternam poenam remittit. Et ideo possumus dicere Deo illud, Prov. 23. Si percusleris eum virga, non morietur. Sic & Christus cum nos percutit virga, id est, devotione virginali, nos facit li­beros a servitute Diaboli. Haec quoque beata virgo figurata per virgam auream, in palatium coeleste nos introducit, quia est janua paradisi. Ʋnde canit Ecclesia in Officio beatae Virginis, Tu regis alti janua & por­ta lucis fulgida. Omnia etiam nobis impetrat ista virga aurea, quia est mater Dei ve­neranda; Dicit enim ei filius ejus illud 3 Reg. 2. Pete mater mea, neque enim fas est ut avertam faciem meam à te. Beatus qui audit me, & vigilat ad fores meas quo [...]die; qui me invenerit, inveniet vitam, & hauriet salutem à Domino, Prov. 8.

14ly. If this be not sufficient, in pursuance of the premises, they dogmatize; Bernardinus de Busti Maria­le Pars 3. Ser­mo 1. Pars 2. quae dicitur Fi­gurationis. Sciendum est, quod Deus ipsi ministrae suae commisit Officium mi­nistrandi et dispensandi omnes eloemosynas et gratias, quas de coe­lo in terram ad nos mittit. Non solum autem fecit eam Deus eloemosynariam suam, per quam nobis pauperibus & esurientibus dedit pa­nem illum coelestem, qui de coelo descendit, Joan. 6. sed etiam fecit ipsam Ceila­riam suam vinariam, id est, Spiritus sancti abundantiam, in quam introduxit beatam virginem, et fecit eam suam dispensatricem, Cant. 2. Ideo ipsa inquit eis, Cant. 5. Bibite amici & inebriamini charissimi. O Idem, Pars 3. Sermo 2. De beatissimae Virginis No­minatione. nomen gloriosae virginis suavissimum, nomenque jucundissimm Maria! Prima li­tera M. misericordiam ostendit, & pietatem ejus qua plena est omnis terra. Tu es di­gna nominari, & ab omnibus amari & revereri, quia per te gratiam adquirimus, gloriam impetramus: per te Maria franguntur vincula, solvuntur debita, vincuntur vitia, solidantur conf [...]acta, recuperantur perdi­ta, renovantur vetera, roborantur infirma, magnificantur minima, ima exaltantur, incepta promoventur, infecta perficiuntur, perfecta conservantur, daemones fugantur, purgatur cor, mens refulget, et animus inslammatur, liquescit pectus, dulcescit gustus, et decora­tus aspectus. Yea Maria, (writes De Festivi­tatibus B. Mariae Virginis, Ser­mo 51. cap. 3. Bernardinus Senensis) omnibus sapientibus & insipientibus copiosissima charitate debetricem se fecit, omnibus misericordiae si­num aperit, ut de plenitndine ejus capiant universi, scilicet, capti­vus redemptionem, aeger curationem, peccator veniam, justus gloriam, angelus laetitiam, demum tota Trinitas gloriam, filii u Bernardus de Busti Ma [...]iale Pars 3. Sermo 2. pars 3. In­terpretationes G, H. Dei persona humanae carnis substantiam, ut non sit qui se abscon­dat a calore ejus.

15ly. Sciendum est ergo, quod isti gloriosae Dominae virgini be­nedictae, omnes creaturae reverentiam exhibent, & faciunt illud quod de filio suo praecepit Apostolus Phil. 2. (which Popes alledge for their Soveraign authority, & their Lady Maryes Advocates for hers) In nomine Jesu Christi omne genu flectatur coelestium, terrestrium, & infernorum. In nomine igitur Virginis Mariae dicuntur genua flectere agmina coelestia. Angeli etenim nomen ejus Mariae maxime venerantur et reverenter adorant, et ipse filius matrem suam Dei veneratur et laudat: Quia ergo Christus, ut scriptum est Lu. 2 erat subditus beatae Virgini, ideo haec est vera locutio, (true blasphemy indeed) Beatae Virgini omnis crea­tura est subdita, et Deus. Ʋnde Bernardus Homil. 1. super Missus est, ait, Deus cui serviunt potestates, & principatus obediunt, subditus erat matri, & non tan­tum matri, sed Joseph propter Mariam, ex quo eam veneratur. Secundo, sibi flectunt genua omnia terrestria, id est, omnes generationes, & quae praecesserunt & quae sequuntur, & quae venturae sunt, sicut ipsa inquit Luc. 1. Omnes generationes vocabunt me be­atam. [Page 28] Tertio flectunt sibi genua omnia infernalia, id est, Daemones, qui velint nolint ipsam adorant, et ad ejus nominationem pavent et tremunt, unde di­cit Sanctus Gerardus Episcopus & Martyr. Invite quoque Infernus beatae Mariae u­lulat, & procacissimi daemones clamant; secundum enim Papiam, Domina in­terpretatur dans minas; & ipsa inimicis humani generis dominans, minas infert. Item secundum catholicos, interpretatur Domina, id est, domans manus; & ipsa do­mat daemonum manus, et potestates, ideo timent et venerantur. Yea Mariale pars 12. Sermo 2. pars 1. S. Ratione glorificationis, Tanta est gloria Virginis Matris Dei, quod tantum excellit in gloria naturam Angelicam et humanam simul junctam, quantum circumferentia firmamenti excellit in mag­nitudine centrum suum, cum intelligat in filio suo, se quasi alterum ipsum Deitate vestitum: Whereto Tractatus de Laudibus Vir­ginis. Arnoldus Carnotensis adds, Maria constituta est super omnem creaturam, & quicunque Jesu curvat genua, matri quoque pronus supplicat; et Filii gloriam cum Matre non tam communem judico quam eandem. Which Comment. in Apoc. 12. sect. 2. nu. 3. Ludo­vicus Lucius Hist. Jesuitica, l. 2. c. 4. p. 218. Viega the Jesuite likewise asserts in the self-same words for Roman Catholick Divinity. Whence ^d Bernardinus de Busti concludes, Boni filii est magis velle quod mater honoretur quam ipse, Christus ergo Optimus filius qui tantam honoravit matrem in terris, nunquid eam honorare despexit in coelis? Boni quoque * Mariale, pars 11. Serm. 1. pars 6 E. & pars 7. Y. filii est velle ut magis serviatur matri quam sibi. No wonder then they honor and serve her more then Christ her sonne, and equallize her with him, both in her Vniversal Soveraignty and Glory, as one and the same with his; yea make her assumption into heaven more solemn and glorious then her sonnes▪ Per comparationem utriusque, ista virginis assumptio Pompa solennior. Inveniuntur quippe Angeli soli Redemptori occurrere potuisse; Matri vero filius ipse cum tota coeli Curia tam Angelorum quam justorum homi­num occurrens, evexit eam ad beatam sessionem.

16ly. They thus daily crown the Virgin Mary for their Queen and Empresse * Bernardini de Busti Mariale, Pars 12. Sermo 2. de Corona­tione Mariae, pars 3. quae dicitur Recor­dationis O. of heaven and earth, with this Crown, and vow obedience to her; Cum enim fa­cimus Coronam perinde est ac si ejus Capiti Coronam imponeremus, et ipsam no­stram Reginam constitueremus; Corona enim solummodo datur Regibus et Reginis. Tunc ergo ei dicimus, O Maria Imperatri [...] coeli, Reginaque mundi; ecce quod te elegimus pro Regina nostra, et nos servulos tuos facimus, et in perpetuum sub Imperii tui servitute vivere volumus. Et ideo sumus mittentes Coronas ante thronum Apoc. 5. thronum tuae Majestatis. Quia autem miseris misericordia est neces­saria, quae est plenitudo virtutum in singulis; & nos sumus miseri, ideo tibi offeri­mus Coronam, non quod egeas nostris Coronis aureis vel argen­teis, sed ut per hoc confitentes te esse magnam Reginam, mereamur sub dominio tuo semper permanere. Scimus enim, quod non potest Rex alie­nare Castrum, Villam, aut Civitatem invitis hominibus inhabitantibus. Et ideo postquam nostra Regina facta es, non poteris nos refutare sine con­sensu nostro. Illud enim solum quis dicitur posse facere quod de jure perjuste facere potest: O igitur Domina et Regina nostra, ecce quod nos servi tui promittimus tibi servare omnem illam fide­litatem quam tenentur quilibet boni subditi custodire erga domi­num suum, ideo etiam tu teneris erga nos esse fidelem. Dominus quoque fideli suo in his omnibus vicem reddere debet; quod si non fecerit, merito censebitur maledictus, &c. Debet autem unusquis­que Christianus se et sua omnia in manu tua committere, et nul­lam * Bernardini de Busti Mari­ale Pars 12. Serm. [...]. de Coronatione Mariae, pars 1. C. permittere transire diem quin saltem unam dicat Coronam ad laudem tuam. O igitur Regina nostra serenissima, profectò tu dicere potes illud in Esdr. 1. 1. Omnia regna terrae dedit mihi Dominus. Et nos tibi dicere possumus illud, Tob. 13. In omnia secula regnum tuum, & Psal. 144. Regnum tuum Reg­num omnium seculorum; & Dan. 2. Regnum quod in aeternum non dissipabitur, [Page 29] Veni ergo et super nos regnum accipe▪ Judic: 19. De regno enim tuo dici potest illud, Psal. 103 Et regnum ipsius omnibus dominabitur; & Luc▪ 1. Regni ejus non erit finis. Tu quoque in te habes omnes boni Regis et bonae Reginae proprietates. Ʋndo tu potes dicere de devotis servitoribus tuis; 2 Para. 12. 1. Sciant distantiam servitutis meae & servitutis regni terrarum: Et quid mirum, O Virgo benignissima, si nobis est jucundum tibi servire, cum servie­rit Jacob pro Rachel septem annis, & videbantur dies pauci pro amoris magnitudi­ne, Gen. 29. O bona Domina, tu scis quod tuus serbus sum ego; Psalm 115. Ne igitur transeas servum tuum, Gen. 18. sed pro tua benignitate dignare dicere de me, Erit mihi servus sempiternus, 2 Reg. 27. & illud Isa. 42 Ecce servus meus, suscipiam eum, Electus meus, complacuit sibi in illo anima mea▪ Placeat humanitati tuae dicere mihi illud, Esa▪ 49. Servus meus es tu, quia in te Gloriabor.

17ly. St. Sermo 61. Artic. 1. cap. [...]: See Bishop Ushers Answer to the Jesuites Challenge; p. 480, 481▪ & Bernardin de Busti Mariale, Pars 3. Serm. 3. pars 3. & pars 12. Serm. 2. pars 12. Serm. 1, 2. Bernardinus Senensis thus positively resolves, De Monarchia autem Vniversi nunquam Chris [...]us testatus est (by way of Legacy, or grant, no not to St. Peter) eo quod sine Matris praejudicio nequaquam fieri poterit: Insuper, noverat, quod potest Mater filii irritare testamentum, si in sui praejudicium sit confectum. Ex his omnibus apertissime cla­ret, quod Mater Jesu Maria haereditario jure omnium qui sunt infra Deum habet Regale Dominium et inclytum obtinet Principatum. Therfore it is most certain by this Saints verdict, he never assigned his Vniversal Mo­narchy, & all Power in heaven & earth, to St. Peter or his successors at his ascention, or since; whence Petrus Damianus (the first Baronius & Spondanus, An. 1056. n. 2. & 1095. n. 6. instituter of the Office of our Lady) thus assures the Virgin, and her Disciples, Data est Tibi omnis potestas in coelo et in terra; as well as Sermo 1. De Nativitate B. Mariae, Tom. [...] ▪ Socii, Sept. [...] ▪ Bernardinus de Busti, and others in the forecited places. In respect of which her Universal Soveraignty, their canonized Cardinal St. Bonaventura thus concludes the last Psalm in his Ladies Psalter, by metamorphosing Dominum into Dominam; Laudate Dominam in Sanctis ejus, Laudate eam in virtutibus & miraculis ejus; Omnis spiritus laudet Dominam nostram.

I shall now appeal to the Judgements, Consciences of all sober Pontificians, as well as Protestants▪ Whether all the premised Practises, Prayers, Panegyricks, Resolutions of these their Seraphical Doctors, and canonized Saints, appro­ved, magnified by the Popes, Church of Rome, and devoutest Roman Catholicks of all Orders or Fraternities dedicated to our Lady▪ and the Soveraign Regal Im­perial Dominion, Powers they thus ascribe unto her over all Angels, Powers, Crea­tures both in heaven, earth, Purgatory, and Hell it self, be not totally inconsistent with, derogatory, subversive to St. Peters & the Popes Universal Temporal and Ec­clesiastical Monarchy? And whether they must not henceforth disclaim them as inconsistent with, and destructive to their Soveraign Ladies, Queens, and Em­presse Maryes Monarchy; or else cease any longer thus to court, adore; sing, pray unto her, and renounce all their premised passages, practices, Postills, Prayers relating to her Soveraign Majesty, as meer high Treasons, Heresies, Blasphemies against their Universal Lord and Monarch St. Peter, and his Roman Successors; who never yet pretended themselves to be Viceroyes, Vicars General, or Successors to Mary in this her Supream Authority, which they have unadvisedly or erroneously asserted, not well considering how inevitably it refutes and subverts their own; and her sons too; who as he will admit of no equal or corrival with him in his Royal Isay 42. 8; c▪ 48. 11. Glory; so much lesse in his Prophetical or Sacerdotal Offices, of Mediation, Advocation, Re­conciliation, Salvation, and the like, to all which they intitle the Virgin Mary, to hers and his dishonor, as I shall in the next place clearly evidence.

1. Although the Scripture be expresse, that as there is but one God, so there is but one Mediator between God and Men, the Man Christ Iesus, who gave himself a Ransome for all, 1 Tim. 2. 5, 6. who is likewise stiled The media­tor of the new Covenant, Hebr. 8. 6. c. 9. 15. c. 12. 24. by whom only we have accesse unto the Father, and the throne of Grace, Ephes. 2. 18. c. 3. 12. Rom. 5. 2. c. 8. 34. Hebr. 4. 15, 16. and in whose name alone we are to make all our addresses & petitions to God the Father, John 14. 13. c. 15. 16. c. 16. 23, 25, 26. Col. 3. 17. Yet the Roman Church and Popes have intituled their Queen Mary to this peculiar office of [Page 30] Mediatorship, from the first letter M. in her name; For, Secundum devotos Doctores (as Mariale Pars 3. Serm. 1. pars 3. quae dicitur significationis H. &c. Bernardinus de Busti informs us) nomen Virginis componitur ex quin­que literis, propter quinque beneficia quae contulit mundo, quae incipiunt ab una ipsarum literarum. Per M. enim significatur (by their Cabalistical Romish Divinity, that I say not Blasphemy) quod ipsa est Mediatrix nostra, scilicet inter nos et Deum; quia enim per media sedantur discordiae et lites dirimuntur. Ideo homines a Deo discordantes debent beatam Virginem (not Christ her sonne) Mediatricem interponere, ut pacem cum creatore suo possint reformare. Ipsa namque nata est mundo, ut per filium suum hu­manum genus conciliaret Deo. Ante enim quam virgo Maria esset in mundo, tanta erat discordia inter Deum et hominem propter pec­catum primorum parentum, quod nullus quantumcunque sanctus et justus audebat accedere ad Deum pro gratia impetranda. Sed omnes ex hac vita decedentes ad infernum descendebant, boni ad limbum, mali autem ad aeternam poenam infernorum: Beata au­tem Virgo sua mediatione nobis misericordiam impetravit, et gra­tiam atque gloriam, juxta illud Psal. 47. Suscipimus Deus misericotdiam tuam in medio templi tui; id est, beatae Virginis; quia multipliciter dicitur medium vel Mediatrix. Ʋnde Sermo in Apoc. 2. De Assumptione B. Mariae. Bernardus in quodam Sermone, Me­diatrix est Maria inter Solem et Lunam, id est, Christum et Ec­clesiam. Primò ergo est Mediatrix nostrae Salvationis; juxta illud, Psal. 47. Deus autem Rex noster ante secula operatus est salutem in medio ter­rae, id est, ex utero Reginae Mariae, ad quam sicut ad mediam, & sicut ad cau­sam rerum ad negocium singulorum respiciunt, & qui habitant in coelo, & qui habi­tant in terra, & qui in inferno, & qui nos praecesserunt, & nos qui modo sumus, & qui nos sequentur, & nati natorum, & qui nascentur ab illis. Qui in coelo sunt ut restau­rentur, qui sunt in inferno ut eripiantur, qui nos praecesserunt, ut prophetae fideles in­veniantur, qui sequentur ut glorificentur. Ideo beatam te dicunt omnes gene­rationes, Tu Genetrix Dei et Regina Coeli, et Domina mundi, qui generationibus cunctis vitam et gloriam genuisti. In te repe­riunt Angeli et justi gloriam, peccatores veniam. In te oculi to­tius creaturae merito respiciunt, quoniam de te et in te benigna ma­nus omnipotentis Dei quos creaverat recreavit. Secundò; est Medi­atrix nostrae conjunctionis et unionis, quia nos disjunctos etdivisos a Deo illi conjungit et unit. Tertio, est Mediatrix nostrae justifica­tionis. Daemones enim nostram justificationem impediunt: Sed Virgo Maria illorum impedimenta expellit, et ideo nostram justifi­cationem perfecit. Quinto, est Mediatrix nostrae reconciliationis. Peccator enim efficitur inimicus Dei propter peccatum carnalis concupiscentiae, vel su­perbiae, aut avaritiae. Ista autem Dei Mediatrix hos inimicos Dei saepe reconciliat, dum eos ad poenitentiam revocat. Quintò, est Media­trix nostrae Intercessionis; Ipsa eam pro nobis quotidie intercedit. Ideo Bernardus in Sermone de Annunciatione ait, Si ad Deum Patrem vereris acce­dere, ad Filium fuge; quia hunc tibi fratrem Maria dedit. Sed si fortè in ipso majestatem divinitatis vereris, ad Mariam recurre, quae est humanitas pura, et ipsa exaudietur pro sua reverentia. Sexto, ipsa est Mediatrix Communicationis, quia cum adhuc esset in mundo, communicavit cum sanctis qui erant in via, et cum illis qui erant in patria; & quan­tum ad hoc potest appellari firmamentum, quod est in medio aquarum quae sunt super coe­los & infra, Gen. 1. So Bernardinus de Busti, and St. Bernard thus long before him. In Nativita­te Mariae, De Aqueductu, Sermo. & Mi­chael Lochmai [...] Sermo 103. D. Ad Patrem verebaris accedere, solo auditu territus, ad Filium fugiebas: Je­sum tibi dedit Mediatorem: Quid non apud talem Patrem Flius talis obtineat? Ex­audietur utique pro reverentia sua. An verò trepidas & ad ipsum? Frater tuus est, & caro tua, temptatus per omnia absque peccato, ut misericors fieret. Hunc tibi fra­trem Maria dedit. Sed fortè & in ipso Majestatem vereare divinam, quia licet fa­ctus [Page 31] sit homo, manserit tamen Deus. Advocatum habere vis ad ipsum? Ad Mariam recurre. Pura siquidem humanitas in Maria; non modo pura ab omni conta­minatione, sed & pura singularitate naturae. Nec dubius dixerim exaudietur, et ipsa proteve [...]entia sua. Exaudiet utique Matrem Filius, & exaudiet Filium Pater. Filioli haec peccatorum scala: haec mea maxima fiducia est: haec tota ratio spei mei. Vellus est medium inter rorem & cream, mulier inter Solem & Lunam, Maria inter Christum et Ecclesiam constituta. Hence he introdu­ceth the Church thus praying to her, as the Mediatrix between her and the Sun, un­der the Title of the Moon, from Apoc. 12. De Verbis beati Joan. A­poc. 12. Sermo Jam te Mater misericordiae per ipsum syn­cerissimae tuae mentis affectum tuis jacens provoluta pedibus Luna, Media­tricem sibi apud solem justitiae constitutam devotis supplicationibus, ut in lumine tuo videat lumen, et solis gratiam tuo mereatur obten­tu quam vero amavit prae omnibus, et ornavit stola gloriae induens, et coronam pulchritudinis ponens in capite tuo. Plena es gratia­rum, plena tore coelesti, innixa super dilectum deliciis affluens. Ci [...]a hodie pauperes tuos Domina: ipsi quoque Catelli de micis edant: nec puero Abrahae tantum, sed et camelis potus tribuas de superef­fluenti hidria tua. De Evang. Lect. Luc. 10▪ Sermo 2. Ipsa nempe Mediatrix nostra, ipsa est per quam suscepit misericordiam tuam Deus, ipsa per quam et nos Domi­num Iesum in Domus nostras suscepimus. Bernardinus de Busti with sundry others in their publike Prayers, and private Devotions▪ as they in­voke her by the Name of O Mediatrix Dei et hominum: So they argue she was conceived without original sin, Bernardin. de Busti Mariale▪ pars 12. Sermo 2. pars 2. T. pars 2. Serm. 6. T. Sermo 8. pars 1. Ratione Mediationis, quia beata Virgo fuit Media inter Creaturam et Creatorem. Ergo fuit perfe­ctissima omni perfections quae in creaturam cadere potest: Et ideo sicut coelum chry­stallinnm est medinm inter coelum empyreum & stellatum; ita tu es Mediatrix Dei et hominum. Hoc quoque tibi convenit, quae divinae vindictae impetum mo­deraris, et iracundiae ejus calorem temperas, atque ab inflam­matione et exterminio interventu tuo mundum conservas et defen­dis: Of which more in the 3d. and 5th letters of her name, concerning her Re­deemers and Advocates offices.

Hence Bernardinus Senensis useth these extravagant pas [...]ges concerning her Re­deeming, * Bernardinus de Busti Ordi­nis Francisci, Pars 1. Serm. 7. de Concep­tione Mari [...] ▪ pars 1. B. saving Adam and all Mankinde, and the Saints in the Old as well as New Testament from Damnation, and all their temporal and spiritual Enemies; Licet Adam & Eva propter transgressionem divini praecepti totalem meruissent adnihilationem & exterminationem, cum omni posteritate sua; tamen praevidens divina Cle­mentia hanc purissimam virginem esse in lumbis ipsorum radicali­ter, a quibus nasci debebat ipsa nobilissima sponsa Dei, a qua fili­us aeterni Regis generari debebat: juxta illud, Psal. 132. De fructu ven­tris tui ponam super sedem meam: suspendit indignationem suam, et pri­mos parentes cum omni natura humana ab aeterno exterminio libe­ravit. Ob ejusdem quoque virginis amorem praeservavit Noe de diluvio, Abraam de coede regum, Isaac de Ismael, Jacob de Esau, ac populum Judai­cum de manu Pharaonis, & de captivitate Babylonica liberavit, David quoque de Leone, & de Golia, & de Saul; et breviter, omnes indulgentiae et liberatio­nes factae a Deo in veteri Testamento. secundum praedictos Doctores, ob virgi­nis dilectionem provenere: unde verificatum fuit illud, Prov. 25. Gratia & amicitia, scilicet beatae Virginis, liberat, scilicet ab omnibus malis, as well spiritual as tempora [...].

Besides, their Albertus su­per Missus es­cap. 54. Ber­nardini de Busti Mariale Pars 3. Sermo 2. parte 1. A. & Pars [...]. Sermo 7. parte 1. C. & Sermo 5. Consid. 1. F. Seraphick Doctors comparing Mary with Eve▪ inferre from Gen. 3. dicitur, Et vocavit nomen ejus Eva, eo quod esset mater omnium viventium. Si ergo illa appellata est Eva quae erat mater omnium viventium vita naturae; multo fortius illa beatissima virgo quae est mater omnium viventium vita gratiae. Eva damnat, Maria salvat, unde ipsa nomen [...] Eve mutavit. Illa enim omnes homines generat in mundum, ista in coelum: Illa mater carnalis, ista [Page 32] spiritualis. Illa mater miseriae, ista misericordiae; Illa principium mortalitatis, ista principium regenerationis; Illa gratiam perdidit, ista gratiam invenit; Illa transivit, & nos transire fecit in culpam, ista nos surgere fecit de culpa in gratiam; Illa de latere viri dormientis facta, ista de corde Domini vigilantis. Illa viro suo occasio fuit perditionis▪ haec viro suo ADJUTORIUM REDEMPTIO­NIS. Illa desponsatur origo corruptarum, haec desponsatur mansura virgo vir­ginum. Illa prima virginitatem perdidit; ista prima virginitatem Deo con­servavit; illa à Diabolo decepta, ista ab Angelo edocta; Illam Diabolus vicit per superbiam, ista Diabolum vicit per humilitatem: Et sic patet, qualiter mu­tavit nomen Evae. Ideo ipsam virginem exorat Ecclesia Dei. Sumens illud ave Gabrielis ore, funda nos in pace mutans nomen Evae. To which he subjoynes, Maria dicitur Stella, quia vivificat. Siquidem mors regnabat ab A­dam, Rom. 5. Veniente autem hac Stella, omnia mortua sunt vitae restituta: Quippe ipsa est lignum vitae, &c. Hence In Expositio­ne Canticae Virginis Mariae Magnificat. Jacobus de Valen­tia, Episcopus Christopolitanus, thus antichristianly writes, Peccando post baptismum videntur contemnere & despicere passionem Christi, & sic nullus peccator meretur quod Christus amplius intercedat pro ipso apud patrem, sine cujus in­tercessione nemo potest liberari a poena aeterna nec temporali; nec culpa quam ipse voluntarie perpetravit: et ideo fuit necesse, ut Christus constitueret matrem suam praeelectam Mediatricem inter nos et ipsum. Et sic in hac peregrinatione non relinquitur nobis aliud refugium in nostris tribulationibus et adversitatibus, nisi re­currere ad Virginem Mariam Mediatricem, ut velit placare iram Filii. Hence Chronica, Pars 3. Tit. 24. c. 3. Antoninus Archbishop of Florence records, that St. Dominick be­ing at Rome in the Papacy of Honorius the 3d. nocte quadam orationi incumbens, vigi­lanter, vidit ad Patris dexteram exurgere Filium in ira sua, ut inter­ficeret omnes peccatores terrae, et disperderet omnes operantes iniquitatem, &c. Cujus irae dum nemo potest resistere, occurrit propicia virgo Mater, et rogavit ut parceret eis quos redimerat, et justititiam misericordia temperaret. Ad quam Flius; Nonne vi­des (inquit) quantae mihi irrogantur injuriae? Iustitia mea tanta mala non sustinet impunita: whereupon his Mother promising her Son to send her two faithfull Servants, St. Dominick, and St. Francis, as the only means to reduce these sinners to him; Filius dixit, Ecce placatus suscepi faciem tuam, and by this her Mediation appeased Christs wrath against them; who thereupon commit­ted these two Freers and their Orders to his Mothers special service and protection, to reconcile these sinners to him, by the ayde of her intercession and advoca­tion on their behalf; Upon this ground-work, their Pag 289. See Bishop Jewels Defence of the Apology, part 6 ch. 7. divis. 3. p. 682. Hercules Lipomanus cryes out in his marginal agony; Ecce quam potentissima est Sancta Dei gene­trix, et quomodo nullus salvus fieri possit, nisi per eam! Hence their St. De Excell. beatae Mariae. Anselm, Sermo 51. de Festivitatibus Mariae, Artic. 3. cap. 4. Bernardinus Senensis, and others, in their Extasies and Ex­travagant Devotions, thus magnifie her as the Ladder and gate of Heaven, the re­coverer, restorer, reconciler, redeemer of the lost World, &c. Quid nos tan­tilli, quid nos actione pusilli, quid in laudibus ejus referamus, cum etiamsi omnium nostrorum membra verterentur in linguas, eam laudare non sufficerent. Altior enim est coelo de qua loquimur virgo, abysso profundior, cujus la [...]des dicere conamur; si coelum inquam te vocem, altior es; si vero matrem Gentium, praecedis, si formam Dei te ap­pellem, digna existis: si Dominam Angelorum, per omnia esse probaris. Quid igitur digne de te dicam? Maria est flos et janua Paradysi, Gloria generis hu­mani, thronus et Camera Regis aeterni, Charitas Dei, lucerna mundi, scala coeli, Regina Angelorum, terror Daemonum, refu­gium peccatorum, Imago et speculum puritatis, exemplum et regula honestatis, fons et taberna Gratiarum, mons et scala vir­tutum, arca Coelestium Thesaurorum, consolatio pauperum, re­frenatio divitum▪ recreatio humilium, confusio superborum, sola­tium electorum, conductrix peregrinorum, portus naufragantium, [Page 33] murus obsessorum, requies tribulatorum, mater orphanorum, tute­la viduarum, scutum pugnatorum, dulcedo contemplativorum, ma­gistra praedicatorum, fortitudo laborantium, Advocata poenitenti­um, medicina aegrotantium, forma justorum, spes et laus credenti­um, et Marian Ca­tholicks. titulus Catholicorum. Gloriosa Virgo, & Mater misericordiae, Re­gina et fons torius dulcedinis et pietatis, quid dicemus? quo organo vocis exprimemus, quantum tibi debemus? Quicquid protulerimus minus est, et quasi nihil ad ea quae tibi exequio debemus. Tu ante omnem creaturam in mente Dei praeordinata fuisti, ut omnium foemina­rum castissima Deum ipsum hominem verum ex tua carne procre­ares, ut prae omnibus post filium Regina coelorum effecta Gloriosa regnares; ut perdito mundo recuperares aditum, et vitae perennis emolumentum properares. Tu Genus humanum aeternitatis Glo­ria nudatum per tuum virgineum partum in pristinum statum deduxi­sti: tu principem mortis everti [...]i: per te ad aeternam Gloriam qui­cunque perventuri sumus pervenimus, et per te est si quid boni su­mus, sive possumus, sive habemus. Tu post Deum summa ac singularis consolatio nostra, tu ad regna coelorum Dur et Sub­ventio nostra. Tu quaesumus esto in ipso [...]eatitudinis regno suscep­trix, ac perpetua exaltatio nostra, quae Christo Iesu dulcissimo fi­lio tuo gioriosa con [...]egnas, Regina coeli, Domina mundi, per iu­finita seculorum secula, Amen. Vpon this account See Dr. John White, his E­pistle to the Reader, sect. 14. before the Way to the True Church. Antidotarium Anim [...], p. 101. prescribes this prayer to her, as a special Antidote to save and preserve the souls of Roman Catholicks: O Mary, the learnedest Advocate of the guilty, the only Hope of the desperate; the SAVIOVR of sinners, I beseech thee at the last day, inlighten me with the beams of thy most bright face: Then there is no other Hope but thee; SAVE ME O SAVIORESSE, REDEEM ME O REDEEMER; my sins load me, the flesh defileth me, the Devil lyeth in wait for me. Besides, in her pub­like Offices, Hours, they thus publikely salute, invoke her; Officium B. Mariae, secun­dum usum Sa­rum, f. 38, 40, 41, 42, 47, 81, & sundry o­ther Offices, Hours, Psalters of our Lady. Ave Maria, abyssa­lis Fons omnis Gratiae, et Misericordiae. Ave Maria, SALUS, et consolatrix Peccatorum, et Vivorum et mortuorum promptissima, Mater Orphanorum, Consolatio desolatorum, via errantium; SALUS & SPES in te sperantium, Fons SALUTIS, Fons Consolationis et indulgentiae; ostende michi faciem tuam, et vitam aeternam michi tribuas. Ad te hodie o unica spes miserorum confugio, plenus si­ducia. Tibi meipsum et omnes necessitates meas devote recom­mendo. Te hodie matrem et matronam prae omnibus eligo ac praeopto. Noli ergo piissima mater abjicere me miserum peccatorem propter peccata mea nimia, et nolime abjicere a misericordia tua propter eum, qui amore mei nudus et dilaceratus pependit in cruce ante te; sed respicere me digneris tua dulcissima gratia, et materna pieta­te in hora mortis meae suscipe animam meam, et offer illam dulcis­simo filio tuo Iesu. O beata Maria mater Dei, Peccatorum Inter­ventrix, concilia me antequam infernus me devorat. Exaudi me, SALVA ME. Defende me a poenis inferni. Stella coeli extirpavit quae lactavit Dominum, Mortis pestem quam plantavit primus parens hominum. Yea their canonized St. Bernard, and Mariale Pars 1. de Concep­tione Mariae, Sermo 7. Y. Bernardinus de Busti, extoll her as Parentum Reparatricem, et posterorum vivificatricem. Superadding, Propterea curre Eva ad Mariam, curre mater ad filiam, filia pro ma­tre respondeat, ipsa matris opprobrium auferat, ipsa patri pro matre satisfaciat, quia ecce si vir cecidit per foeminam, jam non erigitur nisi per faeminam. And in his Officium Conceptionis beatae Mariae, au­thorized by the Bull of Pope Sixtus the 4. to be publikely used in all Churches, especially▪ on the feast of her Conception without original sinne (as they hold) he [Page 34] begins her Devotissimum officium, with this Hymne, Gaude Mater Salvatoris, Por­ta coelt tu vocaris, MUNDI SALUS saevientis, caput cedens Holofernis. Mare ficco calle transis, currus mergens Pharaonis; Inque Syon dominaris, pulsans inde Je­buseos, &c. Asueri Regis sceptrum caput tangens virgo tuum, mori fecit laqueatum A­man sanctis inimicum: Babylonis Rex in praedam non abduxit te captivam; Philisthei nec Goliae es transfixa pugione. Sicut suum sol [...]nitorem, nunquam perdit nec decorem; Pri­mi patris sic tu labem nullam sentis nec faetorem. Tu sol occasum nesciens, &c. delicti nubes profugans. Nullus in te confidentes unquam vidit infoelices; Vere tibi nam devotus est necesse sit beatus. Ad te ergo nos claman­tes in hac valle lachrymantes: Ad nuptias aeternales fac venire tri­umphales. A men. Besides most S. Bernardus Homil. 2 su­per Missus est, f. 5. Bernardi­nus Senensis, Sermo 51. Ar­tic. 2. c. 2. & their Vulgar Latin Bible. Pontificians frequently apply that text of Gen. 3. 15. to Mary, translating Ipsum into Ipsa, as if meant most properly of Mary her self, not of Christ her seed; asserting her to be the principal Saviour, Redee­mer of lost Mankinde by breaking this Serpents head; adding, Et si adhuc du­bites an de Maria dixerit, audi quod sequitur, Ipsa conteret caput tuum. Cui haec sancta victoria, nisi Mariae? Ipsa proculdubio caput contrivit venenatum, quae omnimodam maliciam, suggestionem, tam de car­nis iliecebra quam de mentis superbia dedurit ad nihilum. Hence they te [...]h & enjoyn all Roman Catholicks, thus to salute, invocate Mary, as in sundry other Offices, Houres, Psalters, Crowns, Rosaries, dedicated to her name and worship, so likewise in the very beginning of their [...] ▪ Horae beatissimae Virginis, secundum usum Romanum, used in Rome and elsewhere; Salve Regina Mater Misericordiae, VITA. dulcedo et spes nostra, Salve; Ad te clamamus exules silii Evae, ad te suspiramus gementes et flentes in hac lachrymarum valle: Eja ergo Advocata nostra, ill [...]s tuos misericordiae oculos ad nos converte; et Iesum benedictum fructum ventris tui post hoc exili­um nobis ostende: O clemens, O pia, O dulcis Maria, Dignare me. Pars 12. De Coronatione Mariae Sermo 2 at the end. Bern. de Busti in the close of his Mariale, (dedicated to Pope Alexander the 6. and highly applauded by him) bestows this New Crown of Blasphemy, rather then Glo­ry, upon this their new Redeemer Queen Mary, which quilibet devotus ad gloriam ipsius debet dicere, O cibus et refectio humanae mentis, O vita nostra, O auxiliatrix in omni calamitate, O mater pietatis, O vena nostrae salutis, O principium nostri amoris, O Redemptrix universi, O mu­tatrix cursus naturalis, O Recuperatrix perditi orbis. O Renova­trix humanae naturae, O Mediatrix Dei et hominum, O spes soli­da nostrae mercedis, O ductrix omnis fidelis errantis, O fundamen­tum nostrae fidei, O mare in quod effluunt omnia flumina divino­rum charismatum, O sagitta contra serpentem antiquum, O por­tus defiderabilis, O schola omnium virtutum, O pons periculosi hujus mundani fluminis, O ardor superni amoris, O scala per quam in coelum ascenditur. O vas et templum Spiritus sancti, O speculum in quo resplendet omne bonum, O norma justititiae, O castitatis magistra, O innocentiae forma, O ante nostrum judicem Advocata fidelissima, O gloria Angelorum, O decor omnium coelorum, O dispensatrix donorum Dei, O mater aeterni verbi Dei, O portinaria paradisi, O aqua melliflua quae das bibere omni sitienti, O exemplar humilitatis, O Secretaria ae­terni consilii, O tabernaculum sanctum, O refugium nostrae mise­riae, O Vivisicatrix ab aeterna morte, O thesauraria altissimi, O puella super omnes praeelecta, O vox Prophetarum, O desiderium Patriarcharum, O flamma inter Seraphin, O lumen ad Cherubin, O throna inter thronos, D Domina inter Dominationes, O Maxi­ma Princeps inter principatus, O columna omnis potestatis, O virtutum suprema virtus, O Archangela inter Archangelos, O om­nium Angelorum ornamentum, O hortus deliciarum, O corona ju­storum, O triumphus coeli empyrei, O filia Patris aeterni, O gene­trix [Page 35] divinae majestatis, O sponsa Paracieti, O Regina et Impera­trix Orbis universi, defende nos a malignis spiritibus, & fat ut in die judicii au­diamus unigenitum filium tuum nobis dicentem, Venite benedicti patris mei, posside­te regnum quod vobis paratum est ab origine mundi. In quo regno perenniter te laudare et glorificare valeamus (in the first place) cum filio dilectissimo tuo, per omnia fecula seculorum. Amen. Hence their See Fox Acts & Monuments, Vol. 3. London 1641. p. 273, to 277. Seraphical Bonaventura, Bishop of Alba, a Cardinal Priest and canonized Saint of Rome, in his blasphemous Psalter printed at Argentine 1495. Part. 2. f. 84, &c. soars as high or somewhat higher then his fellowes, using these extasies of Devotion towards his Saviouresse the Lady Ma­ry, Ecce Domina SALVATRIX MEA, fiducialiter agam in te & non timebo; quia fortitudo mea es, et facta es mihi IN SALUTEM. Exulta TOTUM HVMA­NVM GENUS, QUIA TALEM DEDIT TIBI MEDIA TRICEM Dominus Deus tuus: Confitebor tibi Domina, quia abscondisti haec à sapientibus, (the wisest sort of Christi­ans the Protestants) & revelasti ea parvulis, (the childish Romanists and Pontificians) who thus bespeak and pray unto her in their devotions penned by him; O benedicta, in manibus tuis reposita est nostra salus. Quemadmodum enim infans sine nutrice non potest vivere, ita nec sine Domina nostra posses habere SALUTEM. Yea he concludes with this new anti- Athanasius Marian Catholick Creed; Qui­cunq, vult SALVUS ESSE, ANTEOMNIA OPVS EST, VT TENEAT DE MA­RIA ( hanc) FIRMAM FIDEM: Quam nisi quisq, integram et inviolatam servaverit, absque dubio in aetermim peribit: And thus upbraids all those who will not undoubtedly believe her to be their Savioresse; Generatio prava ac perversa, agnosce Dominam nostram SALVATRICEM TVAM, Nunquid ipsa est Mater tua quae possedit te, et in fide generavit te? Moreover, he not only thus invokes her, O Mediatrix nostra, O Mediatrix inter Deum et hominem; O Advocata miserorum, oculi servorum tuorum ad te diriguntur, &c. but thus wittingly alters, perverts the words of several Psalms, Texts from Dominum into Dominam, or eam, &c. as for other purposes; so for this of her Sal­vation and Reconciliation of them. See Fox Ib. p. 274, &c. Psal. 2. Venite ad eam, qui laboratis et tribulati estis, et dabit refrigerium animabus vestris. Psal. 3. Deduc me ad portum Salutis, & spiritum meum redde factori meo. Ps. 6. Domina ne in furore Dei sinas corripi me, neque in ira ejus judicari, &c. De portu infe­ri et de ventre abyssi libera nos. Aperiantur nobis januae sempi­ternae, et enarremus in aeternum mirabilia tua. Quia non mortui, nec qui in inferno sunt, laudabunt te Domina, sed qui tua gratia vitam aeternam obtinebunt. Ps. 12. Salvum me fac mater pulchrae dilectionis, &c. Gyrum terrae sola circuis ut subvenias invocanti­bus te, &c. Psal. 47. Omnes gentes plaudite manibus, &c. quoniam Ipsa est porta vitae, janua SALUTIS, et vitae nostrae RECONCILIATRIX; spes poenitentium, solamen lugentium, pax beata cordium, atque SALUS. Miserere mei Domina, miserere mei, quia tu es lux er spes omnium confidentium in te. Psal. 51. Miserere mei Domina, quae mater misericordiae diceris; et secundum viscera misericordia­rum tuarum munda me ab omnibus iniquitatibus meis, &c. Psal. 54. Domina in nomine tuo SALVUM me fac, et ab injustitiis meis li­bera me. Ps. 71. Domina, in te speravi, non confundar in aeternum, in tua misericordia libera me, &c. Ps. 105. Confitemini Dominae no­strae, et invocate nomen ejus, &c. Salus sempiterna in manu tua, Domina, &c. Ps. 136. Non invenietur Propitiatio sine illa. If these blasphemies be not sufficient, Mariale pars 9. Sermo 2. Assimilatio 2. Quare beats Virgo dicitus Scala coeli. Bernardinus de Busti, and others out of St. Bernard will further assure us. Beata Virgo Maria dicitur scala coeli, quam vidit Jacob Patriarcha, Gen. 28. Scala dicitur, quia per ipsam Angeli ad nostram protectionē descendunt, & gratiae divinae per eam nobis donantur, cui profecto scalae Dominus innixus est, quia nihil Nos Deus habere voluit quod per Mariae manus non transiret, et nihil ex operibus nostris sibi esse gratum, nisi per ma­nus matris offeratur. Ideo modicum illud quod Deo offerre de­sideras, gratissimis Mariae manibus cura tradere, si repulsam non [Page 36] vis habere. Hoc etiam patet exemplo quod legitur in Chronic is nostris, (a most observible one in good earnest, worthy special notice, evidencing that there is no so safe or speedy ascention for Christians into Heaven by the red Ladder of Christ our Saviours blood, as by this white ladder of Heaven the Virgin Mary, by Christs own revelation to St. Francis, thus recorded by Bernardus de Busti, and See Speculum Vitae Francisci & Sociorum e­jus, parte 2. c. 45. Speculum Exemplorum, Distinct. 7. Exempl. 41. others.) Quod quadam die Sanctus Franciscus vidit duas scalas, unam ru­beam, cui Christus innixus erat, et aliam albam, in qua virgo erat. Et cum ad monita beati Francisci fratres scalam rubeam ascendere conarentur, dum ire inciperent, retro multi cadebant, et ascendere non poterant. De qua re Sanctus Franciscus flendo dolebat: cui Christus dixit, (if you dare credit his Legend) Fac ut fratres tui ad Matrem meam currant, et ad scalam albam, atque per eam ascendant. Tunc beatus Franciscus exclamare coepit, dicens. Currite fratres ad scalam albam, et ascendite per eam. Quod facientes fratres a beata Virgine laeta facie sus­cipiebantur, et in coelum cum facilitate ascendebant. Whence most other Roman Votaries run principally to this Ladder, as the only easie, safe, speediest Ladder to obtain Salvation, and ascention into Heaven. But enough of these their blasphemies, rather then devotions, where of there are hundreds more in Bernardinus his Mariale.

2ly. Whereas the sacred Scriptures, Saints, and Church therein, made God him­self, Jesus Christ his Son, and the Holy Ghost their only ayd, help, hope, comfor­ter, deliverer, refuge, Saviour in times of all their Temporal or Spiritual trou­bles, dangers; praying only to God or Christ alone for deliverance, help, comfort, salvation out of them, ascribing all their deliverances and salvation only unto God, Deur. 33. 7, 26, 29. 1 Chron. 12. 18. 2 Chron. 20. 4, &c. Psal. 10. 14. Psal. 18. 2, 3. Psal. 20. 2. Psal. 28. 7. Psal. 30. 10. Psal. 33. 18, 19, 20. Psal. 35. 2, &c. Psal. 39. 7. Psal. 40. 17. Psal. 42. 5. Psal 43. 5, 11. Psal. 44. 26. Psal. 46. 1, 11. Psal. 63. 7. Psal. 71. 5, 12, 14. Psal. 78. 7. Psal. 89. 17. Psal. 108. 12. Psal. 115. 9. 10, 11. Psal. 116. 6. Psal. 118. 13. Psal. 121. 1, 2. Psal. 124. 8. Psal. 106. 11. Psal. 68. 19, 20. Psal. 96. 2. Psal. 98. 2, 3. Psal. 144. 10. Psal. 146. 3, 5, 6. Psal. 147. 11. Jer. 18. 4. c. 17. 7, 13. Lam. 3. 24. Joel 3. 16. Hos. 13. 9. Isa. 14. 14. c. 50. 7, 9. Mat. 15. 25. c. 8. 25. c. 14. 30. Luke 2. 25. Col. 1. 5, 27. 1 Thes. 1. 3. 1 Tim. 1. 1, 15. Tit. 1. 3, 4. c. 2. 13. 1 Pet. 1. 3, 21. Hebr. 13. 6. 1 John 4. 14. 1 Sam. 7. 8. 1 Chron. 16. 35. Psal. 80. 2. Psal. 106. 47. Isa. 25. 9. c. 33. 22. c. 35. 4. c. 37. 10, 35. c. 43. 3. 11. c. 45. 15, 21. c. 49. 16. c. 52. 10. c. 60. 16. c. 63. 1. Psal. 80. 3, 7, 9. 1 Chron. 16. 35. Jonah 2. 9. Jer. 3. 23. c. 15. 10. c. 30. 10. c. 31. 7. c. 46. 17. Hos. 1. 7. c. 13. 4, 10. Zeph. 3. 17, 19. Zach. 8. 7, 13. c. 9. 16. c. 12. 7. Mat. 1. 21. c. 18. 11. John 4. 42. c. 12. 47. c. 14. 15, 16. c. 15. 26. 1 Tim. 2. 15, 16, 17, 18. Hebr. 5. 7. c. 7. 14. Acts 5. 31. c. 13. 23. Ephes. 5. 23. Phil. 3. 20. 1 Pet. 1. 1, 11. Jude 25. Rom. 15. 5. 2 Cor. 1. 3. 2 Thes. 2. 16, 17. Isa. 51. 3. c. 61. 2. Psal. 71. 21. Psal. 119. 81. Zach. 1. 16, 17. 2 Tim. 1. 9. Psal. 3. 8. Acts 4. 11. which sacred Texts (with sundry more) I desire all Pontificians and Marians seriously to peruse. The Popes, Doctors, and Church of Rome, in direct opposition to all these Scriptures, from A. the second Letter in the name of Maria, proclaim her to be, and pray to her as their only ayder, or chiefhelp, hope, deliverer, comforter, yea Saviour, in all their corporal or spiritual dangers, troubles; attributing their delive­rance and salvation unto her alone, not God or Jesus Christ: witnesse not only the premised passages, but these other Assertions, Invocations, Prayers in their authori­zed Writers, Offices, Psalters, publick and private Devotions. Bernardinus de Busti, Mari­ale pars 3. Ser­mo 1. De No­minatione Ma­riae, pars 3. N. See Augustinus de Leonissa, Sermones de Ave Maria, Pe­trus de Palude Sermo de An­nunciatione Mariae, Micha­el Lochmair, Serm. 6, 75, 76. Bernardinus Senensis, Serm. 51, 61. and others. Secunda litera no­minis beatae Virginis est A. (writes Bernardinus de Busti) per quam significatur, quod ipsa est Auxiliatrix nostra. Ideo Augustinus in quadam Sermone inquit; Domina nostra, Auxiliatrix nostra, tuo filio nos reconcilia, tuo nato nos recom­menda, tuo filio nos representa, fac benedicta per gratiam quam invenisti, per praeroga­tivam quam meruisti, per misericordiam quam peperisti, ut sicut te mediante filius tuus dignatus est particeps fieri infirmitatis & miseriae nostrae; sic quoque te intercedente participes nos faciat gloriae & beatitudinis. Haec illa beata igitur Virgo fuit Adjutrix sive Auxiliatrix nostrae Redemptionis, et Auxiliatrix nostrae Justificationis. Primo▪ enim fuit Auxiliatrix nostrae Redemptionis, quantum adquatuor genera causarum. Primò, quantum ad causam efficientem, quia [Page 37] illum genuit qui nostram salutem operatus fuit. Secundò, quantum ad causam ma­terialem, quia de suis visceribus nostrae redemptionis materiam ministravit. Tertiò, quantum ad causam formalem. Quartò, quantum ad causam finalem, quia nobis ad beatitudinem consequendam nobis à Deo data fuit: Ʋnde dicitur, Apoc. 12. quod in capite ejus est corona 12. stellarum, quia omnes Sancti per ipsam sunt coro­nati. See Michael-Lochmair, Sermo 60. L. Secundo, ipsa est Auxiliatrix nostrae Justificationis, quia effi­caciter adjuvat, in omni statu, in vita, in morte, et post mortem, tam bonos quam malos. In vita, bonos scilicet, in gratia conservando; malos verò ad misericordiam Dei per poenitentiam reducendo. In morte, ab omnibus insidiis Diaboli protegendo. Post mortem, animas in suas manus suscipendo, et eas ad coelum deducendo: Ʋnde canit Ecclesiae, Maria Mater gratiae, Mater miseri­cordiae, Tu nos ab hoste protege, & in hora mortis suscipe. Tertio videndum est propter quod adjuvat; circa quod notandum est, quod plura sunt, propter quae nos ad­juvare tenetur. Et primo, propter abundantiae suae cumulum. Secundo, propter de­bitum. Tertio, propter commissum officium; she being appointed auxilium ordinarium, quo militante cessat extraordinarium, scilicet aliorum Sancto­rum. Et ideo omnes debent in necessitatibus suis ad eam recurrere tanquam ad matrem, cui commisit Deus officium maternum; unde illi dicere debemus illud, quod canit Ecclesia, dicens, Monstra te esse matrem. Nemo ergo se reputet pauperem, nec in miseria permaneat, cum sit amicus tam divitis potentis, sed confidenter ad postulandum ipsius adjutorium pergat. Deus enim de ea confidens, omnes gratias faciendas ei commisit. Item omnibus succurrit; Nam adjuvat tribulatos, dans eis patientiam. Adjuvat etiam tentatos, dans eis victoriam. Adjuvat quoque in Dei amore famelicos, dando eis refectionem in­ternam. Quarto, nos adjuvat propter suum animum viscerosum. Quinto, propter divinae liberalitatis impensum illi beneficium: Ideò de sua plenitudine nobis debet effundere, & nobis filiis suis tanquam bona mater coeleste regnum imperare. Possumus etiam aliam rationem assignare, quia ipsa tam gratiam Dei, quàm humanum genus, amissam invenit. Et ideò non debet gratiam quam invenit occultam tenere, sed nobis propalare & reddere, alias reputabitur fur. Hence they thus fly, pray to, salute, invocate Mary in their publick and private Devotions, as their only constant ayd, help, guide, sanctuary, harbour, protector, deliverer in the troublesome Sea of this world. Officium B. Mariae secun­dum usum Sa­rum, 1509. f. 38, to 46. Li­taniae Deiparae Virginis, quae in alma domo Lautetana om­nibus diebus Sabbati, &c. de­cantari solent; and in most of their other Psal­ters, Houres, Offices, Lita­nies, Crownes, and Rosaries, beatae Mariae. O mater Orphanorum, consolatio desolatorum, via erran­tium, salus et spes in te sperantium, fons misericordiae, fons salu­tis et gratiae, salus et consolatrix vivorum et mortuorum, vena et a [...]yssalis fons omnis misericordiae. Obsecro te Sancta Maria pietatis ple­nissima, venias & festines in auxilium & consilium meum, in omnibus orationi­bus & requisitis meis; & in omnibus angustiis & necessitatibus meis; & in omnibus rebus in quibus ego sum facturus, locuturus, aut cogitaturus; omnibus diebus ac nocti­bus, horis atque momentis vitae meae; et in novissimis diebus o [...]tende mihi fa­ciem tuam. Mecum sis in omnibus tentationibus, tribulationibus, necessitatibus, angustiis, et infirmitatibus meis, et maxime in hora exitus mei ne desis mihi clementissima Virgo Maria, Amen. Ave mundi spes Maria, ave mitis, ave pia, Angelorum Imperatrix, peccatorum consolatrix, consolare me lugentem, consolare peccatorem, et ne tuum des honorem alieno aut crudeli, precor te Regina coeli. Me habeto exeusatum apud Christum tuum natum, cujus iram expa­vesco et furorem pertimesco. O Maria Virgo noli esse mihi aliena, gratia coelesti plena. Audi nos, nam te filius nihil negans honorat. To which they accumulate from M. the first Letter in her name; Bernardinus de Busti, Mari­ale pars 3. Ser­mo 4. De No­minatione Ma­riae; De Prima Praerogativain­cipiente ab M. Z. Maria in scrip­tura appellatus manus Dei; de qua exponi potest illud, Deut. 33. Omnes Sancti in manu ejus sunt. Et illud Job 12. In cujus manu est omnis anima viventis. Per istam manum Deus nobis tribuit bona paradisi; per ipsam etiam electo suo succurrit; Psal. 88. Manus mea auxiliabitur ei. Et Psal. 24. In manu ejus omnes fines terrae. Haec est illa manus de qua dicitur, Psal. 144. Aperis tu, manum tuam & imples omne animal benedictione, &c. juxta illud, Psal. 138. Spero autem quod ad regnum coeleste me perducet, &c. Haec est illa manus [Page 38] de qua exponi potest illud, Sap. 3. Justorum animae in manu Dei sunt. Illa est illa manus Dei fortissima quae Daemones prostravit, propter▪ quod omnes Angeli eam benedixerunt. Sap. 10. Haec est manus Dei, quae protegit unumquodque devotum, cui inquit Dominus, Isa. 51. Sub umbra ma­nus meae protexi te. De qua etiam scriptum est, Non est abbreviata manus Domini, scilicet, ad subveniendum nobis, &c. Sicut in manu sunt quinque distinctiones digito­rum, sic in ipsa sunt quinque effectus gratiarum. Beata Maria est nobis tanquam pollex, à pollendo, eo quod prae caeteris pollet virtute et potestate: Est tanquam index, quia sapienter viam quae ducit ad patriam supernam nobis ostendit: Est tanquam digitus medius, quia tanquam Mediatrix nos Deo reconciliat: Est etiam tanquam digitus medicinalis, quoniam vulnera peccatorum nostrorum sanat: Est etiam tanquam digitus auricularis, quia aurem nostri cordis aperit, ut verba Dei audiamus: Diceus illud, Eccles. 44. qui audit me non confun­detur. Which he thus seconds: Bernardinus de Busti, Mari­ale pars 2. Ser­mo 5. De Na­tivitate Mariae, De septima conditione sponsae coelestis R. Gratiose manus. Manus quoque sponsae suae replevit Deus gratia in tantum, quod dedit ei potestatem extendendi manus suas super quos­cunque peccatores ad se recurrentes, et eorum animas. Ʋnde de illa dicere possumus illud, Job 12. In manu ejus est anima omnis viventis; Et ideo ipsa quae est gratiosissima extendit manum suam in retribuendo, scil. suis servitoribus. Psal. 54. Item adjuvat manu sua benedicta suos devotos. Ʋnde ipsa dicit illud, Psal. 88. Manus mea auxiliabitur ei, & brachium meum confortabit eum, scil. qui ad meum confugiet patrocinium. Dedit quoque sponsus coelestis benedictae Virgini, virtutem extendendi manum suam super mare, id est, supra amaricatos et eos consolandi; juxta illud, Psal. 88. Ponam in mari manum ejus, &c. Et ideo, O gratiosissima Virgo unusquis­que tribulatus debet ad te recurrere et dicere cum Propheta, Psal. 118. Fiat manus tua, ut salvet me. Et Psal. 140. 3. Emitte manum tuam de alto, eripe me, ut non infigar. Et protinus liberatus dicere poterit cum eodem Propheta, Psal. 137. Posuisti super me manum tuam, & salvum me fecit dextra tua. O ma­nus beatissima sanctissimae Virginis, quibus spero deduci ad locum aeternae foelicitatis. Vnde de ejus benignitate confisus, dicam cum Propheta, Psal. 138. Illuc manus tua deducet me & tenebit me dextra tua. Et iterum confidenter dicam, Cara speranza mi a tu sey purquella per cui spero anchora esser electo; Eandare al celo alume de tua stella. O manus benedictae sponsae coelestis, de qua dici potest illud, quod inquit David de manu Dei, Psal. 144. A peris tu manum tuam & imples omne animal benedictione. O igitur peccator bonum novum, O peccatrix optimum novum, non diffidas, non disperes, etiamsi commisisti omnia peccata enormia, sed confidenter et secure ad istam gloriosissimam Dominam recurras: invenies enim eam in manibus plenam curialitate, pietate, misericordia, gra­tiositate, et largitate; plus enim desiderat ipsa facere tibi bonum, et largiri aliquam gratiam quam tu accipere concupiscas. Ʋnde illi inquit Bern. Ave gratia plena. In ventre, gratia Divinitatis; In ore, gratia Affabilitatis; In corde, gratia Charitatis; In manibus, gratia Misericordiae, et largitatis. Yea they attribute not only Divine Omnipotency, but Deity it self to her, to protect, rescue all her Servants who im­plore her ayd. Hence In Epistola Dedicatoria Hi­storiae Laure­tanae ad Cardi­nalem Aldo­brandinum. Horatius Turselinus the Jesuit, writes; Matrem quippe suam praepotens ille Deus Divinae Majestatis potestatisque Sociam (Mariam) quatenus licuit, adscivit. Huic olim coelestium morta­liumque principatum detulit: ad hujus arbitrium (quoad homi­num tutela postulat) terras, maria, coelum, naturamque moderatur. Hac annuente, et per hanc divinos thesauros mortalibus, et coele­stia dona largitur; Vt omnes intelligant, quicquid ab aeterno illo augustoque bonorum fonte in terras profluat, fluere per MARIAM. Whom Tractatus de Laudibus Vir­ginis. Arnoldus Carnotensis thus seconds; Constituta quippe est super omnem creaturam, &c. et Filii gloriam cum Matre non tam communem ju­dico quam eandem. Mariale pars 12 Sermo 2. in Excellentia 21, & 28. Bernardinus de Busti out of his zeal to the Virgin Mary, not onely followes, but outruns them; Tanta est gloria Virginis [Page 39] Matris Dei, quod tantum excedit in gloria naturam Angelicam & humanam simul junctam, quantum circumferentia firmamenti excedit in magnitudine suum centrum, cum intelligatur in Filio suo, se quasi alterum ipsum Deitate ve­stitum. Ipsa Dei mater de omnipotentia Filii sui, cui est in­nixa quantum vult sibi assumit. Yea, Mariale pars 11. Sermo▪ 1. pars 7. Z. cum Deus est Pater rerum creatarum, Maria est Mater rerum creatarum. Deus illum genuit, per quem sunt omnia facta; Maria illum genuit, per quem sunt omnia refecta & salvata. Sicut ergo Deus sua potentia cuncta patrando Pater est et Dominus omnium; ita beata Maria suis meritis cuncta reparando, mater est et Domina re­rum. Per has ergo rationes impossibile est, ut aliquis homo ad eam conversus, et ab ea respectus damnetur, quia ipsa genuit eum per quem mortua revivunt, et per quem homines ex peccato salvan­tur. Ipsa ergo est mater justificantis et justificatorum. Ipsa ma­ter salvantis et salvandorum. Quomodo ergo desperemus cum salus sive damnatio, ex boni fratris et bonae matris pendeat arbi­trio? Besides, their canonized Saint and Cardinal In his Works, printed Argen­tine 1495. Tom. 2. p. 84, &c. & Romae 1588 See Fox Acts & Monuments, Vol. 3. p. 274, 275, 276. Bi­shop Ushers An­swer to the Je­suits Challenge, p. 488, 489. Bonaventura, in his Anti­scriptural Psalter, thus metamorphoseth Lord into Lady, or Mary, in all these sa­cred Psalmes of David, relating to God the Lord, his protection or deliverance from enemies, or other dangers; as Psal. 1. Beatus vir qui intelligit nomen tuum Maria, gratia tua animam ejus comfortabit. Psal. 2. Quare fremuerunt inimici nostri & adversum nos meditati sunt inania? Protegat nos dextra tua mater Dei, ut acies terribiliter confundens et destruens eos. Psal. 3. Domina quid multi­plicati sunt qui tribulant me? In tempestate tua persequeris et dissipabis eos. Psal. 4. Cum invocarem, Exaudisti me Domina, & è sublimi solio tuo mei dignata es recordari. A rugientibus praeparatis ad escam & de manibus quaerentium me liberabit gratia tua. Quoniam benigna est misericordia & piet as tua in omnes qui invocant no­men sanctum tuum. Psal. 5. Verba mea auribus percipe Domina, &c. Converte luctum nostrum in gaudium, & tribulationem nostram in jubilationem. Corruant ante pedes nostros inimici nostri, virtute tua eorum capita conterantur, &c. Psal. 7. Domina mea in te speravi, de inimicis meis libera me Domina▪ Conclude or a Leonis & labia persequentium constringe. Non moreris propter nomen tuum facere nobis misericordiam tuam, splendor vultus tui fulgeat super nos, ut servetur conscientia no­stra, apud altissimum. Si persequitur inimicus animam meam Domina adjutorio tuo conforter, ne vibret gladium suum contra me. Psal. 13. Ʋsque quo Domina obli­visceris me, & non liber as me in die tribulationis? Ʋsque quo exaltabitur inimicus meus super me? potentia virtutis tuae contere ipsum, &c. Magnificamus te gratiae in­ventricem, per quam saecula reparantur, &c. Psal. 16. Conserva me Domina, quo­niam speravi in te, &c. Psal. 20. Exaude me Domina in die tribulationis, &c. Psal. 25. Ad te Domina levavi animam meam. Psal. 28. Adte Dominam clamabo, &c. Miserere mei in die angustiae meae, et in luce veritatis tuae libera me, &c. Psal. 31. In te Domina speravi, non confundar in aeternum; in gloria tua suscipe me. Tu es habitatio mea, & protectio mea, &c. Educas me laqueo, quem absconderunt mihi, quoniam tu es adjutrix mea: In manus tuas Domina commendo spiritum meum. Psal. 34. Benedicam Dominam in omni tem­pore, &c. In periculis, in rebus dubiis invocate eam, et in necessi­tatibus invenietis auxilium. Psal. 54. Domina, in nomine tuo salvum me fac, & ab inimicis meis libera me, &c. Psal. 70. Domina, in adjutorium meum in­tende, &c. Miserere servorum tuorum, super quos invocatum est nomen tuum: (it seems they are now Marians, not Christians.) Psal. 71. In te Domina speravi, non confundar in aeternum, sed in tua misericordia libera me. Psal. 91. Qui habitat in adjutorio Matris Dei, in protectione ipsius commorabitur, &c. Clamate ad illam in periculis vestris & flagellum non appropinquabit taber­naculo tuo. Psal. 125. Qui confidunt in te Mater Dei, non timebunt à facie inimici. Psal. 130. De profundis clamavi ad te Dominam, Domina exaude vocem meam. Fiant aures tuae intendentes, &c. Psal. 134 Ecce nunc benedicite Dominam, omnes qui speratis in nomine sancto ejus. Psal. 140. Eripe me Domina ab omni malo, & ab haste inferni defende me. Psal. 145. Oculi nostri sperant in te Do­mina. And then they thus laude her for her deliverances of, and mercies to them; [Page 40] Laudationem tuam loquitur lingua mea, & benedicam te in saeculum saeculi. Psal. 148. Lauda Jerusalem Dominam; glorifica illam etiam ô Sion. Ipsa enim construit muros tuos, & filios tuos benedicit, gratia sua te impinguat pacemque donat terminis tuis. Hence S. Bernardi Ho [...]elia 2. su­per Missus est, recited and ap­proved by Ro­bertus Holkot, Lectio 35. su­per lib. Sapien­tiae, & Lectio 202. St. Bernard, and our Robert Holkot out of him, assure their Auditors; Ipsa Maria est praeclara & eximia stella super hoc mare magnum & spacio­sum necessario sublevata, micans meritis, illustrans exemplis. O quisquis te intel­ligis, in hujus saeculi profluvio magis inter procellas et tempesta­tes fluctuare quam per terram ambulare, ne avertas oculos a ful­gore hujus sideris si non vis obrui procellis. Si insurgant venti tenta­tionum, si incurras scopulos tribulationum, respice stellam, voca Mariam. Si jactaris superbiae undis, si ambitionis, si detractionis, si aemulationis, respice stellam, voca Mariam. Si iracundia, aut avaritia, aut carnis illecebra naviculam concusserit mentis, respice ad Mariam. Si criminum immanitate turbatus, conscientiae fidelitate confusus, judicii horrore perterritus; barathro incipias absorberi tristitiae, desperatio­nis abysso. cogita Mariam. In periculis, in angustiis, in rebus dubiis Mariam cogita, Mariam invoca, non recedat ab ore, non recedat a corde; & ut impetres ejus orationis suffragium, non deseras conversationis exemplum. Ipsam sequens non devias, ipsam rogans non desperas, ipsam cogitans non erras, ipsa tenente non corruis, ipsa protegente non metuis, ipsa duce non fatigaris, ipsa propitia pervenis. Lectio 35. & 202. super lib. Sapientiae. Robert Holkot out of Cassiodorus subjoyns; Tu patrona humani generis, Tu afflictis reis medicina singularis. Quis tuo non egeat munere cum sit peccare commune? Et ideò non in armis nostrarum virtutum confidamus, sed in issius Virginis gratia, in qua est omnis spes vitae et virtutis: qui intuetur illam perma­nebit confidens. Studeamus ergo scutum nostrae orationis ipsius imagine exornare, et pondus nostrae deprecationis sibi imponere; Nam quicquid filio suo offert necessario acceptum est. Et ideò dicit Bernardus super Missus est, Crede frater, quicquid illud est, quod Deo offerre paras, Mariae commendare memento, ut eodem alveo ad largitorem gratiae gratia redeat quo influxit. Ergo orationem nostram duo debent complere, Christus videlicet et Maria; habemus ergo nomen et verbum pro nostra oratione servanda; Virgo benedicta ab aeterno praedesti­nata, praesanctificata et Dei filio consecrata, et cunctis creaturis superposita. Hence S. Pernard. Sermo 4. in Assumptione Mariae. St. Bernard thus excites all persons to reverence, extoll, and resort upon all occasions to her ayde and mercy; Sileat misericordiam tuam Virgo beata, si quis est qui invocatam eam in necessitatibus suis sibi meminerit defuisse. Nos quidem servuli tui caeteris in virtutibus congaudemus tibi, sed in hac potius nobis ipsis. Laudamus virginitatem, humilitatem miramur, sed misericordia mi­seris sapit dulcius, misericordiam amplectimur charius; recordamur saepius, crebrius invocamus. Haec est enim quae totius mundi reparationem obtinuit, salutem omnium impetravit. Constat enim pro universo genere humano fuisse sollicitam, cui dictum est, Ne timeas Maria, invenisti gratiam, utique quam quaerebas. Quis ergo misericordiae tuae, O benedicta longitudinem & latitudinem, sublimitatem & profundum queat investigare. Nam longitudo ejus usque in diem xovissimum invocanti­bus eam subvenit universis. Latitudo ejus replet Orbem terrarum, ut tua quoque mi­sericordia plena sit omnis terra. Sic & sublimit as ejus Civitatis supernae invenit re­staurationem, & profundum ejus sedentibus in tenebris & in umbra mortis obtinuit re­demptionem. Per te enim coelum repletum, infernus evacuatus est, instauratae ruinae coelestis Hierusalem, expectantibus miseris vita perdita data, sic potentissima et piissima charitas, et affectu compa­tiendi et subveniendi abundat effectu: aeque locuples in utroque. Ad hanc igitur fontem sitibunda properet anima nostra. Ad hanc mi­sericordiae cumulum tota sollicitudine miseria nostra recurrat. Ecce jam quibus potuimus votis ascendentem te ad filium deduximus, & prosecuti su­mus saltem à longe, Virgo benedicta: Sit pietatis tuae ipsam quam apud Deum gratiam invenisti notam facere mando, reis veniam, medelam aegris, pusillis corde [Page 41] robur, afflictis consolationem, periclitantibus adjutorium et liberationem Sanctis tuis precibus obtinendo.

As they thus fly and pray to Mary, for grace, mercy, ayde, help, protection, * Legitur quod quaedam devota juvencula do­cuit quendam aviculam dice­re, Ave Maria, ità quod garri­endo vix aliud proferebat; Quadam au­tem die volu­cris rapax ip­sam rapuit & asportavit; quae cum clamare [...], Ave Maria, sta­tim illa avis rapax mortua cecidit, & avi­cula ad gremi­um juvenculae est reversa. Bernardinus de Busti, Mariale pars 12. Sermo 1. pars 3. P. deliverance in all their dangers and distresses, so they ascribe to her alone the praise and glory of all their preservations in, and deliverances from all infirmities, dan­gers, perils, all victories over their enemies, corporal or spiritual, private or publick, not to God or Jesus Christ; as you may read at large in the Postils, Sermons of our Lady, Monkish Historians, and in Bernardinus de Busti his Mariale, Pars 1. Sermo 7. Pars 12. Sermo 2. De Coronatione, Pars 3. Michael Lochmair, Sermo 6. & 7. S. Brigittae Revelationes, lib. 1. c. 16. b. c. lib. 4. c. 7, 54, 55, 106, 126. lib. 6. c. 23, 24, 39. & Revelationes Extravagantes, c. 80. Genebrardi Chron. p. 845. Yea they confidently assure us, that not only men, women, and children have been rescued from enemies, but even * Parrots and speaking Birds, from Eagles, and Hawks, by invoking Mary, and saying Ave Maria, the ayder of all creatures in their miseries, as well as of men. To instance in some few examples, An. 717. nu. 3. An. 730. nu. 3. An. 971. nu. 4. An. 1123. nu. 2, 3. Baronius and Spondanus assure us, That precibus sanctissimae Dei genetricis & auxilio, Con­stantinopolitana Civitas ab obsidionibus Saracenorum & ingentibus periculis saepissimè liberata est, non ob aliam causam quam quod celeberrimus illic esset ejusdem cultus & quod ei Civitas olim fuisset dedicata. Hence Johannes Zemisca Imperator Constan­tinopolitanus, Anno Dom. 971. & Johannes Comnenus Imperator, Anno 1123. ha­ving obtained great Victories over the Bulgarians, Turks, Scythians, and other enemies, ope Dei genetricis Mariae, (as they story Baldwin did over the Saracens the same year in the Holy Land) in gratiarum ejus actionem, (as to the Goddesse of Victory) Imaginem beatae Mariae magnificentissimo currui impositam, ut Civitatis patronae, Constantinopolim deduxerunt; the first of them, equo albo vectus, the latter of them, pedes currum pr [...]cedens, as they relate out of Curopolites and Nicetas. Ejus quoque auxilio Pelagius Rex Asturium in Hispania, exercitum 80000. Saracenorum fugavit, & 20000. eorum cum Duce occidit, cujus ideo memoriae spelunca illa famosa, dicta Sanctae Mariae de Covodouga, dicata est. Chron. Joan­nis B [...]omton, col. 727, 728. Anno 648. Pope Gregory the 1. ordered the Image of the Virgin Mary, painted as they say by St. Lukes hand, to be carried about in Procession in Rome, to free the Romans à Peste inguinaria; with which they had been long afflicted and wasted; Et ecce tota aeris infectio (as the Chronicle of Bromton informes us) & turbulentia Imagini cedebat, ac si ipsam Imaginem fugeret, & ejus praesentiam ferre non posset, sed post Imaginem mira serenitas & aeris puritas remanebat. Tunc in aere (ut serunt) auditae sunt voces Angelorum canentium; Regina coeli laetare, Allelujah; whereupon the Plague was stayed by her media­tion: Upon which account, in time of Pestilence they thus specially pray to her for preservation and deliverance from it; Bonaventurae Psalterium, Ps. 9 [...]. Officium beatae Mariae secundum usum Sarum, f. 40. and most other Offices, Psal­ters, Breviaries. O gloriosa Stella Maris, a Peste succurre nobis; and give thanks to her for their deliverance from it. Yea our Leycestrensis and De Eventibus Angl. l. 2. c 6. col. 2368. & l. 3. c. 5. col. 2494. Henricus de Knyghton story, that in the reign of King William Rufus, quidam Clerici itinerantes tempestat [...] fulguris, in nocturno discutiente cecinerunt, Ave Maris Stella, &c. & cum pervenerint ad hunc versum, Monstra te esse matrem; beata Virgo quoddam velum super ipsos expandit, sub cujus umbra securi donec transiret tempestas permanerunt. The like they relate of other Clerks in Gascoign, Anno 1367. I omit all other presidents of later times, mentioned by Of Anrichrist, part 3. chap. 3. Dr. Beard.

3ly. Whereas Psal. 19. 14. Psal. 34. 22. Psal. 111. 9. Psal. 78. 35. Psal. 49. 7; 15. Psal. 69. 18 Psal. 71. 23. Psal. 72. 14. Psal. 103. 4. Psal. 107. 2. Isa. 41. 14. c. 43. 1, 14. c. 44. 6, 22, 23, 24. c. 47. 4. c. 48. 17, 20. c. 49. 7, 26. c. 52. 3, 9. c. 54. 8. c. 59. 20 c. 63. 9, 16. Luke 1. 68. Gal. 3. 13. c. 4. 5. Rom. 3. 24. 1 Cor. 1. 30. Ephes. 1. 7. Col. 1. 14. Hebr. 9. 12, 15. 1 Per. 1. 18. Rev. 5. 9. Tit. 2. 14. Ephes. 2. 16. 2 Cor. 5. 18, 19, 20. Col. 1. 21. and other Scripture Texts, make Jesus Christ the only Restorer, Repairer, Reconciler, and Redeemer of Mankind, they from the third Letter in her name, R. conclude; Bernardinus de Busti, Mari­ale Pars 3 Ser­mo 10. De No­minatione Ma­riae, Pars 3. quae dicitur signifi­cationis, T. Per R. significatur, quod ipsa est Restauratrix, & Reparatrix, ac Reconciliatrix, yea Salvatrix nostra too; quia ita reparavit genus humanum, ut nunc sit fortius quam esset ante. Reparari autem dicitur, quod est totaliter perditum vel diminutum. De hoc autem beneficio, a Dei matre recepto, loquens Aug. in Sermone De Nativitate Virginis, inquit. Mater generis nostri poenam intulit; genitrix Domini nostri [Page 42] Salutem attulit mundo; auctrix peccati Eva, auctrix meriti Maria: Eva occidendo obfuit, Maria vivificando profuit; percussit illa, sana­vit ista. Haec est beata illa Maria quae totius orbis reparationem et liberationem obtinuit, salutemque hominum impetravit. To which they adde, Bernardinus de Busti, Mari­ale Pars 3. Ser­mo 2. Pars 3. quae dicitur In­terpretationis, & Pars 4. Ser­mo 11. Pars 3. H. That Mary hath a just Title to the Dominion and Soveraignty of the world, ratione emptionis, quia cum Filius suus emerit & redimerit humanum genus, ipsa ad hanc redemptionem faciendam est multipliciter opera­ta, precium scilicet Redemptionis ministrando. Beata Virgo fuit assumpta Domino in Salutis auxilium et regni consortium et ad­jutorium; juxta illud, Gen. 2. Faciamus ei adjutorium simile sibi. Nam fuit etiam perticeps passionis pro genere humano, quoniam omnibus discipulis & ministris fugientibus sola sub cruce constitit, & vulnera quae filius corpore, ipsa corde suscepit. Ʋnde & tunc gladius ipsius Virginis animam pertransivit. Hence their grand Seraphical Doctresse Sermo Ange­licus de Virgi­nis Excellentia, cap. 12. St. Briget, to whom Christ himself (as they re­port) sent a special Angel to reveal and preach the excellencies of the Virgin Mary, in her Sermon dictated by this Angel, informs us, That although three flames of charity to redeem the lost world, shined forth most brightly in the three persons of the Trinity, and radiantly shined to all the Angels and creatures in Heaven, ex hoc tamen humani generis redemptio secundum aeternam Dei praeordinationem venire non poterat, antequam Maria esset genita, in qua tam fervens charitatis ignis accendi debebat, quod ejus odorifero fumo sublimius ascendente, ignis qui in Deo erat seipsum in eum infunderet, et per eam huic frigescenti mundo illabaretur, to excite him to save and redeem it. And in her Revelationes & Opera, Noremburgh 1521. Revelationes Extravagantes, cap. 3. she relates, that Christ himself revealed to her, Ʋrbs, humana creatura quam Diabolus quadruplici peccato obsedit, (in their Mother Eve) quodammodo liberavit Mater mea Sanctissima, quando voluntatem suam totam dimisit in manus meas, et mallet omnem tribulationem pati ad hoc ut animae salvarentur. Propter hanc igitur voluntatem, ego Deus ad aeterno Filius Dei factus sum homo in Virgine, cujus cor erat quasi cor meum. Et ideo bene dicere possum, quod Mater mea (in the first place) et ego, quasi cum uno corde salvavimus homi­nem: Ego patiendo corde et carne, ipsa cordis dolore et amore. Which mysterie and Article of the new Roman Creed, is thus further revealed and published to the world by their Aretinus, in his Book De Arcanis Catholicae Veritatis, p. 515. See Dr. John White his way to the True Church, Epi­stle to the Reader. Adam following sinne incurred death, but the glorious Virgin and her Son being no partakers of Adams sinne, and altogether free from original sinne, of right were to be impassible and immortal; but for as much as the death of Christ was needfull for the redemption of Mankind, therefore it was necessary that the body of Christ should be passible and mortal; and so likewise the immaculate Virgin being to bear a Son passible and mortal, which was to be one flesh with her, and that could not naturally be, if she were impassible and immortal, therefore she was also necessarily mortal, and so both the Mother and the Son dyed. The death and passion of Christ and the Holy Virgin, was for the Redemption of Mankind: It was impossible she should have dyed before the passion of her Son. Another reason is, that she also might come between, and be a mediator between God and us, for the re­mission of sinne, to remove that which came between God and Adam when he committed it. Thus they joyn Mary in the very work of Redemption with Christ, in point of Doctrine; and thereupon invoke her as their Restorer, Repairer, Reconciler, and Redeemer, in their publick Prayers and private De­votions, as I have Here p. 29, to 36. already evidenced in her Title of Mediatrix.

4ly. Whereas the Scriptures resolve, that Jesus Christ is the only true light of the world, inlightning all the world with the saving light of his grace, and splendor of his glory, being the light of the Gentiles, Church and his people; John 1. 4. to 10. c. 8. 12. Isay 9, 10. &c. c. 42. 10. c. 46. 9. Ps. 118. 27. Lu. 2. 32. Acts 13. 47. Rev. 21. 22. The Pontifician Seraphical Doctors from I. the 4th letter in her name, thus proclaim and extoll her to be the only light and illuminatrix of the Church. [Page 43] Bernardinus de Busti Ma­riale Pars 3. Serm. 1. pars 3 T▪ Serm. 5, 6, 7. Pars 2. Ser­mo 4. Pars 9. Serm. 4. pars 2. per▪ totam. & Serm. 2. pars 5. T, U, &c. Pars 10. Robertus Hol­kot Lectio 35. super Lib. Sa­pientiae, Offi­ficium Concep­tionis Mariae, Bern. de Busti, Mariale, Pars [...] Bernardus Ho­mil. 2. super Missus est, & De Assumptio­ne Mariae, all their Psalters, Houres, Crowns, Rosaries, Litanies, Anthems of our Lady, Ave Stella, &c. Quarta litera nominis ejus est I, per quam significatur, quod ipsa est Illuminatrix nostra, quos in officio & omni virtute illuminat, &c. ut verificaretur in illa illud Psal­mi, In lumine tuo videbimus lumen. Et illud Lu. 2. Lumen ad revelationem gen­tium, & gloriam plebis tuae Israel. Cui nascenti dixit Deus illud, Isa. 49. Dedi te in lucem gentium, ut sis salus mea usque ad extremum terrae. Ideo ipsa inquit, Eccl. 24 Illuminabo omnes sperantes in Domino. Hence they stile, and magnifie her, as Stella matutina, stella maris, sol nunquam occidens, occasum nesciens, Luna rutilans, sy­dus lucem pariens, candor lucis aeternae, stella illa nobilis ex Jacob orta, cujus radiis u­niversum illumina [...]mundum, cujus splendor in supernis fulget, et inferis penetrat, ter­ras etiam perlustrans, & calefaciens mentes magis quàm corpora. Mariale, Pars 11. Sermo 2. pars 2. N. to Z. Tu vallem lachry­marum tenebrosam scil. mundi illuminas, errantes reducis, et peccatoribus iter quo ad coelestem patriam pervenire possent ostendis. Tu parens restaurativa omnium creaturarum. Tu stella matutina quae Christianos navigantes per mundi pelagus ad portum salutis adducis et dirigis. To which they accumulate, Mariae praesentia totus illustratur orbis, adeo ut ipsa coelestis patria clari­us rutilet virgineae lampadis irradiata fulgore. Comparing her to the Sun, Moon, 7. Stars, Planets in all respects; and making her the very brightnesse, splendor, glory of heaven, earth, and all creatures in them: whence they salute her with an Ave stella maris, stella matutina, stella fulgentissima, and the like.

5ly. Whereas God himself hath advanced Jesus Christ to his own right hand, there to appear in his presence for us, as our only Advocate, and to make perpetual intercession for us to his Father, as Isay 53. 12. Rom. 8. 37. Heb. 7. 25. 1 Joh 2. 1, 2. and other Sciptures resolve; the Church and Popes of Rome, who will admit no wo­men publickly to preach or plead as Advocats in any of their Courts, have yet consti­tuted the Virgin Mary the principal, best, diligentest, learnedest, if not only Advocate of their Church, & all Roman Catholicks, yea of all lost mankinde, investing her in this chief branch of her sonnes Priesthood, and making their addresses chiefly to her, to the grand dishonour of her Son, if not of all their other invoked, canonized Saints. Vpon which account, Mariale pars 9. Serm. 2. in Exord. P. pars 11. Sermo 2. De Assumptio­ne Mariae, pars 3. B. 2. Offici­um Seraphin. Bernardinus de Busti asserts, Mariam fabricavit Deus ut no­strae indulgentiae subveniret; quia boni Iudicis officium est assignare Advo­catum orphanis et miserabilibus personis. Ideo Deus omnipotens videns miserabilitatem humani generis, tanquam bonus Iu­dex vivorum et mortuorum, providit nobis de optima Advocata, fabricando hanc sapientissimam virginem, ut apud ipsum pro nobis continue intercederet, et causas nostras peroraret. Vpon which ac­count he introduceth the blessed Virgin at the time of her Assumption into heaven, thus speaking to the Quire of Seraphins, (the highest order of Angels nearest to Gods throne, inviting her to reside in their company.) Filius Deus meus et homo super omnes Angelicos ordines meritò elevatus, non habet ibi Sociam. societatem sibi quo ad hu­manitatem: Et adeò sicut ego in mundo fui ei socia in tribulationibus, ita etiā ei debeo as­sociari in consolationibus. Et sicut ille ibi ascendit, ut continuè appareat vultui Dei pro hominibus, Heb. 9. Ita ego debeo ibi ascendere, ut appaream vultui ipsius filii pro peccatoribus, et sic humanum genus habeat semper ante faciem Dei adjutorium simile Christo ad procurandam suam salutem. Ʋnde Sancta Mater Ecclesia in oratione secreta vigiliae meae assumptio­nis orat Deum, dicens; Munera nostra Domine apud Clementiam tuam Dei Genetri­cis commendet oratio, quam de hoc seculo transtulisti, ut pro peccatis nostris apud te fiducialiter intercedat Ascendam igitur super vos, ad Patrem meum & Patrem vestrum, & Deum meum, & Deum vestrum, to execute this my Advocates office for mankinde. Whence he avers, Mariale pars 11. Sermo 2. pars 2. Z. & pars 4. Q. Ipsa semper stat coram Deo ad in­tercedendum pro nobis, sicut promisit Eccl. 24. dicens▪ Vsque ad futurum secu­lum non desinam; id est, usque ad diem judicii non cessabo interpellare Deum pro vobis. Misericordiam habuit in ore pro salute mundi apud De­um invocando et intercedendo: et in opere conferendo iniseratio­nis [Page 44] auxilium, universaliter omnibus et ubique; et in omni necessita­te atque temporibus. This he proves beyond contradiction, from A, the 5th. and last letter in her name Maria, in this manner. Mariale Pars 3. Serm. 1. pars 3. De No­minatione Ma­riae Pars 10. Sermo 2. pars 7. See Mich. Lochmair Ser­mo 74. De As­sumptione B. M [...]tiae, & most other Romish Postillers in their Postills on that Feast. Quinta litera nominis beatae Virginis est A, per quam significatur, quod ipsa esse Advocata nostra; Yea, humani generis Advocata, quae non sustineret repulsam; quoniam antem homo habens aliquam causam cum habet sapientem & bonum Advocatum, potest sperare quod de sua causa victoriam reportabit, & consequenter citò jus su [...] obtinebit, (for which he quotes several Canonists.) Hanc ergo dignissimam Advocatam habentes laetari debemus & exultare, quod ipsa causas nostras coram Deo assumens, ipsas sapienter incipit: inceptasque multis allegationibus defendit, et defensas ad pros­perum finem deducit. Primo enim sapienter incipit, captando benevolentiam in exordio, quod est proprium boni advocati, quod quilibet bonus oraton debet in exordio reddere au­ditorem attentum & benevolum. Secundo, Insinuat nostram miseriam. & ideo ul­timo petit Dei misericordiam. Ideo figurata est per illam muli [...]em sap [...]entissimam, quae dixit ad David, 2 Reg. 24. Sicut Angelus Domini sie & Dominus meus Rex, ut nec maledictione nec benedictione moveatur. Deus enim est tantae bonitatis, quod nec no­stris benedictionibus extollitur, nec nostris peccatis & malédictionibus movetur. De­inde subdit, omnes morimur, & quasi aquae dilabimur quae non revertuntur. Secun­dò, causas nos [...]ras multis allegationibus defendit. Primo, sapientiae verbo non nimis prolixo, sic solent facere advocati, dicentes judici, dicam unum verbum pro causa mea, & postea multa dicunt. Ipsa ergo Advocat nostra compendiosis & sen­su plenis sermonibus animum Judicis coelestis ad suum votum inclinat. Ideo significata est per Abigail, cui dixit David, (1 Reg. 25.) Benedictum eloquium tuum, & Be­nedicta tu quae prohibuisti me ne ulciscerer me manu mea; Ecce audivi vocem tu­am, & honoravi faciem tuam. Secundo, Advocata pietatis signo. Ʋnde Ber­nardus super Cant. ait, O homo, securum accessum habes ad Deum, ubi habes matrem ante filium, filium ante patrem: filius ostendit patri vulnera & latus, ma [...]er ostendit filio pectus et ubera. Nulla ergo tibi poterit esse repulsa ubi tot sunt Charitatis insignia. Tertio, advocat sanctitatis merito, Si enim merita aliorum Sanctorum pro nobis apud Deum intercedant, multo fortius merita illius quae plenitudinem obtinuit meritorum, et gratiarum, habetur Lu. 1. poterant nobis divinam gratiam impetrare. Quarto, invocat ardenci desiderio; de sideria enim sanctorum sunt intercessiones pro nobis ad Deum. Non au­tem ociosa ibi manet, sed in suprema sita poli nos commendat suaeproli pro [...]s et justis et peccatoribus subsidia salutis mentis et corporis. Tertio pri [...]ci­paliter ipsa virgo causas nostras ad prosperum finem perducit. Tunc autem Ad­vocatus causam suam ad debitum finem perducit, quando est sollicitus, peritus at que in Curiagratiosus, facundus, & gratiosus coram Rege & familia Regis. Fuit [...]tt­tem et est talis Advocata nostra Maria, loquens David Deo, inquit, A [...]titie Regina à dexteris tuis. Ecce quantae sollicitudinis est et diligentiae, non enim ullam ad horam recedit. Sequitur, in vestitu deaurato; ecce quantae sapientiae. Infinitus est thesaurus hominibus. Sequitur, circundata varietate; ecce quantae gratiae; nam coram Rege & ejus famitia in tantum est gratiosa, quod omnes eam circundant, associant et honorant. In coelo enim tot sunt varietates, quot sunt sanctorum ordines, qui tanquam domi­celli et domicellae Reginam suam actociant, matremque Domini sui venerantur. De qua De Assump­tione B Mariae, Ser [...]o 1. f. 46. Bernardus, Ascendens ergo Virgo beata in altam dis­pensabit ipsa quoque dona hominibus. Quid ni daret? Siquidem nec facult as ei deest, nec volunt as; Regina coelorum misericors est. Praecessit nos Regina nostra, & tam gloriosè suscepta est, ut fiducialiter sequantur Dominam se [...]vuli claman­tes; Trahe nos post te in odore unguentorum tuorum currimus. Advocata praemisit peregrinatio nostra, quae tanquam judicis mater supplici­ter et efficaciter negotia nostra nostra pertractabit. Propterea eanit Ec­clesia in illa Antiphona quam dicitur composuiss [...] Joannes Dama [...]mus dicens, Eja ergo Advocata nostra, illos tuos misericordes o [...]ulos ad Nos converte, scil. in praesenti nobis impetrans gratiam fil [...] t [...], vt in futuro vitam aeternam, Amen. Hence they pray to this their Advocate, [Page 45] Bernardinus de Busti, Ma­riale pars 2. De Nativitate Ma­riae, Sermo 2. pars 3. at the close. Sancta Maria succurre miseris, conforta pusillanimes, ref [...] [...]e­biles. Dra pro populo, interveni pro Elero, intercede prodevote foemineo sex [...]. Sentiant omnes t [...] juvamen quicunque celebrant tuam sanctan Nativitatem: Assiste parata votis poscentium, et repende dmnibus optatum eff [...]m; Sit tibi studium assidue orare pro populo Dei quae nieruisti benedicta praemium praesentis mundi, Amen. They further add Bernardinus de Busti Mari­ale pars 2. Ser­mo 2. [...]. Virga dicitur beata, Maria, Primo aurea; quae signi­ficatur per virgam auream Hester 5. Ipsaquippe virgo beata Deuni iratum placat, quia est nost [...] Advocata. Qanta appellatur virga vigilans, Hier. 1. Ipsa enim vigilat super devotos suos, ut custodiat ipsos: et ideo etiam nos debemus vigilantes esse et fe [...]vidi in devotione e [...]us. Ideo benedicta virgo inquit, Prov. 8. Ego diligentes me diligo, & qui nunc vigila­verunt ad me (in their morning Offices, Vigils, Prayers to me as their Advocate) inve­nient me: beatus qunaudit me, & qui vig [...]ad fores meas quotidie; qui me inve­niet, invenierit vitam; & hauriet salutem à Domino: et eos qui diligebunt eam, diligit Deus. They further assert Bernardinus de Busti Mari­ale, pars 10. Sermo 2. De Gaudiis Mariae, pais 7. Pars N, de Assumptione Mariae, Serm. 2 pars 2. Z, C, R Q, R, S, B. Ipsa est humani generis Advo­cata, quae non potest sustinere repu [...]sam, quoniam apud Deum me­ruit gratiam. Ipsa semper stat coram Deo ad intercedendum pro Nobls, sicut promisit dicens, Eccles. 24. usque ad futurum seculum non desinam; id est, usque ad diem judicii non cessabo interpellare Deum pro vobis. Beatissima Virgo dicitur Centrum coeli; quia ad ipsam omnes respiciant tanquam ad Media­tricem. Ipsa quasi Luna speciosa & formosa, &c. misericordiam habuit in corde, ex­hibens maternae compassionis affectum; et in opere, conferendae miserationis auxi­lium universaliter omnibus et ubique, atque in omni necessitate et temporiens. Whence she told the Angels, That they had the custody but of one or two men or Cities apeece, Ego non tantum unum virum vel mulierem, Civitatem seu Gentem vel provinciam custodio, protego, & conservo, sed omnes mundi homines, scil. universum orbem, et omnes provincias, civitates et gentes. O sanctissima Dei mediatrix e [...] homin [...]m! O [...]rtet impleri Scriptura, Gen. 2. ub [...] Deus ait, Non est bonum hominem esse solum, faciamus ei adjutorium simile sibi. Ibid. Pars 11 Sermo 2. pars 6. G. Ipsa etiam pro nobis filio preces fundit, & ubera ostendit; unde est altera Hester, quae apud Regem pro nobis assistit. Omnes ergo signamus animas nostras de­votione illius magui signi, ut sub ejus protectione vivamus secure. Item apparuit in coelo tanquam Advocata in Curia ad interpellan­dum pro mundo; unde figurata est in illa sapiente inuliere quae in­travit ad David ad interpellandum pro Absolone, 2 Reg. 24. Yet more, Mariage pars 12. Sermo 2. pars 2. A & B. 2. Beata Virgo advocando pro nohis coram Deo, nos vincere in om­ni causa facit, et contra daemonum impugnationes et illusio [...] de­fendit. Eloquentiae admirabilitas licet fuerit in multis, cam Christicolis quam Paganis, in nullo tamen tanta fuit, quanta in magistra Ecclesiae Catholicae, et Advocata nostra Virgine benedi­cta, quae sua dulci facundia Imperatorem coeli et terrae iratum paci­ficavit, et non uni tantum homini ipsi contrario, sed toti generi humano liberationem a morte aeterna impetravit. In tantum etiam aures Dei sua [...]i oratione demulsit, ut illum attraheret a sum­mo coelo usque ad terram, et tam dulciter allocuta est, ut suaserit Deo fieri hominem, et tam suaviter cecinit, quod se in filium De­us illi donaret. O lingua diserta beatae Virginis! O Advocata eloquentissima, quae dicendi virtute et efficacia cyrographum nostrae damnationis de magni Dei manibus cadere fecit!

And to make her a compleat Advocate, Mediatrix, and Redeemer for us, equal to her Sonne, they assert it as an Article of their Faith, Bernardinus Senensis Sermo 51. Artic. 2. c. 2. Bernardinus de Busti Mariale, Pars 1. & Offictum Conceptionis Mariae, Paulus Venetus Tractatus de Conceptione Vir­ginis Mariae, Franciscus de Mayro, Michael Lochmair, Augustinus Leonissa, and sundry others in their Sermons de Concep­tione Virginis Mariae, cited by them. Fuit beata Virgo per gratiam [Page 46] praeservationis atque sanctificationis, concepta & praeservata ab originali peccato, & ab omni actuali culpae, tam veniali quam mortali; against the expresse resolutions of sundry Texts in the Old and New Testament; as Gen. 6. 5. to 13. Psal. 14. 2, 3. Psal. 12. 1, 2. Psal. 25. 15. Psal. 38. 3, 4. 1 Pet. 2. 24, 25. Eph. 5. 26, 27. Tit. 3. 4, 5, 6. 2 Chron. 6. 36. Prov. 20. 9. Jam. 3. 2. 1 John 1. 8, 10. c. 2. 1, 2. 1 Kings 8. 46. Job 14. 4. Ps. 51. 5. Eccles. 7. 20. Rom. 3. 9, to 20. 23. c. 5. 12, to 17. c. 7. 1, to 25. Dan. 5. 5, to 16. Neh. 9. 16, to 36. Psal. 106. 6. Ephes. 2. 1, to 19. Lu. 1. 46, 47, 50, 54, 68, 69, 75, 77, 78. Acts 3. 26. Mat. 1. 21. Isay 53. 4, 5, 6, 8, 10, 11. Gal. 2. 16, 17. c. 3. 10, 13, 14. Rom. 8. 3. to 14. with others; it being the sole prerogative of Jesus Christ to be free from original and actual sinne, 1 Pet. 1. 19. c. 2. 22. Hebr. 4. 15. c. 7. 26, 27, 28. c. 9. 14. Rom. 8. 3, 4. John 14. 13. c. 8. 48. 1 John 3. 5. This they endeavour to prove by sundry forged Miracles, Revelations, miserable perversions of Scrip­ture Texts; and reasons forged out of their own whymsical brains, whereof this is one of the principal. Bernardinus Senenfis, Sermo 51. Artic. 2. c. [...]. Bernardinus de Busti Maria­le pars 1. [...]. Offic. Concep­tionis B. Mariae Paulus Venetus Tract. de Con­ception Virgi­nis Mariae. Franciscus de Mairo, Michael Lochmair, and others De Con­cept. V. M. Bernardinus de Busti Marialae, Pars 10. Ser­mo 1. pats 12. Serm. 2. and sundry others. Congruum fuit propter intercessionem. Con­gruebat enim Advocatam humani generis tanta puritate fulgere, ut nullum peccatum haberet quod ejus conscientiam morderet. Now to excite all sorts of persons to apply themselves wholly or principally to her mediation, they assert her advocation, intercession on their behalf to God & her Son to be so powerfull, that she never can suffer any repulse, or denyal, but alwayes pre­vailes in all her sutes and petitions; whence they in their Sermons, Postills, Missals, Primers, Offices, Hymnes of our Ladies joyes, thus chaunt and court her, Officium B. Mariae secun­dum Usum Sa­rum 1509. [...] 35, 36. The Primer of our Lady in Latin and English, 1539. and in all other Offi­ces, Primers, Rosaties of our Lady. & Brevia­rium Roma­num. Gaude splendens vas virtutum, cujus pendens est ad nutum tota coeli Curia; Te benignam & foelicem Jesu dignam genetricem veneratur in gloria, Ave Maria. Gaude nexu Caritatis & amplexu dignitatis, juncta sis Altissimo, Vt ad votum con­sequaris, quicquid Virgo postularis a Iesu dulcissimo; Ave Maria gratiae plena. Gaude mater miserorum, quia pater secuturum dabit te colenti­bus, Congruentem hic mercedem, et foelicem poli sedem regnis in coelestibus, Ave. Gaude virgo mater pura, certa manens & secura quod haec sep­tem gaudia non cessabunt, nec decrescent, sed durabunt et flores­cent, per aeterna secu [...]a. These joyes of hers were first revealed by the Virgin to Archbishop Becket, (as Bernardinus de Busti Maria­le Part 10. Ser­ [...] 2. pars 7. De Gaudiis Mariae. * Michael Lochmair Ser­mo 6. Bernardinus de Busti relates;) who thus rendered the 5th of them, Gaude quod filius meus mihi semper est obediens, et meam voluntatem, et cunetas preces meas semper exaudit. Gau­de, quod Deus semper ad beneplacitum meum remunerat servito­res meos in hoc seculo et in futuro. And then they subjoyne this un­doubted promise from our Lady her self: Quicunque cum hiis gaudiis lae­tando in hoc seculo me venerabitur, in exitu animae suae de corpore praesentiam meam obtinebit, et ipsam animam ab hostibus malignis liberabo, et in conspectu filii mei ut mecum gaudia possideat praesen­tabo. To this St. Bernard, * Lochmair, Bernardinus de Busti, and others, superadd; De plenitudine ejus accipiant omnes, &c. (contrary to John 1. 16. Eph. 1. 22, 23. Col. 1. 19. which place all fullness in Christ alone, who filleth all in all.) Ideo acu­tius intuemini, quanto devotionis affectu eam a nobis voluit hono­rari quae totius gratiae plenitudinem posuit in Maria. Nam si quid spei, si quid gratiae, si quid virtutis in nobis est, er ea novimus re­dundare.

Hence their canonized De Excel­lentia B. Vir­ginis Mariae, c. 6. St. Anselme first, and after him De Vita Christi, pars 1. c. 68. Ludolphus Saxo Carthu­sianus, De Verbis Domini, Tom. 2. l. 2. c. 2. Chrysostomus à Visitatione Cisterciensis Monachus, and Of the Mass, l. 2. part 2. ch. 3. Henry Fitz. Simon a Jesuit, blasphemously assert, Nihil utilius post Deum memoria matris ejus: Velo­ciorque est nonnunquam salus memorato nomine ejus, quam invo­cato nomine Domini Jesu unici filii sui. Quare ergo propitior salus in recor­datione ejus quam filii sui saepe percipitur? Dicam quid sentio. Filius ejus Dominus est & judex omnium, discernens merita singulorum; dum igitur ipse à quovis suo nomine invocatus, non statim exaudit, profectò id justè facit. Invocato autem nomine matris, et si merit a invocantis non mererentur ut exaudiatur, merita tamen matris intercedunt ut exaudiatur. Hoc denique usus humanus quotidie probat. Where­upon [Page 47] Anselm concludes his Book of her Excellency with this prayer to her, wherein he useth these expressions. Proculdubio benignissimus filius tuus Dominus noster Je­sus Christus erit ad concedendum quic quid voles promptissimus & exaudibilis. Fan­tummodo ergo velis salutem nostram, et vere nequaquam salvi esse non poteri­mus: Siquidem filius tuus ubi volunt atem tuam suae dilectissimae matris magis por­rectam adverterit, illuo servat a aequitatis ratione, judicii sui sententiam, sive ad mise­ricordiam inflectendo, sive ad justitiam intendendo pronuntiabit. Subveni ergo velis Domina piissima, &c. ut filium tuum totius mundi Salvatorem, et te ejus reconcilia­tricem esse veraciter sentiamus. Ab initio denique renovationis humanae, omnibus sub tuum praesidium confugientibus hucusque succurristi, & iacirco prae omni creatura omni laude dignissima dici & esse meruisti. Eja succurre oramus, ut laus quam per tot se­cula dignè possedisti, continuo tibi dicat in gratia ipsa qua mundo perdito subvenisti. T [...]bi ergo nos commendamus, tu procura ne pereamus, &c. A. men. Yea Comment. in Apoc. 12. sects 2. nu. 6. Viega the Jesuit affirms, Maria est nomen tantae virtutis, ut ad ejus Invocationem coelum rideat, infernus conturbetur. Est illa spiraculum hominis, quia sublato ejus patrocinio peccator vivere diutius non potest: And Mirrour des Rosaries f. 349, 352, 354, 362, 366, 376. Lu­dovicus Lucius Hist. Jesuitica, l 2 cap. 4. p. 218. Alanus de Rupe, blas­phemo animo & calamo scribit, such is the power of her advocation, that it delivers not only souls out of Purgatory, but, etsi tota Trinitas jurasset per vulner a Christi, se nunquam misericordiam facturam peccatori, Maria impe­petrabit; et quod reprobi et praesciti per devotionem Rosarii Mariae vitam aeternam asse quantur.

Upon this Account they thus further court and extoll the prevalence and bene­fits of her advocation and fullnesse of all grace. Bernardin. de Busti Mariale pars 11. Serm. 1. De Assump­tione Mariae pars 3. M. Ser­mo 2. pars 2. L. De Excellentia B. Virginis, c. 6. Ludolphus Carthusianus de Vita Christi pars 2. c. 68. Chrysostom. à visitatione De Verbis Domi­ni Tom. 2. l. 2. c. 2. Hinc nos per te haereditamus misericordiam miseri, ingrati gratiam, veniam peccatores, subli­mia infimi, coelestia terreni, Deum homines, mortales vitam, et patriam peregrini: Yea they in their devotions stile her, Tu es aqua vitae, de qua dicitur Is. 55. Accipe aquam vitae gratis; sed heu, quia tu conqueri potes de quibusdam indevotis tuis, & dicere illud Hier. 2. Me dereliquerunt fontem a­quae vivae; in refusing to own her for their Expiation, refrigeration, Reconcilia­tion, and Redeeming Saviour. But to encourage all their seduced Catholicks to re­sort to her as their most potent Advocate and Mediatrix, they further assert, Bernardin. de Busti Mariale pars 11. Serm. 1. pars 3. M. Serm. 2. pars 2. Ip­sa quoque super omnes creatur as est potentissima. Licet enim omnes Sancti in coelo poten­tes sint apud Deum, tamen ipsa omnes excedit in potentia. Nec immeritò. Ipsa enim est mater coelestis Imperatoris. Item, quia sancti sunt potentes apud Deum propter me­rita; quia unus meruit plus alio, ideo est potentior eo. Ipsa autem Gloriosa Vir­go plus meruit sola, quam omnes Sancti; & ideo ipsa ait, Eccl. 24. In Hierusalem potestas mea, scilicet, super omnes alios Sanctis. Sed quid tan­ta potentia Mariae nobis prodest, si illa de nobis non curaret? Sed O Christiane, bonum novum nuncio tibi; Sicut Maria apud Deum omnibus sanctis potentior est, ita et pro nobis apud Deum diligentius intercedit et ferventi­us. Et ideo peccator, ne permittas te desperationis barathro de­mergi, sed confidenter ad istam potentissimam et Clementissimam Advocatam recurre. Ipsa enim omnino tibi succurret quia et po­terit. Si enim potuit Deum facere hominem, et Creatorem crea­turam, infinitam finibilem, impassibilem mortalem, immensum parvulum, aeternum temporalem, invisibilem et incorporeum visi­bilem ac corporeum, atque Divinam Majestatem sub forma servi: Et fi suis blanditiis et virtutibus potuit Deum trahere de coelo in terram, multo magis et facilius poterit nos trahere de terra ad coe­lum. O igitur serenissima Regina nostra, quia subest tibi cum vo­lueris posse. Sap. 12. Ideo miserere omnium quia omnia potes. Hence their two grand Saints and her devoted servants, De Excellent: beatae Mariae, c. 7. 12. Ser­mo 2. super Missus est. Anselm and De Assumpt. Mariae, Bernar­dinus de Busti. Mariale pars [...]. Sermo 5. De septima Condi­tione Sponsa coelestis. Bernard, with sundry others out of them, speak thus to God himself, Quomodo veniam ad te nisi per Mariam, per quam venisti ad me? qui enim per aliam viam vadit, potius de viat quam vadit. And thus to Mary her self, Sancta Maria Virgo beata, tu [...]ia es per quam homo venit ad Deum, et peccator ad ve­niam, et per quam venit ad peccatorem venia: Non enim venit ad [Page 48] gratiam, qui non novit venerare Mariam. And no wonder, since they af­firm, Bernardinus de Busti Maria­le pars [...]. Ser­mo 5. De Na­tivitate Mariae, De septima conditione Sponsae coele­stis D. ult. pars 5. Serm. pars 11. Sermo 1. De Assumpt. Mariae, Azori­us Jesuita, Hom. Tom. 4. De devot. Ma­riae Virginis, Sect. Assi nu­la [...]io. A tempore quo virgo Maria concepit in utero Verbum Dei, quandam ut sic dicam jurisdictionem seu authoritatem obtinuit om­ni Spiritus sancti processione temporali, ita ut nulla creatura ali­quam a Deo obtinuit gratiam vel virtutem, nisi secundum ipsius pi­etatis dispensationem. Hinc Bernardus devotissimus ait, Nulla gratia venit de coelo ad terram, nisi transeat per manus Mariae. Et Hieron. Serm. de Assumptione, (falsly attributed to him) inquit, In Christo fuit plenitudo gratiae, si­cut in Capite influente. In Maria vero sicut in collo transfundente. Ʋnde Cantic. 7. de Virgine ad Christum Solomon ait, Collum tuum sicut Turris eburnea. Nam sicut per collum vitales Spiritus à Capite descendunt in corpus; sic per Virgi­nem a Capite Christo vitales Gratiae in ejus Corpus mysticum transfunduntur. Ʋnde iste est ordo divinarum Gratiarum effluxus, ut prius à Deo influant in Christi animam benedictam; deinde in animam virginis Matris; deinde in Seraphim, & sic successive in alios ordines Angelorum & Sanctorum. Demum in Ecclesiam militantem: Cum enim tota natura divina, totum etiam scire, posse & velle divinum intra Virginis uterum extiterit clausum, non timeo dicere, quod omnis fluxus gratiarum quandam jurisdictionem habuit haec virgo, de cujus utero quasi de quadam divinitatis oceano rivi et flumina e­manabant omnium gratiarum, &c. Vpon which account they addresse them­selves to her as their most powerfull, mercifull, learnedest Advocate, and Medi­tor between God and Man; craving audience and acceptance even with Jesus Christ (our sole Advocate and Mediator) and God the Father, not for Christs own Passi­on, Merits, Intercession, Grace or Pity; but for Maryes alone: to which they yet See Offic▪ beatae Mariae secundum usum Sarum, 1509. f 11, to 19. 35, to 47. 51, 55, 75, to 86. and all other her Missal [...], Of­fices, Hours, Litanies, Ro­saries, Crowns. sometimes (forgetting themselves) annex the petty merits and intercessions of other inferior Saints.

I shall cloze up their Lady Maryes Advocateship, and her other Offices peculiar to Jesus Christ, with this Cabalistical Contemplation and Prayer of her most devoted Advocate Bernardinus de Busti, who after many extravagant Encomiums of her transcendent Excellencies, from the 5. Letters in her name Maria, in each of which he hath found out several offices and Excellencies peculiar to her, hath made a further discovery of her Prerogatives and Titles in every Letter throughout the Alphabet, and turned them into this Alphabetical prayer. Ma [...]ale, pars 12. Serm. 2. de Coronatione Mariae, pars 1. E. in fine ejus­dem. Habet quoque alias innu­meras Excellentias, quas devotis mentibus contemplandas relinquo; solummodo aliquas tangam quae incipiunt ab aliqua literarum alp [...]abeti, sic invocando et orando eam per discursum singlarum literarum. A. Advocata humani Generis, de­fende causam nostram, et ora pro nobis. B. Benedicta super omnes mulieres▪ fac nos nos a tuo filio benedici. C. Consolatio desperatorum et conforta­tio eorum, ne permittas nos in desperationis barathrum mergi. D. Dulcedo devotorum, fac nos devotionis suavitate repleri. E. Excellentissima omnium creaturarum, recommenda nos tuo et nostro Creatori. F. Fons divinarum Gratiarum, sitientibus et arentibus nobis aquas salutares effunde. G. Gratiosa Dei, Angelis & hominibus, fac nos sponso tuo Coelesti gratiosos. H. Honorificentia populi Christiani; fac nos nitentes esse tuae venerationi. I. Impe­ratrix Paradisi, impetra nobis ut efficiamur participes tui regni. K. Karismatum Dei dispensatrix, paupertatem et mendicitatem nostram subleva. L. Laborantium requies et refrigerium, aeter­nam nobis pausationem praepara. M. Mater nostra et Dei; fac nos cum filio tuo fratre nostro conjungi. N. Nobilitas Mundi, ne dimittas nos peccati ignobilitate confundi. Nutrix pupillorum et Orphanorum, nobis miseris et Orphanis subveni. O. Orna­mentum Vniversi, fac nos virtutibus et bonis moribus ornari. P. Pacificatrix discordantium, nos discordes et rebelles tuo Nato jubeas concordari. Q. Quarta Hierarchi [...] praesidens, nos in tertia fac [Page 49] locari. R. Regina coeli et terrae, nos tuos servos suscipe. S. Spes omnis tribulati, adjuva nos naufragos in hoc mari. T. Tutela op­pressorum, saevientium in nos iram compesce Daemonum. V. Vita mundi, fac recludi portas mortis et inferni. N [...]sque tecum fac deduci in terram viventium. Amen.

Upon serious perusal of all the premises, I conceive all judicious conscientious Papists, must be enforced to make the same publick confession and acknowledge­ment, as Consultatio, Artic. 21. De cultu & meritis Sanctorum, In his Works, Pa­risiis 1616. p. 970. Georgius Cassander a moderate ingenious learned Romanist, (by com­mand and approbation of the Emperors Ferdinand the 1. and Maximilian the 2. his successor) did about the year of our Lord 1565. Veruntamen, & illud fatendum est, et multos et magnos errores hoc praetextu intercessionis et merito­rum (Sanctorum) in vulgi animos et mores invasisse; quibus etiam quorundam Doctorum virorum inconsiderata scripta et dicta occasio­nem et fomentum suppeditarunt, quos imprimis et quidem summa diligentia correctos oportuit: Vt ex quibus contrarii errores, totius Ecclesiae consuetudinem damnantium, originem duxerunt: quare nisi remotis causis ea quae ex causis efficiuntur, non facile removen­tur. Primus itaque error est, quod impii homines, et in peccatis perseve­rantes, ac nullam vitae emendationem meditantes, Sanctorum in­tercessioni ac meritis temere confidunt, nec ipsi poenitentia ducti preces suas ad Deum adjungunt, quem errorem non uno in loco Chrysostomus graviter reprehendit. Haec falsa et perniciosa opinio, quantum in vulgus invaluerit nimis compertum est; existimarunt enim homines improbi, et in sceleribus suis perdurantes, sola Sanctorum (quos sibi patronos diligerunt, et frigidis ne dicam prophanis Caeremoniis coluerunt) intercessione et patrocinio ve­niam sibi et gratiam apud Deum esse paratam; quae perniciosa opi­nio, quantum etiam fieri potuit commentis miraculorum confirma­batur. Alter error est, quod homines etiam non mali, certos sibi Sanctos, tanquam patronos et tutores delegerunt, in eorum me­ritis atque intercessione plus quam in Christi merito fiduciam po­suerunt, atque adeo unico illo advocationis Christi officio obscura­to, Sanctos, atque imprimis Virginem Matrem in illius locum substituerunt. Quin et eo ventum est, ut etiam Christum jam in coelo regnans Matri subjiciatur, &c.

Yet for all this, the Popes and Church of Rome (who pretend they cannot erre) have been so far from purging out in their Indices Expurgatorii, or suppressing in their Indices librorum Prohibitorum, these their transcendent blasphemous exorbitant Devotions, that they still approve, defend, justifie, reprint, confirme, practise them both in publick and private: Yea which is more strange, instead of censuring the compilers and asserters of the premised Passages, Psalters, Houres, Offices, Crowns, Rosaries, Postils, Prayers, for their intollerable Extravagances, Blasphemies, Idola­tries; wrestings, corruptings most sacred Texts in the Old and New Testament, pe­culiar to Jesus Christ as God and Man, and the Three Persons of the sacred Trinity, and appropriating them to Mary, they not only advanced them to great ho­nours, and Ecclesiastical preferments whiles they lived, but have since canonized them for most devout, eminent Seraphical Saints in their Church, and Heaven it self, for making the Virgin Mary the greatest Idol in the Christian world, and highest In­vader, Usurper of all her Sons Regal, Prophetical, Pontifical incommunicable Offices, Titles, Excellencies; witnesse the preferring, magnifying, and canonizing of Bibliotheca Patrum, Tom. 7. p. 430, to 471. Antoni­nus, Vincenti­us, Surius, Ri­badeniera, Li­pomanus, Op­meerus, and others, in the several Lives of these their Saints, and their Lives prefixed to their Works. Yldephonsus Archbishop of Toledo in Spain, (one of the first Idolizers of the Virgin, and asserters of her exemption from the contagion of all original and actual sins) St. Bernard Abbot of Clareval, and St. Anselme Archbishop of Canterbury, (his two seconds therein) St. Thomas Becket Archbishop of Canter­bury, the Author of her Joyes; St. Dominick and St. Francis, her two grand Chaplains, sent out into the world by her special designation, whose Orders [Page 50] amongst others, are specially devoted to her Service and Adoration; St. Bonaventura, made a Bishop and Cardinal, the compiler of her most blasphemous Ladies Psalter, who turned the word Dominus, attributed to God alone, into Domina, and Mater Dei, throughout the Psalmes of David; St. Bernardinus de Senis; their illumi­nated Doctress [...] See her Works and Revelati­ons in Folio, al most in every page, & Sermo Angelicus. St. Briget, (instructed from Heaven by divine immediate Reve­lations from Christ himself, and Mary the Queen of Heaven, or Angels specially sent by them unto her from time to time) and their St. Catherine of Senis, to whom she frequently appeared with her Son Jesus Christ: Yea all the Freers of St. Domi­nicks Order, are not only taken into, and continued in her peculiar service, un­der her protection whiles on earth, but also sheltred, fostered sub scapulari, capaque decorata coloris Sapphirini Virginis Matris gloriosae ad dextram Filii sui sedentis in coelis: sub hoc securitatis teg­mento, in hoc pietatis gremio, vidit ille contemplator sublimium et prospector Domini secretorum Divus Dominicus Fratrum sui Or­dinis innumeram multitudinem singularis protectionis custodia, et brachiis amoris peculiaris complexam: when he was rapt up into Heaven in spirit; and there espying many of all other Religious Orders, near Maries and her Sons throne, but none of his own; upon which weeping for grief, as if none of them had been saved, thereupon Christ himself with his own hand lift up his Mothers coat or mantle, (tantae capacitatis et immensitatis, quod totam coelestem patriam amplexando dusciter continebat) and shewed him an in­numerable company of his brethren lying in her arms and bosome, under the secure shelter of this her large coelestial coat or mantle, as Historiarum, pars 3. Tit. 23. cap. 3. St. Antoninus Archbishop of Florence, and Revelatio­num, l. 3. c. 17. St. Briget (to omit others of lesse authority) have assured us; Sed audi mirabile, (addes St. Briget in the Virgins words, thus complaining to her Son of the degeneracy of St. Dominicks Order, devoted to her service) Dominicus assig­navit filios suos sub mantello meo lato; et ecce pauciores sunt nunc sub mantello meo lato, quàm tunc erant sub scapulari suo stricto. Nec tamen omnes vivente ipso Dominico habuerunt ovina vellera, & Dominicos mores, &c. But I much doubt whether such extravagant Magnificats, Passages, Devotions, Practises, Adorations▪ enthusiastical, cabalistical, seraphical Postils, Sermons, Prayers, Hymnes, Adulations, Panegyricks as the premised, will bring any of their Authors, Practisers, or this chaste Virgins Adorers, (especially leacherous Freers) under her very coats, or into her amorous armes and bosome, at Christs right hand in Heaven; since they have rather just cause to fear, that Christ should thrust them for the same into the very bottom of the bottomlesse pit of Hell, being in truth the greatest affronts, contempts, dishonors they can possibly put upon this most humble blessed Virgin, or on God the Father, Son, and Holy Ghost; whereby they have changed the truth of God into a lye, and worshipped and served the Creature (Mary) more then the Creator, who is blessed for ever, Amen; as Rom. 1. 1, 2, 25. St. Paul himself (the first Apostle of the Romans, and Church of Rome) and St. Peter too 2 P [...]t. 2. 1 2. &c. assures them; who thus prophesied of these False Teachers, and his pretended Papal Successors: There shall be false Teachers among you, as there were false Prophets among them, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction; and many shall follow their pernicious wayes, by reason of whom the way of truth shall be evil spoken of: And through covetousnesse shall they with fained words make merchandize of you, (as they do of all the parts of the Virgins Offices, Oblations, Images, Reliques, Crowns, Rosaries, Masses, Psalters) whose judgement now of a long time lingreth not, and their damnation ceaseth not: They having not only equalized her with, but advanced her in sundry particulars above God the Father, Son, and Holy Ghost, and that in point of See Dr. Beard of Antichrist, part 3. ch. 3, 4, 5, 6. Divine Adoration, as these ensuing particulars superadded to the premises will demonstrate.

1. As they have Bernardinus de Busti, Ma [...]i­ale Pars 3, 10, 11, 12. advanced her soul, body, and placed her person on the very Throne of the Trinity, on Gods and her Sons right hand in heaven; See Mr. Fox his Acts & Mo­numents, Vol. 3. p. 277. The Fraternity of the Rosary. so they have erected, dedicated as many, if not far more Churches, Chappels, Oratories, Religious Houses, Orders, Fraternities, Societies, Brotherhoods of Monks, Nuns, and other [Page 51] Votaries, stiled by her name, for her special worship, adoration, service, honour here on earth, as unto God, or Christ her Son.

2ly. They have compiled, published, dedicated not only hundreds of Postils, Sermons, Legends, but of Offices, Masses, Primers, Psalters, Crowns, Rosaries, An­thems, Hymnes, Litanies, Liturgies, Magnificats, Mattens, Evening-Songs, Houres, Collects, Complins, Processions, Manuals, and other sorts of Prayers, Poems, Books for her divine worship, service, adoration; more frequently, fervently, devoutly used in the Church of Rome, then those relating to the worship of God the Father, Son, or Holy Ghost; especially in our Ladies Churches of Sarum, Walsingham heretofore, and our Lady at Halls, Grace, Lawrett [...], Nantvill, Aix, Sechem, Frankvile, Paris, Ara coeli, St. Maries le Grand at Rome, C [...]vodo [...]ga in Spain, de P [...]ari, Caesaraugustae, and sundry other places at this very day; to whose Per­son, Images, Pictures, Altars they make more Prayers, Vows, Pilgrimages, Obla­tions, and ascribe more Miracles, Deliverances, then to God the Father, or Son, as their See Lypsius Diva VirgoHal­lensis, Antwerp. 1604. Turseli­nus Jesuita Hi­storia Laureta­na, Baronius & Spondanus An. 367. nu. 2. An. 718. nu. 3. An. 1118 nu. 7. & Annales nu. 27. Petrus Canisius De Sancta Ma­ria, l. 5. through­out, Dr. Beard of Antichrist, part 3. ch. 3. Histories and experience evidence.

3ly. They have consecrated every Saturday throughout the year to the Virgin Mary, upon which account Mariale, Pars 6. Sermo 2. m. Bernardinus de Busti informes us, Multae mere­trices in die Sabbati non peccarent propter reverentiam Virginis (taking the more liberty on the Lords day) et multi videntur beatam Vir­ginem in majori reverentia habere quam Christum Filium ejus (note it) magis ex simplicitate moti quam scientia. Sed quia ho­nor Matris redundat in Filium. Prov. 17. Patientiam habet Filius Dei in hac quodammodo virorum et mulierum simplicitate. Excel­lent Seraphical Divinity, much like that of their Freer Jo▪ Sleida­nis Comment▪ l. 15. Mr. Cart­wright his Con­futation of the Rhemish Testa­ment, Act. 1. sect. 8. Tecel, who to set forth the glory and prevalency of the Popes Pardons, (whereof he was the Pedlar) for the encouragement and comfort of Harlots and Whoremongers, so far forgot the ho­nour and reverence he should have given (like these Harlots) to the chaste Virgin Mary, that he impiously averred, If a man had laien with our blessed Lady, the Mother of Christ, and gotten her with Childe, yet the Popes pardon was able to set him free from this offence. Besides, as if one day in each week were not sufficient for this Queen of Heavens adoration and honour, they have ex Abundanti at several times, by their Bulls and Canons de­dicated no lesse then five grand solemn annual Festivals or Holy-dayes; (to wit, of her See all their Kalendars, Mar­tyrologies, Offi­ces, Primers, Bernardinus de Busti his Mari­ale, and all their Postils, Sermons on these dayes; Surius Concil. Tom. 4. p. 122. De Vitis San­ctorum, & Ri­badeniera. Conception, Nativity, Salutation or Visitation, Purification, and Assumption soul and body into Heaven) to her peculiar worship and adoration; which are usu­ally more religiously, devoutly, magnificently observed by all sorts of Romish Votaries, Orders, with more varieties of divine Services, Prayers, Hymnes, I ita­nies, Anthems, Crowns, Aves, Postils, Sermons, Panegyricks, Orations, Pro­cessions, then any dayes or Festivals dedicated to Christ her Son, or God the Fa­ther, as their Postils, Psalters, Primers, Breviaries, Missals, Rosaries, Crowns, Offices, Houres of our Lady, and other Books attest.

4ly. Whereas Vows are a part of divine worship to be made and performed to God alone, as Numb. 21. 2. c. 30. 3, to 15. Psal. 50. 14. Psal. 65. 1. Psal. 66. 13. Psal. 116. 14, 18. Psal. 132. 2. Isa. 19. 21. resolve. Whence 2. 2ae. qu. 88. Art. 3. Aquinas and Cardinal De Cultu Sanctorum, cap. 9. Bellarmine assert, Votum soli Deo fit, as well as Oaths and Sacrifices: Yet the Fran­ciscans and Dominicans, with other Religious Orders in the Church of Rome, when they enter into Religion, make their Vowes and Professions in this forme, as Pere Basil, Declaration a Sedan, 1639. p. 46. Pere Basil a late Franciscan informes us; Je Frere Basile fait vaeu & prom [...]sse a Dieu le Pere tout puissant, (omitting God the Son, and Holy Ghost, like the Council of Oxford in their Excommunications) a la B. Vierge Marie, au B. S. Francois, et a vous mon Pere, (one motive of his renouncing the Roman Church and Religion.) And Cardinal In Thomam 2. 2ae. qu. 88. Cajetan records, In professione Fratrum Praedicatorum sic vovetur; Voveo Deo, et B. Mariae, et omnibus Sanctis; on whose Reliques they likewise vow and swear, as well as on the Evangelists; whereby they idolize and adore her and their Saints as Gods, to their and Gods dishonour.

5ly. They call and entitle all their Offices, Houres, Psalters, Primers, Masses, Litanies, Crowns, Rosaries, Anthems, Hymnes, Prayers, Magnificats, Churches, Chappels, Altars made for her publick worship and adoration, by her name alone, as Officium, Horae, Psalterium, Missa, Litani [...], Corona, Rosarium, Ecclesia, &c. [Page 52] beatae Mariae, (not Dei, Christi, or Spiritus Sancti) preferring her before them, and her adoration before theirs, since her Name thus gives them both their denomination, forme, and being. In which Books of their publick and private Devotions it is obser­vable; 1. That they have usually 5, 7, 10, or more Ave Maries, (besides Salves, as A Prayer for to save her, as if not yet actu­ally saved. Salve Sancte Parens, Salve Regina, or Mater Misericordiae, and other Collects, Prayers, Anthems, Litanies) prescribed to be said to her, for every Pater Noster they say to God the Father; their Maries Crown (as Mariale Pars [...]2. Sermo 1. Pars 2. L. M. Rosarium B. Mariae, Dr. Boyes his Po­stils, p. 662. Sir Edwyn Sandys his Relation, p. 5, to 9. George Dowly Priest, his Brief In­struction, p. 211 212, 213. Jean Crispin L'estat de L'eglise, p. 498, 510. Tho­mas Beacon his Reliques of Rome, vol. 3. f. 334. Bernardinus Senensis and others inform us) consisting of 63. Ave Maries, and but 12. Pater Nosters; and their Rosaries, Primers, Chaplets, Beads, being usually made up with 150. Aves, and 15. Pater Nosters; so as by this computation they adore, worship, invoke, praise and magnifie her at least 9, 10, or 20 times more in their publick and private Devotions, then they do God the Father, Son, or Holy Ghost. Yea their devout canonized Ribadeniera Fleurs des Vies des Saincts, p. 222. St. Margaret, said no lesse then a thousand Ave Maries on every Vigil and Festival dedicated to the Lady Mary, as their Legends record for her honour, in adoring the Virgin a thousand times more then God the Son, or Father. 2ly. That in them they usually begin with an Ave Maria and Pater Noster said to Mary, and alwayes annex an Ave Maria to the end of every Pater Noster, as a branch thereof, or necessary Appendix to it; as if they could not possibly adore and pray to God the Father in Heaven, without adoring, invoking her as their Goddesse or Mother in Heaven; though Christ himself when he Mat. 6. 7, to 14. Lu. 11. 2, 3, 4. instituted and prescribed the Pater Noster, never annexed the Ave Maria to it, which was at first no Prayer to, but a meer salutation of her, Lu. 1. 26, to 32. used only once, not 10, 20, or more times together, and that only by an Angel specially sent with a message to her from God, not by any men or women without the like message or commission; and that to her person alone, when present with her on earth, and she amongst women, which they now use only to her whiles absent, and as far distant from them, as the highest Heavens are from Earth, where they place her (body and soul) on the Throne of Majesty, far above all Orders of Saints or Angels, having no women nor Saints in her com­pany; which Aves they utter only to her Pictures, Images, as if she were present in them. 3ly. They say and direct their very Pater Nosters in her Offices, Hours, Crowns, Rosaries, &c. to her, as a part of her worship, service, kneeling before her Images, Pictures, Altars, not to God the Father, which Paters some of their Ribadeniera Fleurs des Vies des Saincts, Fe­ste de L'assump­tion, p. 128, to 130. Habbar­den, Fox Acts & Monuments, p. 310, 311. George Dowly Priest, his Brief Instruction, p. 214. Catechis­mus Tridentinus, cap 5. de Oratione, Pelargus Jusuita, Locus 16. Doctors justifie they may say to her, and other Saints too; whereas In his Works, London 1622. p. 145. Dr. Boyes his new Mater Nostra, (compiled out of their own Authors and Offices) would be far more suitable to her service. 4ly. That they have many more Re­ligious Orders of Freers, Nuns, and other Fraternities, Sodalities, dedicated to her See Henry Stafford his Female Glory, p 228, to 238. Antoninus & Ribadeniera in the Lives of St. Dominick and St. Francis. worship, adoration, and obliged daily to say her Offices, Litanies, Houres, Crowns, Rosaries, Collects, Anthems; and dedicate, offer more Polydor Virgil De Invent. Rerum, l. 5. c. 1. Francis de Croy his First Conformity, c. 19, 25. rich Gifts, Oblations of all sorts at and to her Altars, Churches, Chappels, Orders, Images, especially more Tapers, Candles on Candlemas day, and make more Pilgrimages to them, then to God the Father, Son, or Holy Ghost.

6ly. They begin their first Morning, Noon, Evening Devotions, with Ave Maries to her Majesty, to which they are specially summoned Calderinus Tractat. 1. De Interdictis, pars 1. c. 79. Al­bertus de Ro­satis Dictio­narium, Ver­bum Campa­nile, Philippe de Marnix, Le Tableu de dif­ference de la Religion, pars 1. p. 178. Sir Edwyn Sandys his Relation, p. 8. by ringing an Ave Mary Bell, (which no Interdict can suspend) as soon as they awake; about which there happening a long Suit in the Court of Rome between their 4. Orders of Frees, which Order ought to ring it first each morning, the Pope and his Conclave at last gravely resolved, by an immutable Decree, That that Order which first rose every morning, should first ring the Ave Mary Bell, if they pleased. Besides, they commit the custody of their souls, bodies, senses, and all they have to her hands, not to Gods, first and last each day, by this Prayer prescribed them in their publick Officium beatae Mariae secundum usum Sarum, f. 42. Offices, Houres, and particularly in the beginning of their Horaebeatae Mariae secundum usum Romanum, p. 7. In manus tuas, ô Sanctissima Virgo Maria, ego indignus peccator (or servus tuus) bodie commendo totum corpus meum, & totam animam meam, quinque sensus meos, & totam vitam meam, & omnes actus meos, &c. Yea sundry of their [Page 53] Monkish and other Predicant Writers, Dr. Boyes his Postils, p. 664. begin their Sermons, Books with an Ave Maria, Salve, Gaude Maria, or some other addresse unto her; and end them with Laus beatae Virgini, instead of Laus Deo: Yea their great Historian Cardinal Baronius, concludes the Antwerpiae 1597. First Tome of his Annals thus; Sanctissimae Virgini Mariae (not Deo) ut haec omnia accepta fecimus, ità pariter offerimus: And their grand Champion Cardinal Bellarmine, affixeth this Postscript to the Lugduni 1587. & 1595 two First Tomes of his Controversies, Laus Deo, Virginique Matri Mariae, coupling both of them together, as coequals; and then adding, Deo item Iesu Christo after her; and Gregorius de Valentia the Jesuit closeth up his Books de Missa, & de Purgato­rio, with Laus Deo & B. Virgini Mariae, item Iesu Christo, (as Protestants Appeal, Bo. 2. c. 1 [...]. Sect. 10. p. 240. Bp Morton, and Postills, p. 664 Dr. Boyes observe) setting the Cart before the Horse, Laus Mariae Virgini, before filio ejus: And no wonder, since almost throughout Bernardinus de Busti his Mariale on her festivals, and most Postillers, Writers of her Excellencies, and in sundry Prayers in her Letanies, Psalters, Offices, Hours, Crownes, Rosaries, directed joyntly to Ma­ry, and Christ her Sonne, or God, she is praeponed before them, and first saluted, adored, invoked, and they only in the rear or last place; more particularly in this Prayer of their Canonized St. Anselm Archbp. of Canterbury, her devout Chaplain, in the end of the last Operum, Tom. 3. Colo­niae Agrippin [...] 1560. p. 260. Tome of his Works. Anselmi nuper praecatio, Matri Virgini Mariae, simul & filii ejus, In which he first invokes her with, Sancta & inter Sanctos, post Deum singulariter S. Maria, &c. O mater salutis! O templum pietatis & miseri­cordiae, &c. confessing the filthinesse of his Nature to her with shame and grief, as offensive to her transcendent purity, imploring her pitty; with, Sana ergo cle­mentissima infirmitatem, & dele quae te offendit foeditatem. Aufer benignissima languorem, & non sentias quem horris foetorem. Sana animam servi tui peccatoris, &c. Nunquid tu Domina mea mater Dei poteris perditum clamantem non curare? At last he introduceth her Sonne, and thus conjoynes the mother and sonne together, as coequals. Nonne ille filius hominis venit vocare ad poenitentiam peccatores, & Mater Dei contemnet precantem in poenitentia? Sed si pariter ambo offensi est is, nonne & am­bo clementes est is? Fugiat ergo reus justi Dei, ad piam matrem mi­sericordis Dei; refugiatque reus offensae Matris, ad pium filium benignae Matris. Ingerat se reus utriusque inter utrumque. In­jiciat se inter pium filium et Matrem; Pie Domine, parce servo matris tuae; Pia Domina, parce servo Filii tui, quia me injicio inter duas tam immensas pietates, non incidam inter tam poten­tes severitates. Non erubescam quod spero in vobis hanc pieta­tem. Dic mundi Iuder cui parcis? Dic mundi Reconciliatrix quem reconciliabis? si tu Domine damnas, et tu Domina a­verteris homunculum bona vestra, cum amore, mala sua cum moe­rore confitentem. But no marvell they thus place the Mother before the Sonne; or Father, and their Lady before their Lord; because,

7ly. As they have obliterated their Name, Title of Dominus, &c. and thrust in hers of Domina and Maria insteed thereof throughout Davids Psalms in their Saint Bonaventura his Psalterium beatae Mariae, and Bernardinus Senensis his Officium Conceptionis Mariae, authorized by their Popes Bulls; So it is likewise observable, that in their Horae beatissimae Mariae secundum usum Romanum, Antwerpiae 1568. p. 328. to omit others set forth by authority of their Church and Popes, they have metamorphosed St. Ambrose and their own Te Deum laudamus, &c. into Te Matrem Dei laudamus, Te Mariam virginem confitemur. Te aeterni patris sponsam, omnis terra veneratur. Tibi omnes Angeli & Archangeli: Tibi omnes Principatus humiliati serviunt. Tibi omnes potestates et supernae virtutes; tibi omnes coelorum dominationes obediunt, &c. Tibi cuncta Angelica creatura, delectabili voce proclamabant. Sancta, Sancta, Sancta Ma­ria Mater Dei & Virgo, &c. Te gloriosus Apostolorum chorus, creatoris Matrem collaudat, &c. Te tota coelestis curia coelorum Reginam honorat, Te per universum mundum sancta Ecclesia invocando celebrat Matrem divinae Majestatis, Venerandum te veram Regis caelesti puerperam, &c. Tu Angelorum Domina, Tu Paradysi janua, Tu scala regni coelestis, &c. Te ergo poscimus servulis tuis subveni. Salvanos popu­lū servorū tuorum Domina, ut simus participes haereditatis tuae; Et regenos, & [Page 54] extolle usque in aeternum. Per singulos dies O Domina te salutamus, Et laudare te cupimus in aeternum, devota mente et voce. Dignare dulcis Maria, nunc & semper sine delicto nos conservare. Fiat misericordia tua nobiscum, quia Maria in te confidimus; In te dulcis Maria speramus, ut nos defendas in aeter­num.

8ly. In the Popish Council held at Oxford, Anno 1222. 6 Henry 3. under Ste­phen Langton Archbishop of Canterbury, (that arch Rebell to King John and his Realms, inthralled to the Pope by his Treasons and Rebellions) the whole Coun­cil and all the Prelates, Clergy of England, were so intent upon the Priviledges of the Church, and honour of the Virgin Mary, with other Saints, that in the very Prologue of their Canons and Excommunications (agreed upon in that Council) they quite forgot the Names of God the Son, and Holy Ghost; inserting Maries and the Saints in their steeds; as our learned Bishop Bishop Jewels Defence of the Apology Part 2. ch. 8. divis. 1. p. 308. Jewel observes, yea all the Editions, in Provinciali­um Constit. l. 5 De Sententia Excommunica­tionis, f. 248. Lyndewoode, Constitutio­nes Leg [...]timae, f. 12 [...]. Johannes de Aton, Conciliorum, Tom. 3. p. 360 Laurentius Surius, and others attest. Ex auctoritate Dei Patris omnipotentis, et beatae Virginis et omnium San­ctorum, (not Filii, & Spiritus sancti) & praefati Concilii, Excommunicamus om­nes illos qui Ecclesias suo jure maliciose privare praesumunt, aut per maliciam earundem libertates infringere vel perturbare contendunt. It seems God the Sonne and Holy Ghost were not present in this Council, but only God the Father, the Virgin Mary, and Saints, else they could not have been thus quite forgotten.

9ly. In the Litania Deiparae Virginis ex sacra Scripturae desumptae, quae in alma domo Lauretana omnibus diebus Sabbatis, Vigiliarum & Festorum ejusdem Virginis musicè decantari solent, printed at the end of the Instructions and Advertisements of Dr. Gaspar Laerte of the Society of Jesus, ( how to meditate the Mysteries of the Rosary of the most holy Virgin Mary, translated out of Italian into English) as they sacrile­giously wrest, apply sundry Scripture Texts unto her, not meant nor intended of her, and amongst other Titles thus stile her, Faeminarum restauratio, Repa­ratrix Parentum, Reparatrix Posterorum, Mediatrix Mundi, Auxiliatrix praesens, Causa salutis humani generis, Advocata no­stra, Advocata Evae, Obses fidei nostrae apud Deum, Scala coelo­rum, Redemptio captivorum, Adjutrix destitutorum, Solatium mundi, Christianorum profugium, Spes desperantium, Spes unica peccatorum, Spes Christianorum sanctissiima, Laeti­tia Sanctorum, Expectatio et Proemium bonorum, &c. So they likewise obliterate the usual clauses proper to Christ as God, with his Name and the Title of Lord, and thus insert new petitions unto her, insteed of Christ, God, the Lord, in their Litanies. Per sanctam nativitatem tuam, per admirabilem annunciationem tuam, per memorabilem purificationem tuam, per gloriosam assumptio­nem tuam, libera Nos, Virgo gloriosa, Peccatores, ut veram poenitentiam nobis impetrare digneris. Resp. Te Rogamus audi nos. Vt Socie­tates tibi peculiari obsequio devotas conservare et augere digneris. Resp. Te Rogamus audi nos. Ʋt Ecclesiae sanctae cunctoque populo Christiano curam & uni­tatem impetrare digneris. Resp. Te Rogamus audi nos. After which there followes in the Breviarie, Intercedente beata Maria Regnum etiam Angliae, una cum uni­versis in ea commorantibus ab haereticorum feritate converte; the like Meta­morphoses they have made in other parts of their antient Liturgies and Missals to adore and deifie her instead of God the Father, and the Sonne.

Finally, as Excitat. lib. 8. Bishop Jewels Defence of the Apology, Part 2. divis. 1. c. p. 366. Cardinal Cusanus and others, who assert her to be born without ori­ginal sinne, write, that she stood in need of no Saviour, Non indiguit virgo Li­beratore, qui ipsam absolveret a sententia in Adam et in posteros la­ta, quod ipsa sub principatu authoris mortis nullo unquam tempore fuit. Maria non est deleta de libro mortis, quia in ea nunquam fuit, &c. So on the contrary, Mariale pars 12. Sermo 2. De Coronatione Mariae, pars 1. K. M. See Bp Ushers Answer to the Jesuits Challenge, p. 494. Bernardinus de Busti seraphically and blasphemously averrs, Sola benedicta Maria plus fecit Deo, vel tantum, ut sic dicam, quantum fecit Deus toto generi humano. Ipsa perfectionibus or­bis ultimam perfectionem adduxit, cum ea ipsi universitatis auctori, ut ita dixerim, nonnulla adduxit; puta aeterno principio inceptio­nis [Page 55] exordium; aeternitati divinae temporale periodum, infinitati immensae quantitatem corpoream: (Whence St. Briget brings in all the Saints praying thus unto her. Revelátio­num, l. 4. c. 74 K, &c. O Domina benedicta, tuportasti Dominum in te. Tu Domina omnium es: Quid est quod non poteris? Quod enim tu vis, hoc factum est, &c..) Neither rests he here, but elsewhere thus re­peats it with additions, and farr greater impudence; Mariale pars 6. Sermo 2. pars 2. quae di­citur Causali­tatis U. Sed ô Virgo gratissima, nunquid tu aliquid fecisti Deo? Nunquid vicem ei reddisti? Profecto, si fas est dicere, tu secundum quid, majora fecisti Deo quam ipse Deus tibi et universo generi fecit humano. Volo ergo ego dicere (such is his in pu­dence) quod tu ex humilitate tacuisti: Tu enim solum cecinisti; Quia fecit mihi magna qui potens est. Ego vero cano et dico, quia tu fecisti majora ei qui po­tens est. Deus namque hominem de limo terrae formavit: Tu vero beatissima virgo Deum de tuis preciosissimis sanguinibus generasti, et illum purissima carne tua cooperui­sti & velasti: Item, Deus hominem de fructibus paradysi educavit; & tu ipsum Deum pavisti ubere de coelo pleno; cujus lactis una gutta parvula praevalet omnibus lignis pa­radysi, fructibusque omnibus totius mundi. Deus quoque hominem pellicea induit veste; Et tu Virgo gloriosa Dei filium tuis panniculis inv [...]luisti, & postea tunica incensutili in­duisti, quae praevalet omnibus tunicis mundi. Et sic discurrendo probare possum, quod tu virgo dignissima secundum quid, multa ampliora beneficia contulisti Christo, quam Deus homini in suae creationis primordio. Their late Petrus Op­m [...]erus, Opus Chronogr. p. 414 & Riba­deniera in his life, Sermo 61. Artic. 1. cap. 11. See Bishop Ushers Answer to the Jesuites Challenge, p. 494. Canonized Saint Bernardinus Senensis sings the like Magnificat to the Virgin; Sola benedicta Virgo Maria plus fecit Deo vel tantum (ut ita dicam) quam fecit Deus toto generi humano. Credo etenim certe quod mihi indulgebit Deus, si nunc pro Virgine loquar. Congregemus in unum quae Deus homini fecit, & consideremus quae Maria virgo Domino satisfecit: (which he recites, compares, and then concludes:) Reddenda ergo singula singulis, scil. quae fecit Deus homini, & quae fecit Deo beata Virgo, videbis, quod plus fecit Maria Deo, quam homini Deus: Ʋt sic pro solatio dicere liceat, quod propter beatam Virginem ( quam tamen ipse fecit) Deus quodammodo plus obligetur nobis, quam Nos sibi. Good Roman Catholick Blasphemy! demeri­ting no lesse then a canonization by the Popes and Church of Rome. Neither doth the Jesuit Tom. 3. Conc. in Assumpt. S. Barthol. Osorius come much short of them. Dubitant aliqui, an Maria adeò bona mater Christi dici debeat, ac bonus est aeternus Pater. At verò si duntaxat filium ab utroque genitum attendamus, in nihilo Pater excedit matrem. Idem enim filius est ab utroque genitus; et hac ratione Mater adeo bona Maria est, ac aeternus Pater. To which he Tom. 5. Do­minic. 4. Epi­phan. See Lu­dovicus Lucius Hist. Jesuiticae, l. 2. c 4. p. 218. elsewhere adds, Cui ergo B. Mariam comparabimus? Non Evae, non Sarae, non Racheli, nec Lunae, nec Soli. Cui igitur? PLANE DEO bona omnia continenti. Therefore Praefatio ad lib de Ecclesia triumphante, & l. 2 c. 1, 6. Bishop Mortons Protestants Ap­peal, Book 2. ch. 12. sect. 10. Cardinal Bellarmine, had little cause thus to censure Luther for this saying; Papistae, inquit Lutherus, B. Mariam Deum constituunt; omnipotentiam ei tribuunt, omnes se ad eam confe­runt, et plus gratiae ab ea expectant, quam a Christo Iesu. Hor­renda est haec ejus impostura, &c. Quis enim Catholicorum uni vero Deo, coeli Regi­nam, Mariam ullo modo aequavit? since these thus equallize her to him; and their own In Augustin. de Civit. Dei, l. 8. cap. ult. Ludovicus Vives confesseth, Multi Christiani in re hona plerumque peccant, quod Divos, Divasque non aliter venerantur quam Deum, especially the Virgin Mary; and their learned Bishop Comment. in 2 Tim. 3. p. 511 Claudius Espencaeus assures us, that their Christiani vetuli & seniculi, as well as their benè & devotius educati pueri, hodie non minus tribuunt Divis quam Deo; qui hunc quam illos minus placabilem aut exorabilem putant; concluding it with an Vti­nam mentiar, as a truth beyond denyal.

I appeal now to the Souls and Consciences of all sober judicious Pontificians, or Roman Catholicks, and other ingenuous Christians, for whose conviction and sa­tisfaction I have so largely insisted on the premises:

1. Whether the Popes, Church of Rome, with these their Seraphical Doctors, Saints, Predicants, whiles they thus over-advance, extoll the Virgin Mary, have not thereby in a great measure dethroned, ungodded (if I may so speak) both God the Father, Son, and Holy Ghost, and advanced this their Lady, Queen, Empresse, Goddesse of Heaven and Earth above them, adoring her with, yea investing her in [Page 56] all their Divine Attributes, Titles, Offices; adoring, extolling, honouring, invoca­ting, serving her farre more then all or any of their sacred persons, equallizing her with them in all respects, and making, stiling her a Goddesse, yea Dea Dearum, as they directly stile her; not to her honour or her Sons; but to hers and his See Claudius Espeneaeus Comment. in Tim. 3. p. 118. Bishop Mortons Protestant Appeal, Book 2. ch. 12. Sect. 12. great dishonour, and reproach; as Defensio, lib. de Officio pii viri. George Cassander resolves, Hoc non est Filium ho­norare, sed potius Filio contumeliam facere.

2ly. Whether they are not herein guilty, (as Mr. Fox his Acts & Monu­ments, Vol. 3. p. 277. Mr. Fox, Defence of the Apology, Pars 2. ch. 18. p. 366. part 6. ch. 7. divis. 1. p. 682, 683. B ^p Jewel, Dr. Rainolds de Idololatria Romanae Ecclesiae throughout, Ormerod. his Pagano-Papismus. e Bishop Morton his Protestants Appeal, Book 2. chap 12. Sect. 9, 10, 11, 12. Dr. Rainolds, ^e Bishop Morton, and others assure us) of most transcendent blasphemie, execrable Idolatry, and more apparent wresting, perverting, altering, corrupting innumerable Texts of sacred Scripture, then any former Hereticks in the Christian Church? Against Deutr. 4. 2. c. 12. 32. Josh. 1. 7. Prov. 30. 6. Rev. 22. 18. 2 Pet. 3. 16.

3ly. Whether the Romanists in invocating, adoring, crying to the Virgin Mary as aforesaid, and other Saints, be not more brutish then the very brute beasts of the field, young Lions, and Ravens, who both look up, and cry, seek to God alone (their creator, not to any Saint or creature) for every thing they want, as these Scriptures resolve; Psal. 104. 21, 24, 25, 27, 28. Ps. 145. 15, 16. The young Lions roar after their pray, and seek their meat from God; The eyes of all creatures in the sea and earth, both small and great beasts, fish and creeping things (as well as men) wait all upon God, that he may give them their meat in due season▪ &c. Thou openest thy hand and fillest the desire of every living thing. Joel 1. 20. O Lord the beasts of the field cry also unto thee. Jon. 3. 8. Let man and beast be covered with sackcloth, and cry mighti­ly unto God. Psal. 147. 9. God giveth to the beast his food, and to the young ravens that cry, (to him for it.) Job 38. 41. who provideth for the raven his food, when his young ones cry unto God: whence the Psalmist, Psal. 148. 11, 12. exhorts beasts and all cattel, creeping things and flying fowls, (as well as Angels, Kings of the earth, and all peo­ple, high or low, young and old, males and females) to praise the name of the Lord (a part of divine adoration and prayer) for his name alone is excellent, his glory above the earth and heavens: Not the Virgin Maries, as they assert; & Psal. 150. 6. Let every thing that hath breath (as well beasts, fowls, fishes, and creeping things, as men) prayse the Lord; not our Lady, as See Here, p. 29. Bonaventure hath blasphemously perverted it.

4ly. Whether they be not more sottish, stupid herein, then the very worst of Pagan Idolaters, who by the light of Nature never prayed to any Saint, Angel, crea­ture for help in time of trouble, nor adored any thing, but what they really belie­ved to be a God, and their God, able to help and save them. Hence Plato in his Al­cibiades 2. De Oratione ad Deum, Legum Dialog. l. 4. & 6. and in his Defini­tiones Philosophorum Rerum, resolves; That God only is to be adored, sacrificed and prayed to in publike and private; defining, Sacrificium est donum Victimae DEO. Praecatio est petitio bonorum, aut quae bona videntur hominibus à DEO. The like saith Cicero in his Books de Natura Deorum; Ovid. Fastorum lib. & Tristium, l. 1. Eleg. 1. Virgil. Aeneid. l. 3. Homerus, Iliad. l. 9. Terentius Phormion. Act. 2. Scen. 2. Dionysius Halicarn. Antiqu. Rom. l. 2. pa. 5. Plutarchi, Numa Pompilius, Pindarus, Euripides, Sophocles in their Poems, Diodorus Siculus, Alexander ab Alexandro Gen. Dierum, lib. 3. cap. 13. and other Heathen Authors attest; whence Jonah 5, 6. when God sent a mighty tempest, so that the ship wherein Jonah fled from Tarshish was like to be broken; the heathen mariners being afraid, cryed every man to his God; Yea the shipmaster comming to Jonah ( who lay fast asleep) said unto him, arise, call up­on thy God, if so be that God will think upon us that we perish no [...]. After which, ver. 14. They cryed unto the Lord, and said, we beseech thee O Lord, we beseech thee let us not perish, &c. So Jonah 3. 8. The King and people of Niniveh proclaiming a fast, prescribed, that both man and beast should cry mightily unto God. The Psal­mist assures us, Psal. 107. 18, 19, 23, 28, 29. That all sorts of men in their afficti­ons, and all that go down to the sea in ships, (like the mariners in Jonah) do then cry unto the Lord God in their trouble, and storms (not to any Saint, Angel, or other [Page 57] creature) and he bringeth them out of their distresses. Thus the Priests of Baal cryed and prayed unto Baal to hear them, as to their God, 1 Kings 18. 21, 24, 26, 27. Thus the Idolaters transplanted from Assiria and other Countries to Samaria, being destroyed by Lions, made and served several Gods of their own, and yet feared the God of the land, 2 Kings 17. 26. to 35. So the Jer. 11. 12, 12, 13. c. 2. 28 Isay 45. 20. c. 8. 19. Israelites revolting to Idolatry, cryed and offered incense only unto the new Gods they had chosen, to save them in the time of trouble, which they could not do. Yea the most sottish Idolater, who planted, watered a tree, burnt one part thereof, and made the residue a God, fell down unto it, worship­ped and prayed unto it, (upon this account alone that, he beleeved it to be his God,) saying, Deliver me for thou art my God, Isa. 44. 9. Yea Cyrus and Artaxerxes, two heathen Kings, prescribed prayers and sacrifices to be made unto the God of heaven for their lives, and the lives of their sons, Ezra 6. 8, 9. c. 7. 21. And the Athenians erected an Altar to the Acts 17. 23, 24. unknown God they ignorantly worship­ped. As the Deutr. 6. 13 c. 10. 20, 21 Mat. 4. 10. c. 6 5, to 12. c. 11. Ps. 4. 1, 5, 6. Ps. 5. 2, 3. Ps. 10. 1, 17. Ps. 17. 1. Ps. 18. 2, 3, 5. Ps. 25. 1, 2, &c. Ps. 28. 2. to 6. Ps. 27. 4, 7. Ps. 28. 1. Ps. 31. 12 Ps 65 2. Ps. 32. 6. Ps. 72. 8, to 12. Ps. 73. 25. Ps. 86. 6 to 12. Ps. 95. 6, 7. Psal. 100. 1, 2, 3, 4. Psal. 102 1, &c. Ps. 148. & 150. and most other Psalms, 1 Kings 8 22, to 62. 2 Chron. 6. 12, to 42. c. 14. 7, 11. c. 20. 5, to 14. c. 30. 18, 19, 20. c. 32. 20, 21. Ezra 9 6, &c. Neh. 1. 4. &c. c. 9. 4, 5 &c. Job 15. 4. Isay 37. 14, &c. c. 56. 7. c. 45. 22, 23, 24, 25. c. 44. 5, 6. Jer. 14. 9. to 22. c 25. 15. Dan. 6. 10, 11. c. 9. 3. to 21. Joel 2 12. to 22. Zeph. 2. 3. Z [...]ch. 3. 9. Hab 3. 2. Acts 17. 23. to 30. c. 1. 24. c. 4. 24, &c c. 8 22, 24. Ro. 10. 13, 14. Joh. 4. 23, [...]4. c. 16. 23, 26. Ephes. 2. 18. c. 3. 13. to 21. c. 5. 19, 20. Scriptures are expresse, that God only is to be adored, worshipped, prayed to; That the Apostles, Saints in the Old and New Testament never made any pray­ers or supplications to any Angel, Saint, but God alone; yea Christ himself in the Lords prayer instructed his Disciples to pray only to God, no petition or clause of that exact pattern of prayer being communicable to any Angel, creature but only to God: So the Roman Historians and Poets, as See my Signal Loyalty and Devotion of true Christians, and also Idolatrous Pa [...] gans to their Soveraigns, part 1. ch. 5. p. 63, to 87. Tacitus Annal. l. 4. c. 3. l. 16. c. 6. Seneca de Consolatione ad Polybium, c. 31, 32. Martial Epig. l. 4. Epig. 1. l. 7. Epig. 51. l. 10. Epig. 32. l. 11. Epig. 4. C. Plinius secundus, Epist. l. 10. Epist. 44, 45, 60, 101. Panegyr. Trajano dictus, p. 21, 25, 49, 52, 59, 142, 167, 168. Iulius Capitolinus in Vita Antonini Pii, p. 10. Aelius Lampridius, p. 280, 281, 333, to 358, 388, in the Lives of Antoninus D [...]odumenus, & Alexander Severus, Iulius Ca­pitolinus, p. 412, 413, 423, 424, 439, 440, 459, 460, 473, &c. 490, 491, 492. & Flavius Vopiscus, p. 860, to 693. record, that the Pagan Romans prayed only to their Gods, and none else, for the lives, safeties of their Emperors and others; yea repu­ted prayer a divine worship, adoration, peculiar only to the Gods, and incommu­nicable to any others. If therefore the Roman Church, Popes, beleeve not Mary and other Saints to be real Gods; and yet invoke, adore her or them as their only Ayders, Protectors, Saviours, Deliverers in their distresses; They are farre more sot­tish, idolatrous, then the very bruits and sottishest Pagan Idolaters, there being no president in the Old or New Testament, of any prayer made to Angels, or Saints de­parted, or other creature, but unto God alone, or what was reputed to be a God, who 1 Chron. 6. 30. c. 28. 9. Acts 1. 24. Rom: 8. 28, 29. Ps: 1. 8, 9. 10. Ps. 139. 1. Ps. 65. 2. Jam. 1. 6, 7. Is. 43. 20. c. 46. 7. Jer. 2. 28. Ps. 145. 19. Ps. 108. 6. Jer. 11 12. c. 31. 7. Hosea 13. 1 [...]. knew, searched the very secrets of their hearts, and was able to save and deliver them in their extremities; which none but the true God alone can do: Now whereas Popes and Popish Doctors have fancied, that the Virgin Mary and other Saints departed, do know their persons, necessities, hear their prayers, and can supply their wants; it is di­rectly contradicted by Job 5. 1 c. 24. 20, 21. 2 Kings 22. 20. 2 Chron. 6. 9. c. 34. 28. Eccl. 3. 22. c. 6. 4, 12. c. 7. 24. c. 8. 7. c. 9. 5, 6. Isay 63. 1, 6. c. 8. 19. c. 26. 13, 14. Psalm 88. 5, 10. Psal. 115. 17. Lam. 3. 6. John 5. 25. Augusti­nus De Cura pro mortuis, p. 13, 14, 15. And whereas they suggest, That they see all their prayers and necessities in the looking glasse of the Deity, as their Cajetanus, Scotus, Durandus, and other Schoolmen, in 4 Sentent. distinct. 25. Bellarmin. de Beatudine Sanctorum l. 1. c. 29. Morel, Becanus, Manuale Controvers. l. 1. c. 7. De Invocatione Sanctorum, Sect. 20. Seraphical Do­ctors resolve, it is the most sottish whimsie that ever was invented: For 1. the Scripture assures us, that God is invisible in his own essence; that no man nor eye hath seen, or can see God at any time, Rom. 1. 20. Col. 1. 15. 1 Tim. 1. 17. c. 6. 16. Heb. 11. 27. John 6. 46. cap. 1. 18. 1 John 4. 12. 20. If then God be thus invisible in himself, how can he be fancied to be a meer common looking-glass, which not only all Saints departed clearly behold, but likewise see all things done or spoken on earth by reflection in him, who is invisible. 2ly. No species can be received into or reflected by or from a glasse, but only at a convenient distance, and that by a corpo­real visible substance, capable to receive & reflect corporeal species visible to the eye: But that all things acted, yea all prayers uttered on earth, should be visible, or reflect­ed in God a Spirit, at so grand a distance as the highest heavens are from earth, and that so visibly, as all the Saints, Angels in heaven, do or may exactly see and take [Page 58] knowledge of them, is a most extravagant phantasie. 3ly. That Prayers, which are either meerly mental, or vocal, having no visible colours, species, being alwayes said to be heard by God himself, who is therefore stiled a God hearing prayers, Psal. 65. 2. 1 Kings 8. 30, 34, 36, 37, 43, 45. 2 Chron. 6. 21, 23, 25, 27, 30, 33, 35, 39. Nehem. 1. 6. c. 4. 4. Job 27. 9. John 11. 42. Psal. 4. 1. Psal. 10. 17. Psal. 17. 1. 6. Ps. 20. 1, 9. Ps. 27. 7. Ps. 28. 2. Ps. 30. 10. Ps. 39. 12. Ps. 54. 2. Ps. 61. 1. Ps. 64. 1. Ps. 84. 8. Ps. 102. 1. Ps. 119. 149. Ps. 130. 2. Ps. 140. 6. Ps. 143. 5, Neh. 9. 27, 28. should not be heard but only seen by Mary, the Saints or Angels now in heaven, and that in speculo Trinitatis, is as great a solecism, absurdity, contra­diction, as to averre that men may see sounds with their eyes, or in a looking glasse, and see colours with their ears: since sounds, prayers are only the objects of the ears, not eyes; and colours of the eyes, not ears. Hence the Prophet Daniel thus pray­ed to God, Dan. 9. 18, 19. O my God incline thine ear and hear, open thine eies and be­hold our desolations, &c. O Lord hear, O Lord hearken; Hence we read of the seeing eye, and the hearing ear. Prov. 20. 12. That the ear only (not the eye) trieth words, as the mouth tasteth meats, Job. 12. 11. c. 34. 3. Hence hearing with the ears, and seeing with the eyes of the body or minde, are usually put in contradistinction in Scripture, Isay 6. 9. Mat. 13. 13, to 19. Mar. 4. 12. Eccles. 1. 8. Lu. 8. 10, 11. John 12. 40. Acts 28. 26 Rom. 11. 8. Therefore the Virgin Maries or other Saints seeing (not hearing) their prayers in heaven, in the looking-glasse of the Trinity: is as grosse, as senselesse a Bull, repugnant to the Nature of God, the whole series of Scripture, and common sense, as Just like their drinking Christs bloud and the Sacramental wine in eating the consecrated dry bread. absurditie it self can invent; which no rational man can beleeve, till deaf men can see voyces, sounds with their eyes, hear or tast colours with their ears, mouths. 4ly. If the Virgin and Saints departed, because they Can an igno­rant Country Clown, Novice know all that the learnedest Divine▪ Physi­cian, or Lawyer knows, because he sees their fa­ces? see God, do therefore certainly see, know all things in God, that he sees or knows, (especially all mens hearts and mental prayers) and hear, understand millions of prayers made in all kind of lan­guages they never knew on earth, at one instant, they should then be as omniscient as God himself, and so Gods outright, as they make the Virgin Mary.

5ly. Whether by all the premised particulars it be not apparent, that the Popes, Clergy, and whole Church of Rome have been, and still are farre worser, greater He­reticks and Idolaters, then the Collyridians, condemned for Hereticks and Idolaters too in the primitive Church, about the year 370. by Epiphanius Bishop of Constans in Cyprus, and others; whose Heresie, Idolatry is related to be only this; Haec haereses in Arabia, & Thracia, & superioribus partibus Scythiae emicuit, introduced, practised only by a few women; Epiphanii E­piscopi Lib. 3. Tom. 2. contra Haeres. Haer. 79 col. 882 &c. See Cent. Magd. 4. col. 299, 485. Dr. Fulke and Mr. Cartwright Answer to the Rhemish Testa­ment, on Acts 1. 14. Sect. 7. Quidam enim mulieres currum quendam, five sel­lam quadratam ornantes, expanso super ipsum linteo, in die quadam illustri anni per ali­quot dies panem proponunt, et offerunt in nomen Mariae. Omnes autem de pane participant. This they did in honour to her as the Queen of Heaven, as his, Ne di­cant honoramus Reginam coeli, intimates: This is all they were guilty of. Now compare these and the Romanists heresie and idolatry to her together, and we shall easily discover how farre they outstrip them in all particulars.

1. This their Heresie and Idolatry was introduced, practised only by women, and those but few, simple, seduced by the Devil, like as Eve was of old; But theirs was introduced, fomented, propagated, justified by Monks, Popes, Prelates, Priests, Canonists, Casuists, Schoolmen, reputed the wisest, holiest, most Seraphical Doctors in the Church of Rome, led by the unerring Spirit of God (as they pretend;) and is uni­versally practised by their Male as well as Female Catholicks of all orders & degrees. 2ly. They only at one solemn time in the year did publikely set little Cakes of bread, called Collyrides, in a Chariot thus adorned, for some few dayes space, before the Vir­gin Maries Image, & then offered them to her themselves; but consecrated no Priests, nor Religious Persons, Orders, Churches, Chapels, Altars, Images, compiled, used no publike Offices, Psalters, Primers, Crowns, Masses, Litanies, Anthems, Prayers, Aves, Salves, made no Processions, Pilgrimages to her, as the Pontificians practise, not at one time of the year alone, but daily, or on all Saturdayes, and 5. annual Festivals de­dicated to her. Ann. 1157. nu. 2. & 1195. nu. 6. Henr. de Knyghton de Event. Angl. l. 2. c 5. col. 2359. Baronius and Spondanus assure us, that Petrus Damianus at the re­quest of some melancholly Hermits, was the very first who introduced the Office and Service of the Virgin Mary into his Private Monastery, Anno 1056. with much op­position of Gozo and others, who disswaded his Monks from the use thereof; and that her office was not publickly received nor practised in the Church, till confirmed af­terwards by Pope Ʋrban the 2d. in the Council of Claremont, An 1095. their Hours, [Page 59] Psalters, Crowns, Rosaries, Litanies, Mariales being introduced long after by de­grees: Therefore not used by these Collyridians. 3ly. They offered only little Cakes unto her in a Chariot: These Prayers, Praises, Incense, Gold, Silver, Pearls, Jewels, Tapers, yea Houses, Churches, Lands, and things of greatest value, her Churches, Chapels, being more richly adorned then their Chariot. 4ly. They all divided and did eat the cakes they offered to her in this their May-game, feasting themselves therewith: But all their oblations bestowed on her, are divided amongst her Priests and Freers, for the maintenance of her worship. 5ly. They placed only one Image of her in a Chariot: These erected thousands of costly Images, Statues to her in stately Churches; yea oft times carry them about See here, p. 41. in Gilded Chariots, or on Prelats, Priests, Princes shoulders in their Processions, Triumphs, with a glorious Imperial Crown on her head, and a royal Scepter in her hand, with Christ her son as yet a suc­king babe, lying unactive in her arms, ruling and domineering over him as Here, p. 16, 22, 23, &c. afore­said; when they had nothing but her bare Image, without her babes. 6ly. Though they thus honoured, and called her, The Queen of Heaven, yet they gave her no other Titles, applyed no Attributes, Offices, Texts of Scripture peculiar unto God or Christ, unto her: Whereas they honour, adore, pray to and extoll her, not only with the very same Title of The Queen of Heaven, but with farre more and greater Divine Titles, Attributes, Excellencies, Offices, and wrest, corrupt sundry expresse Scriptures for that purpose, which they appropriate to her, though peculiar unto God, or Christ our Saviour, which the Collyridians never did. 7ly. They made, published no such Magnificats, Mariales, Books, Anthems, Postills, Sermons, to extoll her transcendent Excellencies, and excite others to worship, adore her in such sort as they, and were never guilty of such extravagant blasphemies prayers, assertions as those forementioned: Therfore their Heresie, Idolatry in these and other premised respects is greater and more detestable then the Collyridians. 9ly. All the Arguments produced by Epiphanius against these Collyridians, which then suppressed their Heresie and Idolatry, directly condemn the adoration of the Virgin Mary, as not only ridiculous, foolish, repugnant to the Scriptures, not warranted by any presidents in sacred story, or the Primitive Church or Saints; who never invoked nor adored Mary, nor any other male or female Saints how great or holy soever, nor any Angel, but God alone, but as introduced by the Devils sugge­stion, yea damnable and destructive to their souls; as these passages (worthy special observation) will demonstrate. First, in his prologue he writes of this their Heresie, Epiphanius Haeres. 79. col. 881, 882, 8 [...]. Quae sane et ipsa ridicula est, ac ludibrii plena apud prudentes re­peritur. Incipiens autem de ipsa tractare, & opiniones ipsius recensere, stolidita­tis enim potius condemnationem incurret, quam ut aliquid sapi­entiae in ipsa, esse judicetur, quemadmodum etiam aliae similes huic fuerunt. Si­cut enim supra per contumeliam in Mariam, hi qui haec opinari videntur nocivas opiniones in Cogitationes hominum seminant; sic etiam hi ad alteram partem in­clinantes in summo detrimento depraehenduntur, quo illud quod apud exter­nos quosdam philosophos celebre est, dum dicunt, extremitates aequalitates, etiam in ipsis impleatur. Aequale est enim in utrisque his sectis detrimentum, illi quidem vilipendent sanctam Virginem, hi vero rursus ultra decorum glorificent. Hi enim qui hoc docent, qui sunt praeterquam mulieres? Muliebre enim genus lubricum est, er­roneumque ac intellectu humili praeditum, etenim et ipsi Diabolo visum est hoc a mulieribus evomere. Quemadmodum enim supra apud Quinullam & Maximillam ac Priscillam ridicula sunt dogmata, sic etiam hic: 2ly. He thus proceeds against and encounters their heresie, after his recital of it. Nunc autem clare de ipsa dicemus & confutationes contra ipsam pro viribus Deum invocantes apposituri sumus: quo hujus simulacrificae Haeresis radicibus excisis, a quibusdam talem rabiem exol­vere in Deo possumus. Age igitur, virilem animum induamus, et harum mulierum insaniam dissipemus. Totum enim hoc mulier is opinio est, et Evae rursus deceptae morbus, imo potius serpentis, be­stiae illius irritativae, et quae loquuta est in ipsa, est haec erroris pro­missio, nihil in medium affereus, neque promissa perficiens, sed so­lum mortem efficiens, ea quae non sunt, velut quae sunt nominans, et per visionem ligni inobedientiam faciens et aversionem ab ipsa [Page 60] veritate, et ut ad multa se converteret. Aestimare autem licet qualia impostor ille seminarit, dum ait, eritis sicut Dii; sic et harum opinio per praedictae Bestiae elationem impulsa est. Nam in hac Natura rursus mortem, velut saepè dixi. Primum equidem statim consideremus, ab aeterno usque in hunc diem, cui non mani­festum est, quod daemoniorum est Doctrina et forma et abalienata aggres­sio, Deo enim ab aeterno nullatenus mulier sacrificavit, non ipsa Eva & quidem in transgressione constituta. At non ausa fuit amplius talem impiam aggressionem perfice­re, non una ex ipsius filiabus, &c. where he proves at large, by sundry Scripture presidents and Texts, which I pretermit, that no women ought to be Priests, or to offer sacrifice, or speak in the Church, as these women offered sacrifices to Mary, Then he thus proceeds to refute their invocation and adoration of Mary. Ʋndè vero nobis rursus haec nova fabula excitata est? Ʋnde mulierum fastus: et insania muliebris? Ʋnde nutrita malicia rursus per foeminam nobis foemineam opinionem menti­bus infundens, suam voluptatem operans à proposito decedere miserum hominum na­turam cogere conatur? Caeterum suscipiamus animum ipsius Job, firmitatem Athletae illius armemur justa responsione, in labia assumpta. Dicamus & ipsi, velut una ex stolidis mulieribus loquuta es, unde enim non stolidum hoc apparebit, omni prudentiam habenti, eamque per Deum adepto. Ʋnde non est simulacrificum hoc studium, et Di­abolicus conatus? Praetextu enim justitiae semper subiens hominum mentem Dia­bolus, mortalem naturam in hominum oculis Deificans, statuas humanas imagines praese ferentes per artium varietatem expressit. Et mortui quidem sunt, qui adorantur, ipsorum vero imagines, quae nunquam vixerunt, neque enim mortuae esse possunt quae nunquam vixerunt, adorandas introducunt, adulterante mente ab uno et solo Deo commune scor­tum, ad multam multiplicis coitus absurditatem irritatum, et Nota. quod temperantiam legitimi conjugii unius viri detrivit. Revera, sanctum erat corpus Mariae, non tamen Deus: Revera virgo erat ipsa virgo et honorata, sed non ad adorationem nobis data, sed ipsa adorans eum qui ex ipsa carne genitus est, de [...]oelis vero ex sinibus paternis accessit. Et propterea Evangelium monuit nos dicens, quod ipse Dominus dixerit, Joan. 2. 4. Quid mihi & tibi cura est mulier? nondum venit hora mea. Quo non putarent aliqui magis eximiam esse sanctam virginem, mulierem eam appellavit, velut prophetans, quae futura essent in terra secta­rum ac haereseon gratia, ut ne aliqui nimirum admirati sanctam, in hanc haeresim ejusque deliramenta dilabantur. Est enim ludi­brium tota res, et anicularum fabula, ut ita dicam, tota haeresis tractatio. Quae vero scriptura de hoc narravit? Quis propheta­rum praecepit hominem adorari, nedum mulierem? Eximium equi­dem est vas, sed mulier, et nihil a natura immutata, verum et in­tellectu, et sensu in honore honorata, velut corpora sanctorum; et si­quid amplius ad glorificationem dixerim, sicut Helias, ex matre virgo et sic manens in perpetuum, et translatus, et mortem non conspi­catus; sicut Johannes qui super pectus Domini recubuit, quem dili­gebat Jesus; sicut Thecla sancta, et Maria adhuc honoratior hac est, propter dispensationem mysterii qua digna facta est. Sed neque Helias adorandus est etiamsi in vivis sit, neque Johannes adoran­dus, quanquam per preces suas proprias dormitionem suam admi­randam effecerit, imo potius ex Deo gratiam acceperit. Sed ne (que) Thecla, neque quisquam Sanctus adoratur. Non enim dominabitur nobis antiqus error, ut relinquamus Deum viventem, et adoramus ea quae ab ipso facta sunt. Rom. 1. 25. Coluerunt enim & adorarunt creaturam praeter Creatorem, & stulti facts sunt. Si enim Angelos adorari non vult, quanto magis eam quae genita est ab Anna, quae ex Joachim donata est Annae, quae per preces, & omnem diligentiam sec undum promissionem patri ac matri data est, non tamen aliter genita est praeter hominum naturam, sed sicut omnes ex semine viri & utero mulieris. Tamet si enim Historia Mariae & traditiones habent, quod dictum est patri [Page 61] ipsius Joachim in deserto, Uxor tua concepit; tamen non quod sine conjugio hoc factum, neque sine semine viri, sed futurum Angelus missus praevaticinatus est, ut ne qua haesita­tatio fieret propter id quod in veritate factum est, & jam ex Deo ordinatum & justo pro­missum. Et undiquaque videmus scripturas sic narrantes. Esaias enim praedixit de fu­turis in filium Dei implendis. Isay 7. 14. Ecce Virgo in utero habebit, & pariet filium, & vo­cabunt nomen ipsius Emanuel, &c. Solum enim ipsum decuit, soli ipsi natura cessit, hic velut plastes, & rei potestatem habens, seipsum de virgine velut de terra efformavit, qui de coelis descendit & carnem induit. Deus Verbum ex Sancta Virgine, non tamen ut adoretur virgo, neque ut Deum hanc efficeret, non ut in nomen ipsius offeramus, non ut post tot secula mulieres Sacerdotes ac sacrificulas ostenderet. Non complacuit hoc Deo in Salomne fieri, non in Maria. Non permisit ipsi dare baptisma, non benedicere dis­cipulos, non impetrare in terra jussit, sed et solum ipsam sanctifi­catam esse, dignam factam esse regno ipsius. Non appellatae Matri Rufi, non his quae sequuta sunt ipsum à Galilea, non Marthae sorori Lazari & Mariae, non alicui ex sanctis mulieribus quae dignae facta sunt à praesentia ipsius salvari, & sub­ministrarunt ipsi ex propriis suis bonis, non mulieri Chananitidi, non è sanguinis profluvio laboranti ac sanatae, non ulli alicui mulieri in terra hanc dignitatem demandavit. Vnde igitur rursus nobis rotundus et in or­bem se gyrans Draco? Vnde renovantur ob aliquo illa consilia? Sit in honore Maria, Pater, et Filius, et Spiritus sanctus adore­tur; Nota. Mariam nemo adoret, non dico mulierem, imo neque virum. Deo debetur hoc mysterium; Neque Angeli capiunt talem glorifi­cationem. Deleantur quae male scripta sunt in corde deceptorum: Tollatur ex oculis cupiditas ligni. Convertatur rursus figmen­tum ad dominum. Revereatur Eva cum Adam ut Deum colat so­lum; ne ducatur serpentis voce, sed permaneat in Dei praecepto, ne comedas de ligno. Et erat lignum non error, sed per ipsum lignum facta est inobedientia erroris. Ne comedat quis de errore, qui est propter san­ctam Mariam. Nam etsi pulchrum est lignum, sed tamen non ad Ci­bum; et si pulcherrima est Maria, et sancta et honorata, at non ad Nota. adorationem. Hae vero rursus renovant fortunae mixturam, et praeparant Diabolo et non Deo mensam, velut scriptum est, Et pascuntur cibo impietatis, velut dicit divina Scriptura, & Isay 7. 18. foeminae terunt polli­nem, & filii colligunt ligna, ut faciant placentas oleo subactas exercitui coeli. Compescantur a Jeremia tales Mulieres, et ne turbent orbem terrarum. Ne dicant, honoramus Jer. 44. 17, 18, 19, 25. Reginam coeli; novit enim Taphnas has pu­nire. Noverunt loci horum aedificiorum corpora suscipere ad putrefactionem. Ne cre­das Israel mulieri. Prov. 6. 25. 26. Resulta à malae mulieris consilio. Mulier enim preciosas vi­rorum animas corripit. Hujus enim pedes ducunt utentes post mortem in Infernum. Ne attendas pravae mulieri, mel enim distillat à labiis mulieris meretricis, quod ad tempus lenit gutturtuum, postea tamen amarius felle reperies, & magis acutum quam anceps Gladius. Ne credas huic mulieri pravae, (omnis enim Haere­sis est prava mulier) amplius vero mulierum haeresis haec, et ea quae est ejus qui primam mulierem decepit. Honoretur mater nostra Eva, velut a Deo formata, ne audiatur autem, ut ne persuadeat filios, ut edant de ligno, et transgrediantur mandatum. Poenitentiam vero agat etiam ipsa, vam loquio convertatur pudefacta, et foliis fi­cus am [...]cta. Consideret autem seipsum etiam Adam. et non amplius ipsi credat. Nam erroris persuasio, et mulieris ad contrarium consilium mor­tem proprio conjugi effici, et non solum, sed etiam filiis. Subvertit figmentum Eva per transgressionem irritata, per vocem ac promis­sionem Serpentis, seducta ex praedicatione, et ad aliam sententiam progressa. Quapropter omnium Dominus & Salvator volens curare morbum, & aedi­ficare subversum, & corrigere imminutum, quandoquidem à muliere mors in mundum [Page 62] venit, ex muliere virgine ipse genitus est, quo mortem concluderet, & defectum expleret, & imminutum perficeret. Revertitur autem nobis rursus malitia, ut defectum in mun­dum producat. Sed neque juvenes, neque senes credunt mulieri, propter temperantiam ab initio. Non ludificat Aegyptia castum Joseph, neque evertit, &c. Quam multa di­cere possem. Sive enim velut ipsam adorantes Mariam, Ipsi offerant col­lyridem sive placentam vanae istae mulieres, sive pro ipsa offerre co­nantur, praedictam hanc putidam oblationem totares stolida est, et aliena, et ex Daemonum motu fraus et impostura. Quo vero non lon­gius extendam sermonem, sufficient nobis relata; Maria in honore sit, Dominus adoretur. Iusti enim nemini exhibent errorem, Jac. 1. 13, 14, 15. Deus malis non tentatur, & tentat etiam ipse neminem, neque servi ipsius ad deceptionem; Vnusquisque vero tentatur ex propria concupiscentia, attractus & inescatus. Deinde cupiditas parit peccatum, peccatum autem perfectum parit mortem. Caeterum quum de omnibus his haec suffi­cere, O charissimi putemus; et hanc, ut ita dicam Cantharidem, forma qui­dem auricolorem, alatam vero ac volantem, venenumque ejacu­lantem, et virus in seipsum habentem, per Doctrinam veritatis con­triverimus, ad unam illam quae adhuc restat pergamus, Deum in­vocantes, ut opituletur nobis, quo veritatis partes investigemus, et contra adversarios confutationem perfectam efficiamus.

All these antient Passages of Epiphanius directly condemn the Heresie and See Mr. Cart­wright and Dr. Fulke Answer to the Rhemish Testament, on Acts 1. 14. Sect. 7. Ido­latry of the Church of Rome, for offering not only the Sacrifices of Tapers, Gold, Frankincese, and other things, but even of Prayers, Prayses, Psalms, Thanksgivings, and solemn Vowes to the Virgin Mary, and other Saints, which the Collyridians never did; whom yet Apparatus, An. 48. nu. 14. An. 373. n. 5 Cardinal Baronius, Spondanus, De Cultu San­ctorum, & De Ecclesia Tri­umphante. Bellarmine, and other Ponti­ficians confesse to be both Hereticks and Idolaters, only for sacrificing Cakes, and adoring her as aforesaid; which I desire all Romanists seriously to consider.

6ly. I further appeal to all judicious, unbiassed Roman Catholicks, whether upon serious consideration of the premises, our Protestant Kings, Bishops, Churches of England, Scotland and Ireland, had not just cause, grounds, in point of conscience, to abominate all these heretical, blasphemous, idolatrous Abominations, Devotions, Assertions, Practises of the Church of Rome, as Antichristian Innovations, Corrupti­ons, to 2 Cor. 6. 14, 15, 16, 17, 18, 1 Cor. 5. 10, 11, 11. Rev. 18 4. I say 52. 1 [...] Ro. 16. 17, 18. 2 Thes. 3. 6. 2 Tim. 3. 1. to 10. 2 John 10. 11. 1 The Primer in English and Latin, Paris 15 [...]8. f. 29. Officium B. Mariae Virginis nup. r reforma­tum, & P [...] V. Pontificis Maximi jussu editum, Ro [...]en 1632. Horae B. Mariae ad usum Romanum, Antwerpiae, 1568. p. 8. 2 Le [...]esma, Pe­trus Canisius Summae Doc­trinae Christia­nae, p. 78. Ca­techismus Tri­dentinus 3 Georgius Bar­tholdu. Ponta­nus R [...]ua e Pa­rachorum, Co­l [...]ae Agrip. 1611. p. 60, 61, & Pontifi­c [...] Romanam lib 2 p. 367, 368. separate themselves from them, and all others of like nature accompany­ing them; and to renounce the Popes usurped Authority, which introduced, fomen­ted, establshsd them, and would never to this day suppresse or reform them, after all detections, convictions of their execrable impiety, idolatry, and inconsi­stency with the Principles, Verity, Purity of the Christian Religion, and Divine Wor­ship of God alone, prescribed in his Word.

7ly. Whether this was not the main ground of their impious bold obliterating the 2. Commandement out of the Decalogue in all their 1 Offices, Primers, Hours, Psalters of our Lady, and most of their late ² Catechismes, because it is diametrically repugnant to, and inconsistent with their erections, invocations, adorations of, prostrations to the Images, Statues, Pictures of our Lady, and saying Ave Maries, Pater nosters, with other prayers to and before them, as if she and they were God himself. And because it is directly contrary to this their usual forme of consecrating their adored Images of God, Christ, the Virgin Mary, and other Saints, thus recorded in their 3 Rituale Parachorum.

Benedictio Imaginum Dei, aut B. Mariae Uirginis, vel Sanctorum. Adjutorium nostrum, &c. Domine exaudi, &c. Dominus vobiscum, &c.

Oremus. Omnipotens sempiterne Deus, te suppliciter exoramus, ut hanc Imagi­nem in memoriam et honorem tui, vel unigeniti filii tui Domini nostri Iesu Christi, vel beatissimae Uirginis Matris Domini, vel beati N. praeparatam bene†dicere et sanctificare † digneris, ut qui­cunque ad ipsum venerandum se devote inclinaverint, salutem mentis et corporis consequantur, et quicquid juste petierint, se im­petrasse fatentur, &c. Et aspergantur aqua benedicta. And to the larger special forme, de Benedictione Imaginis beatae Mariae Uirginis, to be made by their Bishops alone in all their Pontifical accoutrements, with no [Page 63] lesse then 4. special Prayers; quatenus precibus ejusdem sacratissimae Uir­ginis quocunque eandem Reginam et gratiocissimam Dominam nostram coram bac effigie suppliciter honorare studuerint, et de in­stantibus periculis eruantur, et in conspectu divinae Majestatis tuae de commissis et omissis veniam impetrent, ac mereantur in praesen­ti gratiam quam desiderant adipisci, et in futuro perpetua salvatio­ne cum electis tuis valeant gratulari. And with the reptition of Psal. 87. & 123. Unto thee lift I up mine eyes, O thou (blessed Lady Mary) that dwellest in the Heavens, &c. with the Magnificat Luke 1. and Allelujahs, Ave Maries, and these two special Antiphonaes chanted to her before her new consecrated Images, by their whole Cathedral Chorus, with sound of Organs, Sacbuts, and all kinds of Musick, (as at the consecration of Dan. 3. 5, 7. Nebuchadonosors golden Image) Sub tuum praesidium confugimus, Sancta Dei genetrix, nostras deprecationes ne despicias in necessitatibus, sed a periculis cunctis libera nos, semper Uirgo gloriosa et benedicta. O gloriosa Dei ge­netrix Uirgo semper Maria, quae Dominum omnium meruisti porta­re, et Regem Angelorum sola Uirgo lactare, nostri quesumus pia memorare, et pro nobis Iesum Christum deprecare, ut tuis fulti pa­trociniis ad coelestia Regna mereamur pervenire. All which are prescribed in the very Pontificale Romanum, Clementis 8. Pontificis Max. jussu restitutum atque editum, authorized by his special Bull prefixed to it, in perpetuam rei memoriam, Datum Romae apud Sanctum Petrum, sub Annulo Piscatoris, die decima Februarii 1596. Pontificatus nostri anno quinto; printed then at Rome, and since that Antwerpiae 1627. lib. 3. p. 364. Which Prayers, Antiphonaes, Images, can no more consist with, nor stand upright before the Second Commande­ments presence, then the Image of Dagon with and before the 1 Sam. 5. 2, 3, 4. Ark of God, but must needs fall down on their faces, and loose both their heads and feet before it, which it quite cuts off; to prevent which they have totally expunged it out of all their Offices, Primers, Houres, Crownes, Litanies, late Catechismes, and other Offices of our Lady, worthy our special notice.

8ly. Whether the premised passages concerning their Lady Maries Universal Soveraign Power, Monarchy over all Angels, powers, Kingdoms, Nations, Persons, Churches, Creatures both in Heaven, Earth, Purgatory and Hell, as their real Lady, Queen, Empresse, Goddesse; with her Prophetical and Sacerdotal Offices of the Advocate, Mediatrix, Reconciliatrix, Redemptrix, Saviouresse, Helper, Instructor, &c. of all Catholicks, Saints, or Sinners, and of all afflicted, distressed persons in earth, purgatory, and hell it self, do not very much ecclipse, impeach, if not subvert the Soveraign Kingly power, Priesthood and Prophetical Offices of Christ; and totally overthrow all St. Peters and Popes Claims, Titles, Charters, pretences thereunto, even by their own premised Doctrines, resolutions, and these very Texts of Psal. 110. 1. Mat. 28. 19, 20. Phil. 2. 9, 10. with others, on which they found her tem­poral Monarchy over the whole Church, world, whiles on earth, and ever since her Ascension into Heaven: And if so, as the premises clearly evidence; Whether they must not now in point of conscience, justice, policy, henceforth renounce their Popes pretended Universal Ecclesiastical and Temporal Monarchy over all Churches, King­doms, Nations, Persons throughout the world; if they will avoid her displeasure, re­tain her favour, or enjoy the benefit of her Intercession, Advocation, Mediation, and Reconciliation; Or else abandon her forecited Dominion, Monarchy, and Empire over them, to retain and enjoy the Popes; Or otherwise professedly disclaim and abjure both their pretended Monarchies, Powers, as inconsistent with Christs Soveraign Regal, Sacerdotal, Prophetical Offices, and the antient Soveraign Ecclesiastical and Temporal Prerogatives of all Christian Emperors, Kings, Mo­narchs, but more especially of our own?

I have the longer insisted on these particulars, as not only most pertinent to sub­vert the Popes pretended Universal Monarchy, Vicarship, and the very foundations whereon it depends, and as most powerfull arguments both to reclaim all seduced Pontificians from the Idolatry of the Church of Rome, and keep all unstable Prote­stants from Apostatizing to her; but likewise because our two Archbishops of Can­terbury, [Page 64] See his Treatise De Excel­lentia B. Virgi­nis Mariae; & Bernardinus de Busti, Mariale Pars 10. Sermo 2. sect. ult. De Gaudiis Mariae. Anselme and Becket, (canonized for Saints in and by the Popes and Church of Rome) who first introduced the Offices, Joyes, publick Invocations of the Virgin Mary into our English Church, and extolled her Soveraignty, Excellencies above her Sons, were the two first grand Trayterous Oppugners, Underminers of our Kings Ecclesiastical Soveraignty and Jurisdiction, as well as of Jesus Christs, and first Propugners of the Popes Usurpations; not unworthy observation.

I might here subjoyn to these their Catholick Blasphemies concerning the Virgin Maries Monarchy, Mediation, Redemption, &c. the like concerning her two grand Chaplains St. Francis and St. Dominick; to whom their followers apply sundry Scripture Texts peculiar to our Lord Jesus Christ his person, Kingly and Priestly Offices, in derogation of his Soveraignty, Priesthood, Advocation, and of the Virgin Maries and Popes too: Witnesse their Pag. 4, 5, 6, 13, 14, 17, 24, 66, 78, 144, 149, 247. See Philippus Mor­nay Hist. Papa­tus, Salmutii 161 1. p. 344, 345. Vincenti­us Belvacensis Speculum Hist. l. 3. c. 97. An­tonini Chron. pars 3. Tit. 24. c. 1, 2, &c. Ri­badeniera Fleurs des Vies des Saincts, part 2. p. 281, &c. Ber­nard. in Rosa­rio, & Vitis Patrum. Conformitatum Sancti Francisci, (presented by Bartholomaeus de Pisis to, and specially approved by the General Chapter of the Franciscans, Assisii 2 ^o Augusti 1389. as Liber Aureus, yea by Pope Gregory the 9. Alexander the 5. Nicholas the 3. Benedict the 12. since printed and reprinted by publick authority) wherein they assert of St. Francis; Ipse merito dicere posset illud, quod cantatur in Evangelio; Omnia mihi tradita sunt à Patre meo. Ero illi in Patrem, & ipse erit mihi in Filium. Hic est Dei gratia, totus Christo conformis: Omnis perfectionis exemplar; In gloria Dei Patris Deificatus: In gloria Sanctorum Deo unitissimus. Vnde et praefuit universae creaturae, factus unus Spiritus cum Deo. Quem Ecclesia militans ADVOCATUM apud Deum possidere meruit. Exiens de vulnere laterale Christi, Iesus typicus passione factus, ad similitudinem Iesu Christi cru­cifixi. In eo passio Iesu Christi pro genere humano renovatur. De quo David dixerit; Gloria & honore coronasti eum, & constituisti super opera manuum tuarum; Datus est, in lucem Gentium. Quod propter unam Missam beati Francisci placatus fuerit Deus pro toto mundo. Omnes sal­vantur qui moriuntur in ordine et sub regula Sancti Francisci. Et indutio cuculli dat ei plenam peccatorum remissionem, tam a poena quam a culpa. In a word, Christus oravit, Franciscus exoravit. Witnesse what Chronica pars 3. Tit. 23. c. 1, 1, 3, 4. Lauren­tius Surius De Vitis Sanctorum Tom. 14. Theo­doricus de Al­podis in Vita ejus, Ribadeni­era Fleurs des Vies des Saincts part 2. p. 85, to 96. Philippus Mo [...]nay Histo­ria Papatus, p. 346, 347. St. Antoninus Archbishop of Florence, Surius, Ribadeniera, and others, story of St. Dominick; Christus post mortem dicit, Omnis potestas mihi dara est in coelo & in terra: Et haec potestas non parum communicata est Dominico, (therefore not wholly transferred to the Pope or Virgin Mary) coelestium, terrestrium, et insernorum. Nam Angelos Sanctos in suum Ministerium habebat, ad nutum ejus Daemones contremiscebant, nec imperium ejus recusare va­lebant: (for which they produce several examples) Quia Christo similis, à Demino Christo aptissime denominatus est Dominicus. Dominicus namque quasi totus Domini: Ʋt Christus sit Dominus absolutè, & authoritativè, Do­minicus autem principaliter & possessive: Whom as they parallel with Christ in many things, so they preferre before Christ in others, as in the multitude of his mi­racles, and prevalency of his Prayers and Advocation. Nam Christus cum in horto oravit, Calicem à se transferri, non fuit exauditus, &c. Dominicus autem cuidam religioso viro sibi familiari insinuavit; se nunquam a Deo aliquid postulasse, quod ad votum non obtinuerit. That, Christus Dominus dilexit nos, & lavit nos à peccatis nostris in sanguine suo; but by one suffering. Dominicus verò cha­ritatis perfectione non vacans, pro salute omnium animam ponere promp­tus erat: For which end, trinam disciplinam quasi de manu propria non cordula, sed cathena ferrea usque ad sanguinis effusionem▪ capie­bat; pro suis culpis unam quae minimae erant, pro in purgatorio existentibus aliam, tertiam pro iis qui versantur in mundo. That at his death, to comfort his sorrowfull and mourning Disciples, he used the same words to, and Prayer for them, as Christ did to his Disciples John 17. promising them, In loco ad quem vado utilior vobis ero quam hic: Et post mortum ADVO­CATUM POTIOREM HABEBITIS, quam in hac vita habere possitis: As if he would then prove a better Advocate for them in Heaven, then the Virgin Mary, or Christ himself: Who both honoured him so far, That adfuit in hac hora transitus sui beata Virgo cum Filio; as was revealed to Freer [Page 65] Guala, then Prior, afterwards Bishop of Brixia, who saw Heaven opened, and two most white Ladders let down from thence: Summitatem unius scalae tenebat in manu beata Virgo Maria, alterius summitatem Filius ejus Jesus Christus tenebat: Angeli autem discurrebant per eas ascendendo & descendendo; at the end of both which Ladders St. Dominick was placed in a Chair fastned to them; Scalas autem illas sursum trahebat Dominus Jesus cum Matre paulatim, & ducebatur sursum simul cum illis scalis sedes pariter cum sedente comitantibus Angelis. Denique receptis in coelum scalis & sede cum sedente, apertura illa coeli clausa est, visuque disparuit. In brief, they preferre him before St. Paul, and all the Apostles; recording, that before his birth there ap­peared to all the people two Images in the Church of St. Marke at Venice, the one of St. Paul, with this motto under it, Per istum itur ad Christum; the other of St. Dominick, with this inscription, Facilius itur per ipsum; Quia (writes St. Antoninus) Doctrina Pauli sicut caeterorum Apostolorum, erat Doctrina inducens ad fidem & observantiam praeceptorum: Doctrina Dominici ad observantiam consiliorum; et ideo facilius per istum itur ad Christum: and so by his Mediation and Ad­vocation, they may easier go and be reconciled to God the Father, then by Christs, St. Pauls, or their grand Advocate the Virgin Maries.

I shall no longer insist on these or any other of their Saints Powers or Advocations, but proceed to the second sort of established Doctrines and Practices in the Church of Rome, which directly overthrow the very foundation of St. Peters and the Popes Universal Monarchy over the World and Church Militant; to wit, See Here p. 10, 11. Fran­ciscus Torrensis De Summi Pon­tificis, supra Concilia aucto­ritate, lib. 1. & 2. Christs personal corporal absence from his Church, and all Kingdoms, Nations on Earth, during his residence at his Fathers right hand in Heaven; which could not be supplyed but only by constituting St. Peter and Popes his pretended Successors in his Chair at Rome, to succeed him in his Supreme Universal Monarchy and Priesthood, as his sole Viceroyes and Vicars, to instruct, feed, comfort, direct, rule them in his stead, untill his second coming to Judgement.

This foundation of St. Peters and Popes pretended Universal Monarchy, Vicarship, as it is directly contradicted, 1. By our Saviours own expresse promises, made to his Apostles, Church, at the very time of his ascention, when he informed them, Id est, in Eu­charistia, secun­dum humanam & divinam na­turam, writes Petius Canisius Societat. Jesu, Summa Doctr. Christianae, De Eucharist. Sa­cramento, sect. 4. p. 153. all power is given to me in heaven and earth; and that with a special Ecce, Mat. 28. 20. And lo I am with you alwayes, even to the end of the world: And before that time, Mat. 18. 20. Where two or three are gathered together in my name, there am I in the midst of them: As likewise Hebr. 13. 5, 6. For he hath said, Deut. 31, 6. 1 Chron. 28, 20. Josh. 1. 5. Psal. 56. 4, 11. I will never leave thee nor forsake thee; So that we may boldly say, The Lord is my helper, I will not fear what man can do unto me. Compared with Ps. 125. 2. As the mountains are round about Jerusalem, so the Lord is round about his people from henceforth even for ever. Isa. 43. 2. When thou passest through the waters I will be with thee, and through the rivers they shall not overflow thee; when thou walkest through the fire thou shalt not be burnt, neither shall the flame kindle upon thee. Fear not, for I am with thee. Psal. 91. 15. He shall call upon me, and I will answer him; I will be with him in trou­ble, I will deliver him, and honour him. Isa. 41. 10, 13, 14. Fear thou not, for I am with thee; be not dismayed, for I am thy God; I will strengthen thee, yea I will help thee, yea I will uphold thee with the right hand of my righteousnesse. For I the Lord thy God will hold thy right hand, saying unto thee, Fear not, I will help thee. Fear not thou worme Jacob, and ye men of Israel; I will help thee, saith the Lord, and thy redeemer the holy one of Israel. Together with Jer. 1. 8, 19. c. 15. 20. c. 30. 11. c. 39. 17, 18. to the same effect; Thus experimentally fulfilled after his ascention into heaven, Acts 18. 9, 10. Then spake the Lord unto Paul in the night in a vision, Be not affraid, but speak and hold not thy peace. For I am with thee, and no man shall set on thee to hurt thee. 2 Tim 4. 16, 17, 18. At my first answer no man stood with me, but all men forsook me; notwithstanding the Lord stood with me, and strengthened me, that by me (not Peter) the preaching might be fully known, and that all the Gentiles might hear; and I was delivered out of the mouth of the Lion. And the Lord shall deliver me from every evil worke, and will preserve me to his heavenly kingdome.

2ly. By Christs reiterated promises to send the Holy Ghost as a Comforter unto his Apostles, Church, Saints, to supply his absence, (not St. Peter, or the Pope) John 14. 16, 17, 26. I will pray the Father, and he shall give you another Comforter, that he may abide with you forever: Even the spirit of truth, for he dwelleth in you, and shall be with you. I will not leave you Orthans, I will come to you; because I live; [Page 66] ye shall live also. But the Comforter, the Holy Ghost, whom the Father will send in my name, he shall teach you all things, &c. John 16. 7, 8. It is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he shall convince the world of sin, &c. which promises he fulfilled in sending the Holy Ghost upon them in cloven tongues, immediately after his ascention; Acts 2. and by shedding him on them and us abundantly, through Jesus Christ; Tit. 3. 5, 6. 1 Cor. 12. 4, 5, &c.

3ly. By Christs expresse provision for his Churches, when he ascended up on high, and gave several gifts unto all his Apostles and others, (not to Peter alone) for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ, to wit, his Church; Ephes. 2. 8, to 17. 1 Cor. 12▪ 4, &c. to 31. All which as they subvert this foundation of St. Peters and Popes pretended Monar­chy and Vicarship. So likewise;

4ly. It is directly refuted, disproved, and totally overturned by the avowed Practises, established, professed Doctrines of the Church and Popes of Rome; to wit, of the breads and wines Petrus Cani­sius Sum. Doctr. Christianae, De Eucharist. Sa­cramento, sect. 4, 5, 6. Sec Here p. 15. real transubstantiation in the Sacrament of the Lords Supper, by Hoc est corpus meum, &c. uttered by the Priest, into the very natural body and blood of Jesus Christ, born of the Virgin Mary, crucified on the Crosse, ascended into Heaven, accompanied with his humane soul, and actually united to his Deity; his whole body, person both as God and Man, being really and substantially pre­sent in, and contained under every consecrated Hostia, and each part thereof, and in every drop of the consecrated wine too on earth; and thereupon adored by them as their Lord God and Saviour, with Latria or divine adoration; whose very body is made and continually reserved by them in all their Churches, See Benedictio Tabernaculi pro corpore Do­mini nostri Jesu Christi in eo condendo: Mis­sale parvum pro Sacerdotibus in Anglia itine­rantibus, Anno 1624. p. 146. Pixes, under lock and key, carried about in Processions, and to sick persons; as their Popes, Councils, Doctors of all sorts assert, and their grand Council of Trent, hath thus Affirmatively and Negatively resolved in direct words. Concilium Tridentinum, Sessio 13. De­cretum de San­ctissimo Eucha­ristiae Sacra­mento, Surius Concil. Tom. 4. c. 3, to 5. p. [...]34, to 937▪ Thomas Wal­densis Doctrin. Fidei, Tom. 2. De Sacramento Eucharistiae, c. 25. sect. 2. Semper haec fides in Ecclesia Dei fuit, statim post consecrationem, verum Domini nostri corpus, verumque ejus san­guinem, sub panis et vini specie, una cum ipsius anima et divinitate existere, sed corpus quidem sub specie panis, animamque sub utro­que, vi naturalis illius connexionis et concomitantiae, qua partes Christi Domini, qui jam ex mortuis resurrexit non amplius moriturus inter se copulantur, divinitatem porro propter admirabilem illam ejus cum corpore et anima hypostaticam unionem. Quapropter verissimum est, tan­tundem sub alterutra specie, atque sub utraque contineri: Totus enim & integer Christus sub panis specie, & sub quavis ipsius speciei parte; totus item sub vini specie & sub ejus partibus existit.

Quoniam autem Christus Redemptor noster corpus suum, id quod sub specie pa­nis offerebat, vere esse dixit, ideo persuasum semper in Ecclesia Dei fuit, idque nunc denuo Sancta haec Synodus declarat, per con­secrationem panis et vini conversionem fieri totius substantiae vini in substantiam sanguinis ejus: quae conversio convenienter et proprie a Sancta Catholica Ecclesia transubstantiatio est ap­pellata.

Nullus itaque dubitandi locus relinquitur, quin omnes Christi fideles pro more in Catholica Ecclesia semper recepto latriae cultum, qui vero Deo debetur, huic Sanctissimo Sacramento in veneratione adhibeant. Neque enim minus est ado­randum quod fuerit a Christo Domino, ut sumatur institutum. Nam illum eundem Deum praesentem in eo adesse credimus quem Pater aeternus introducens in orbem terrarum; dicit, Et adorent eum omnes An­geli Dei; quem Magi pro [...]identes adoraverunt, quem denique in Galilea ab Apostolis adoratum fuisse Scriptura testatur.

Declarat praeterea Sancta Synodus, pie & religiose admodum in Dei Ecclesiam in­ductum fuisse hunc morem, ut Co [...]pus Christi day, See Rib [...] ­denicia & Su­rius on that Fe­vistal, & others Postils thereon. singulis annis peculiari quodam et festo die praecelsum hoc et venerabile Sacramentum singulari veneratione ac solemnitate celebraretur, utque in processionibus reverenter, et honorifice illud per vias et loca publica circumferretur, &c.

[Page 67] Consuetudo asservandi in sacrario Sanctam Eucharistiam, &c. antiqua est. Porro deferri ipsam sacram Eucharistiam ad infirmos et in hunc usum diligenter in Ecclesiis conservari, praeterquam quod cum summa aequitate & ratione conjunctum est, tum multis in Conciliis praeceptum invenitur, & vetustissimo Catholicae Ecclesiae more est observatum. Quare Sancta haec Synodus retinendum omnino salutarem hunc et necessarium morem statuit.

To which they subjoyn these Canons in the Council of Trent, against the Wickle­vists, Hussites, Lutherans, Protestants, and all other dissenters from them.

Surius Ibid. Canon 1. Siquis negaverit in Sanctissimo Eucharistiae Sacra­mento contineri, vere, realiter et substantialiter corpus et sangui­nem, una cum anima et divinitate Domini nostri Iesu Christi, ac proinde totum Christum: Sed dixerit tantummodo esse in eo, ut in signo, vel figura aut virtute, Anathema sit.

Canon 2. Siquis dixerit, in Sacrosanctae Eucharistiae Sacramen­to remanere substantiam panis et vini, una cum corpore et sanguine Domini nostri Iesu Christi, negaverit que mirabilem illam et singu­larem conversionem totius substantiae panis in corpus, et totius substantiae vini in sanguinem, manentibus duntaxat speciebus panis et vini, quam quidem conversionem Catholica Ecclesia aptissime Transubstantiationem appellat, Anathema sit.

Canon 3. Siquis negaverit in venerabili Sacramento Eucha­ristiae sub unaquaque specie, et sub singulis cujusque speciei parti­bus separatione facta totum Christum contineri, Anathema sit.

Canon 4. Siquis dixerit, peracta consecratione in admirabili Eucharistiae Sacramento, non esse corpus et sanguinem Domini nostri Iesu Christi, sed tantum in usu dum sumitur, non autem ante vel post, et in hostiis seu particulis consecratis, quae post commu­nionem reservantur vel supersunt, non remanere verum corpus Do­mini, Anathema sit.

Canon 6. Siquis dixerit, in Sancto Eucharistiae Sacramento Christum unigenitum Dei filium non esse cultu Latriae etiam ex­terno adorandum, atque ideo nec festiva peculiari celebritate vene­randum, neque in processionibus, secundum laudabilem et universa­lem Ecclesiae Sanctae ritum et consuetudinem solenniter circunge­standum, vel non publice, ut adoretur populo proponendum, et ejus adoratores esse idololatras, Anathema sit.

Canon 7. Siquis dixerit, non licere sacram Eucharistiam in sacra­rio reservari, sed statim post consecrationem astantibus necessario distribuendam, aut non licere, ut illa ad infirmos honorifice defera­tur, Anathema sit.

These Canons and Doctrines of theirs, are confirmed by the generality of all their See Th. Wal­densis Doctri­nalis Fidei, Tom. 3. Tit. 4. De Missarum Sacr. c. 38. Tom. 2. De Sacramento Eucharistiae, cap. 21, to 9 [...]. Canonists and Glossers, in Gratian De Consecratione, Distinctio 4. by all their Schoolmen, Divines, and others, in their Treatises De Sacramento Eucharistiae, De Missae Sacrificio, & Transubstantiatione; their See the Rhe­mists in their Notes on Acts 1. vers. 11. & 1 Cor. 10. & 11. Commentators on the Evangelists, Acts, and St. Pauls Epistle to the Corinthians, of which there are thousands; who generally assert▪ Verum et totum Christi corpus et sanguis, in vera carne et forma et quantitate, quam de Virgine sumpsit, et habuit in cruce, sub specie panis et vini, ubique est vere et realiter in quolibet altari ubi consecratur, vel asservatur, tamen non subjicitur cor­poris sensibus. Hostia consecrata est identice corpus Christi, et Deus secundum essentiam.

From these their Roman Catholick premises, I shall thus argue: If the very na­tural body and blood of Jesus Christ, born of the Virgin Mary, crucified for us on [Page 68] the Crosse, together with his humane soul and Deity, be really and substantially present in and under every consecrated Hostia and piece thereof, in every sacred drop of Wine, and in every Church, Pix, Place throughout the world, where the Elements of Bread and Wine are consecrated, or Hostiaes reserved, as their Councils, Schoolmen, Casuists, Canonists, Missals, and Popes themselves resolve; Then St. Peter and Popes neither are nor can be his Vicar-generals in any such Church or Place, be­cause the sole ground, or chief foundation whereon they found St. Peters and the Popes Ʋniversal Vicarship over the Church Militant on earth, is Christ corporal absence from it in his humane body and nature, upon and ever since his ascention into heaven, as See Baronius An. 34 sect. 59. See Here p. 15. Hervaeus Brito Quodlibetti Sept. qu. 5. Tho. Walden­sis Doctrinalis Fidei, Tom. 2. De Eucharistiae Sacram. c. 21, to 95. they acknowledge: But by their own premised contradictory Resolutions, Christ himself remains alwayes not only spiritually, but likewise cor­porally and personally present on earth in both his Natures, in every consecrated Hostia, and sacred drop of Wine, and will be so in all their Churches where Hostiaes are and must be reserved, till the end of the world; therefore they cannot possibly be his Vicars or Successors: For if Christs corporal presence with his Church and Disciples, but in one place alone at one time, before his ascention into Heaven, (he being never corporally present in two places at the self-same time when on earth, as all the Mat. 15. 21, 29. c. 24. 23. c. 26. 36. c. 28. 6. Mar. 1. [...]5. c. 6. 46. c. 16. 6. Lu. 2. 4, 6, 15, 31, 36. c. 21. 37, to 52. Joh. 6. 3, 15, 43. c. 11. 28. c. 12. 36. Evangelists attest, but only in one) did really exclude, totally disable St. Peter himself to be his Vicar-general, because he needed no Vicar whiles himself was there corporally resident: And since by the rules of the Canon, Civil, and Common Laws, In praesentia majoris cessat potentia minoris, the Popes or other Bishops Vicar-generals, and Kings Viceroyes being uselesse, and having no actual Jurisdiction at all as such, when and where Popes, Bishops, or Kings themselves are really present in proper person: Then à multo fortiori, Christs personal corporal real presence as aforesaid, in every Hostia, Chalice, Pix, Church, and on every Altar, (especially in Rome, and other great Cities where there are so many Hostiaes continually consecrated, reser­ved, adored, and carried in Processions) must exclude St. Peters and Popes pretended Vicarship in every Church, Place throughout the Popes Dominions, and the world, even to Christs second coming.

And so much the rather, because their Bernardinus de Busti, Mari­ale pars 11. Ser­mo 1. pars 5. quae dicitur Consolationis, Michael Loch­mair Sermo 76, 77. Gasper Lao­ [...]ite, of the glo­rious mysterie of the Assump­tion of our La­dy, Georgius Bartholdus Pontanus, Au­reum Diurnale Concionato­rum, Ribade­niera Fleurs des Vies des Saincts and most others in their Histo­ries and Postils of her Assump­non. Doctors, Writers, Legends assure us, that Christ in his very humane body, nature, since his ascention, hath sundry times de­scended from his Fathers right hand in heaven, to his Saints and Church on earth, upon several occasions; 1. To visit his Mother Mary in her sicknesse; 2ly. To interre her body, after he had ascended with her soul into heaven; 3ly. At her corporal assumption into heaven, some 15 or 16 years after his ascention, (many years before St. Peters death) For, 1. They assure us, that her death being predicted by an Angel sent from heaven, who saluted her with sundry Ave Maries; thereupon, Apostoli cum essent in diversis mundi partibus dispersi, in quibus fidem Christi praedicabant, desiderans illos videre beatissima Virgo ante mortem suam, affectansque eos esse praesentes sacrae dormitioni, & ejus corpori impendere sepulturam, Dominus noster Jesus Christus filius ejus, eos fecit esse ante conspectum Matris suae dilectissimae. What speeches she made to them, and in what sort they condoled her death, (Christ having left her with them to com­fort them and supply his absence) you may read at large in Bernardinus de Busti; she assuring them, Cum filius meus semper permansurus sit vobiscum; Mat. 28. 20. Ego. quoque nunquam recedens ab eo vos non deseram, sed ad pugnam confortabo, ad filium advocabo. That likewise, Jesus Christus filius ejus eam in infirmitate visitavit. Ipse Dominus Jesus de coelo descendit cum Angelicis ordinibus, cum Coetu Patriarcharum, cum Martyrum exercitu, cum Virginum Choro, cum societate confessorum, & omnium Sanctorum, qui omnes ipso Domino incipiente subsequentes dulcia cantica circa lectum beatissimae Virginis frequentabant, &c. Ipse enim Dominus Jesus post suavissima oscula & dulcissimos amplexus dixit dulcissimae matri suae illud, Cant. 3. Veni de Libano, &c. Ascendit autem coelos Dominus noster Jesus Christus, cum anima gloriose suae dilectissimae matris, cum ineffabili totius curiae coelestis jubilatione, et ad dextram Throni sui in Gloria eam collocavit, &c. After which, 2ly. Ipse Dominus Jesus sicut sua dilictissima mater corpus ejus mortuum sepelierat: Ita etiam voluit cor­pus ipsius matris propriis manibus in sepulchro coaptare, &c. Opus enim miscricordiae sepelire mortuos. Ergo ipse Pater Misericordiarum Dominus Jesus matris suae sepulturae, in propria persona voluit interesse. 3ly. How he afterwards de­scended personally with all the Angels, to assume and carry up her body in triumph into heaven, you have Here p. 17, 19, 20, 23, 24, 28. formerly heard. Now these three descents of Christ in his [Page 69] natural body (during St. Peters life) did certainly interrupt or suspend his pre­tended Vicarship. How many scores of times he hath corporally descended from thence, and visibly appeared on earth to several of their Romish Canonized Saints, you may read at large in Vincentius his Speculum Historiale, Jacobus de Voragine, Antonini Chronicon, Hercules Lipomanus, Surius, Capgrave, Ribadeniera, and sundry others who have written the Legends and Stories of their Lives. Our Chron. Joan­nis Bromton, col. 1076, 1078 See St Bernard in vita Mala­chiae Archiepis­copi, Giraldus Cambrensis, Hybernia, &c. Mr. Cambden of Ireland, p. 116. Henr. de Knyghton de Event. Angl. 1. 2. c. 10. col. 2399. Monkish Chronicles relate, that Christ personally appeared to St. Patrick in Ireland, before he was made a Bishop, dans sibi textum Evangelii, & baculum unum, qua adhuc manent in patria illa apud summū Archiepiscopum; per quem baculum, ut aiunt, Patricius primus vermes ejecit: After which, Eduxis Dominus Patricium in desertum locum, ubi fossam rotundam intrinsecus obscuram ostendit, (since stiled Purgatorium Patricii) dicens; Quod si veraciter quis poenitens per diem & noctem in illa fossa manserit, & fide constans per illam transierit, videbit tormenta ma­lorum, & gaudia beatorum: After which Christ disappeared. They further assert, that Christ appeared to Chron. Ger­vasii, col. 1401. Thomas Becket Archbishop of Canterbury, when he cele­brated the Masse, and said unto him with an audible voyce; Thomas, Thoma, Ecclesia mea glorificabitur in sanguine tuo, (twice one after another) & tu verè glorifica­beris. That Henricus de Knyghton de Event. Angl. l. 2. c. 10. col. 2399, 2432, 2433. Anno Dom. 1188. Jesus Christus visibiliter apparuit in nere, Cruce pendens, apud Dunstapulam in Anglia, videntibus multis: That about the year 1216. Christ himself in the form of a beautifull Childe appear­ed to St. Edmund Archbishop of Canterbury near Oxford, with this Inscription in his forehead; Jesus Nazarenus Rex Judaeorum; saluting him with a Salve dilecte mi, miror quod me non agnoscis, praesertim cum ad latus tuum in scholis, & alibi jugiter assistam; quod igitur videris in facie meascriptum, hoc fronti tuae singulis noctibus imprime. I shall instance only in two foreign particulars of special Note, omitting all others: The first is, Christs often appartions to their Seraphical Doctor St. Francis, and sending a Seraphin to him with a Crucifix, who actually imprinted in his hands, feet, and side, the characters of all the wounds which Christ suffered on the Crosse, as Antoninus, Bonaventura, Bernardinus de Senis, Ribadeniera, and others attest in his life. The second is, his frequent apparitions to, and personal familiar almost daily converse with their St. Catharine de Senis, (his most beloved Mistresse) whether she were praying, meditating, waking, or sleeping, so that he seemed to be almost perpetually with her: thus related by Chron. An­tonini pars 3. Tit. 23. c. 14. sect: 4, to 12. Surius de Vitis Sanctorum, Tom. 2. Riba­deniera Fleurs des Vies des Saincts, part 1. p. 435, to 442. Anto­ninus Archbishop of Florence, and others out of him: That St. Catharine having chased away a great company of Devils which assaulted her, quaedam magna lux supernè totam camerulam suam illustrans apparuit, ac in luce illa Dominus Iesus Christus crucifixus, totaliter cruentatus, vocavitque de cruce Virginem, dicens, Catharina, vides, quanta ego passus sum pro te, &c. Et illa victoria habita de inimicis, cepit sacratissimus sponsus ejus Iesus familiariter conversari cum ea, ut incredibile videretur. Apparebat igitur sibi frequentius, Dominus Iesus, et diutius solito cum ea manebat: ducebatque secum aliquando beatissimam genetricem suam, aliquando beatum Dominicum, quan­doque Mariam Magdalenam, vel Joannem Evangelistam, vel Apostolum Paulum, & alios, secumque confabulabatur sicut amicus cum domestico suo, et frequenter simul Dominus et ipsa dicebant Psalmos, ambulan­do per camerulam, sicut solent agere duo Clerici vel religiosi suum officium dicentes. Crescente verò quotidie amplius in ea gratia conditoris, unus dierum Christus ei apparens disibiliter sibi eam desponsavit, adstantibus ibi gloriosissima ejus genetrice Maria, ac beatissimo Johanne Evangelista, Apostolo Paulo, ac beato Dominico, & cum his David Propheta Psalterium in manu gestante; ac supersuavissime modulante. Et tunc Dei genetrix Maria cepit manum extendere ad Filium, postulans, ut ipsam Catharinam Virginem dignaretur sibi desponsare in fide. Quod annuens Dei filius unigenitus, annulum protulit aureum, habentem in suo cir­culo quatuor margaritas ac adamantem in summitate inclusum; quem annulum digito Virginis dextra sua imponens, ait; Ecce desponso te mihi Creatori & Salvatori tuo in fide; remansitque annulus in digito; non quidem secundum visionem aliorum, sed tantum secundum Virginis visionem. Post dispensationem praedictam coepit Dominus eam paulatim ad conversationem humanam trahere, unde & postquam sibi apparebat, ut ostendisset sibi quaedam arcana, et cum ipsa horas et Psalmodium [Page 70] dixisset: Subjungebat, vadas quia hora est jam prandii, &c. Et sis cum eis. Et postea reverta [...]is ad me, &c. & ad cellulam revertens, sponsum suum Iesum imminebat, quem dulcius amplexabatur, & reverentius adorabat. Ex tunc vero cepit, in ea oriri desiderium sacrae communionis sumendae, ut non tantum spiritus ejus [...]niretur sponso suo, sed ut corpus ejus ( ut it a dixerim) corpori ejus socie­retur Sacramentaliter. Erat satis inter Laicos vulgatum, quod Catharina ista quotidie communicabat, atque ex sacro absque alio cibo vitam transigebat. Utique verum non crat, non enim quotidie, sed frequenter Sacramentum su [...]ebat. Senis commoranit Confessori suo significabat, quod tardaret missam suam, quia intendebat adesse, & communicare; sed cum nimis tardaret, peracta consecratione, [...]um Sacerdos jam pertransisset ad fractionem hostiae primam in duas partes, Deo dispensante praeter intentio­nem ejus in tres partes facta est divisio; quarum una in magnitudine quasi unius fabae aspectum ejus subterfugit. Ista particula, (which the Priest could no where find, after much search) was carried by Christ himself to St. Catharine, who coming late, was praying in the Church far from the Altar, the Priest not knowing she was there, her Companions being unwilling she should communicate that morning, she thereupon being lothe to grieve them, recurrit ad benignissimum sponsum suum Jesum, qui sublatam a Sacerdote particulam ad eam attulit, et eam propriis manibus communicavit. Cum accipere vellet hostiam parvu­lam sibi porrigendam, ipsa hostia distans à patina per aliquod spacium, per se accessit ad patinam, vel manum celebrantis divinitus mota, quam e [...] tradidit. Pluries etiam Sacerdote celebrante, vidit in hostia consecrata pue­rum Iesum, eliquando etiam sub diversis formis ostendentibus mag­nitudinem Sacramenti. After which Christ appeared to her with a glorious Crown of Gold in his right hand, and a Crown of Thornes in his left, and proffering her which of them she would chuse; she electing the Crown of Thornes in this life, to receive the Crown of Gold in the next, she thereupon set it on her bead with such violence, that it pricked and put her to great torment: Yea Christ himself at another time, actually imprinted the wounds of his body, on her body, in this manner, as she related to her Confessor. Dominum meum vidi cruci­fixum super me magno cum lumine descendentem. Tunc ex sacratissimorum suorum ci­catricibus vnlnerum quinque in me vidi radios sanguineos descendere, qui ad manus, ad pedes & cor [...]ei tendebant corpusculi, ad latus [...]inistrum; which put her to such in­tollerable pain in all the five places, especially at her heart, that she swouned and was like to dye; being thus united to Christ in his passion on earth, which she could not be in heaven, the prints thereof remaining in her body. Not long after, Ibid. Sect. 10. f. 182. Gum semel ferventius Dominum orasset, ut auferret sibi proprium cor, daret que sibi cor secundum ipsum: videbatur sibi, quod adveniens Dominus latus ejus sinistrum aperuit, & cor ejus auferret & absconderet, sicque sine corde remaneret: Postque una dierum in Capella Ecclesiae praedicatorum Senis, circumfulsit eam lux de coelis; & in luce apparuit Dominus ejus, habens in manibus cor rubicundum & lucidum; ad cujus aspectum in terras cecidit, et appropinquans Dominus, aperuit latus ejus sinistrum intromittens cor istud, & dicens; Ecce filia sicut postulasti pridie abstuli tibi cor tuum, & dedi tibi cormeum, quo semper vivas; clausitque latus & abscessit: & pro miraculi signo, remansit in ipso loco cicatrix obducta, ut asseruerunt sociae, quae pluries hoc viderunt. Post hanc cordis immutationem, (and exchange of her heart for Christs heart) dictbat Confessori suo, tantum gaudium tantamque jubilationem possidere mentem suam, quod grandis erat admiratio qualiter omnia possent in corpore remanere, tantumque ardorem esset in corde suo, quod iste ignis materialis videretur respectu ejus potius refrigerans quam urens, & magis frigidus quam accensus. Altera vice apparuit ei Rex Regum cum coeli Regina matre sua, & Maria Magdalena, dicens, Ecce filia Christiana pro ampliori solatio tuo trado tibi Mariam Magdalenam in matrem, ut possis ad eam cum omni fiducia recurrere, tuique curam spiritualem sibi committo. All these particulars (with others of this kind) are recorded for undoubted truths by Antoninus Archbishop of Florence, canonized for a Ron an Saint, by Laurentius Surius, with others; and last of all by Ribadeniera the Jesuit in her Life, in his Fleurs des Vies des Saincts, thus specially approved by the Doctors of Theology at Paris, in the French Translation of him by Rene Gaulier Ang [...]vin, the last day of November 1608. In les Fleurs des Vies des Saincts, A Paris 1637. [...]v [...] Approbation des Decteurs; who attest in their Approbation thereof, [Page 71] au quel n'avons rien trouve que ne soit conforme à la Foy de l'Eglise Catholique, Apo­stolique & Romaine: Et pourtant l'avons juge tres-utile & necessaire pur estre mis in lumiere; yea thought worthy to be dedicated, A le Royne mere du Roy.

Now if this be agreeable to the Faith of the Roman Catholick Church, that Christ so familiarly, frequently, and almost continually conversed with this their famous Canonized St. Catharine, for 20. years space or more together, in his bodily and natural presence on earth, imprinted the five wounds of his own body on hers, shewed himself corporally and visibly present oft times to her, when the Priest lifted up the consecrated Hostia, once actually delivered the Eucharist to her with his own hands, thus solemnly espoused her to himself, and exchanged his own heart for hers, not in imagination only but reality; How Popes who lived in that age, could be his real Vicar-generals, to supply his corporal or personal absence upon earth, being so visibly present and resident even at Senis and Rome it self, where she frequently was, let them resolve their judicious Proselytes when they are able.

I shall further adde to this, that Paschatius Ratbertus, (one of the first professed asserters of Transubstantiation, and Christs corporal presence in the Eucharist) with sundry of their Legends, Monkish Historians, Schoolmen, Canonists and Casuists assure us, that as this St. Catharine did frequently see Christ himself, appearing to her in the shape of a petty Infant in the consecrated Hostia, so he hath likewise several times visibly, really, and miraculously appeared therein to several of their Saints, Priests, and others; sometimes in the forme of a little Infant, sometimes of a Lambe, other times in forme of raw flesh; and frequently in drops of blood issuing out of the Hostia. I shall recite Paschatius his words and instance to this effect at large, being the first of this kind, I have yet observed. Paschatius Rathertus De corpore & san­guine Domini, cap. 14. Bibl. Patrum, Colo­niae Agripinae, Tom. 9. pars 1. p. 131. Nemo enim qui Sanctorum vitas & exempla l [...]gerit, potest ignorare, quod saepe haec mystica corpo­ris et sanguinis Sacramenta, aut propter dubios, aut certe prop­ter ardentius amantes, Christum visibili specie in agni forma, aut carnis et sanguinis colore monsirata sint; quatenus de se Christus clementer adhuc non credentibus fidem faceret, ita ut dum oblata frangitur vel offertur hostia, vi­deretur agnus in manibus, et cruor in calice, quasi ex immolatione profluere, ut quod latebat in mysterio, patesceret adhuc dubitantibus in miraculo. Fecit enim hoc pietas divina quibusdam jam credentibus, & tamen adhuc dubitantibus, ut & ipsi fiduciam de veritate perciperent, et aliide miraculo ad fidem solidaren­tur, & de Christi gratia per eandem fidem uberius partisiparentur. Nam quae verit as re promisit, sine aspectu credenda sunt. Sed quia duri corde sumus, voluit divina man­suetudo in quibusdam omnibus satisfacere, ut ulterius de his [...]am nemo dubitet. Porro quod si nec ostensa creduntur, nec ea quae veritas testatur ex fide communicantur, quaer at quilibet ob satisfactionem sui quid expectet, quoniam nihil extra veritatem est; et quicquid veritas habet hoc ostensio per speciem quando placue­rit repraesentat. Unde credere oportet, quod et haec oportunissime osten­sa sint, et nihil dubitare de iis quae veritas repromittit; quia quisquis extra veritatem aliquid quaerit, non nisi falsitatem invenit, & semetipsum (si ea quae à Christo dicta sunt nonreceperit) extra veritatem s [...]cludit. Quod autem dixi saepe quibusdam ardentius Christum amantibus haec praemonstrata fuisse, unum à pluribus pandam. Nam quidam Presbyter fuit Religiosus valde Plegils v. Codex. Plegiles nomine, frequenter Missarum solennia celebrans ad corpus Sancti Nini Episcopi & Confessoris, qui cum digno moderamine Sanctam Christo propitio duceret vitam, coepit omnipotentem Deum piis pulsare precibus, ut sibi monstraret naturam corporis Christi atque sanguinis. Itaque non ex infidelitate, ut assolet, sed ex pietate mentis ista petivit. Fuerat enim à puero divinis legibus imbutus, & propter amorem superni Regis olim patriae fines & dulcia liquerat arva, ut Christi mysteria exul sedule discer [...]t. Idcirco ejus amore mag is succensus, quo­tidie preciosa munera offerens poscebat sibi praemonstrari, quae foret species latitans sub forma panis & vini. Non quia de corpore Christi dubius esset, sed quia vel sic Christum cernere vellet, quem nemo mortalium jam super astra levatum, in terris passim. passum, conspicere potest. Venerat ergo dies, ut. & idem celebrans pie solennia Missarum more solito procu­buit genibus; Te deprecor, inquit, omnipotens pande mihi exiguo in hoc mysterio naturam corporis Christi, ut mihi liceat eum prospicere praesentem corporeo visu, & formam pueri, quem olim sinus matris tulit vagientem, nunc manibus contrectare. Qui dum talia precaretur, Angelus de coelo adveniens affatur; Surge, inquit, propera, [Page 72] & si Christum videre placet, adest praesens corporeo vestitus amictu, quem sacra puerpera gessit. Tum venerabilis Presbyter pavidus, ab imo vultum erigens, vidit super aram Patris filium puerum, quem Simeon infantem por­tare suis ulnis promeruerat. Cui Angelus inquit, quia Christum videre placuit, quem prius sub specie panis verbis mysticis sacrare solebas, nunc oculis conspice, manibus attrecta. Tum Sacerdos coelesti munere fretus, quod dictu mirum est, ulnis trementibus puerum accepit, et pectus proprium Christi pectori junxit. Deinde profusus in amplexum dat oscula Deo, et suis labiis pressit pia labia Christi. Quibus ita exactis, praeclara Dei membra restituit in verticem altaris et replevit coelesti pabulo Christi mensam. Tunc rursus homo prostratus deprecatus est Deum, ut dignaretur ipse iterum verti in pristinam speciem. Qui expleta oratione surgens à terra, invenit corpus Christi in formam remeasse Priorem, uti deprecatus fuerat. Et mira omnipotentis Dei dispensatio, qui ob unius desiderium, ita se praebere dignatus est visibilem, non in figura Agni, ut aliis quibusdam sub hoc mysterio, sed in forma pueri, quatenus et veritas patesceret in ostenso, et Sacerdotis desiderium impleretur ex miraculo, nostraque fides firmaretur ex relatu. Veruntamen non prius idem communicasse pueri corpus et sanguinem legitur, quam rediret in prioris formae speciem: Ne absurdum videretur quod praesumpserat, & fides uberius requiratur inte­rius in [...]odem, quod exterius visu conspexerat. Hoc interim dixisse sufficiat de ostensione carnis Christi pro assertione veritatis; although this Miracle was seen only by this Priest himself, and no other spectators.

Our famous Historian De Gestis Regum Angl. l. 3. p. 114, 115. See Bp. Ushers Answer to the Jesuits Chal­lenge, p. 70, 71. Willielmus Malmesburiensis, relating this Miracle out of Paschatius, Presbyterum Plegildum, visibiliter speciem pueri in altare contractasse, & post libata oscula in panis similitudinem conversum Ecclefiastico more sumpsisse; addes, quod arroganti cavillatione ferunt Berengarium, sic carpere solitum; speciosa certè pax Nebulonis, ut cui oris praebuerat basium, dentium inferret exitium; quaele de pusione Judaico, quod in Ecclesiam cum coaequaevo Christiano fortè & ludibunde ingressus, Which occa­sioned the Pa­gans forgery, that the Primi­tive Christians did in their Feasts kill and cat an Infant covered with past, and divide him amongst them, &c. Mi­nucius Felix Octavius, Epi­phanius Haer: 26. See Bishop Mortons Insti­tution of the Sa­crament of the Lords Supper, Book 5. ch. 10. sect. 12. vidit puerum in ara membratim discerpi et viritim populo dividi. Id cum innocentia puerili parentibus pro vero assereret, in rogum detrusum, ubi occluso ostio aestuabat incendium, multis postea horis, sine jactura corporis, exuviarum (que) & etiam crinium à Christianis extractum. Interrogatusque quomodo voraces ignium globos evaserit, respondit; Illa pulchra foemina, quam vidi sedere in cathedra, cujus filius populo dividebatur, semper mihi in camino astitit ad dextram, (not Christ the little divided Infant) flammine as minas & fumea volumina peplo suo sum­movens: A Miracle calculated more for Maries honour, then Christs her Son. To these miraculous apparitions of Christ himself in the forme of a little Childe in the Hostia, the Popish Patrons of Transubstantiation have added sundry other Miracles out of forged Authors and Saints Legends; Tho. Bozius De Signis Ecclesiae, l. 14. c. 7. Coccius De Thes. Catholico, l. 6. De Eucharistia, Mr. Brerely Tract. 4. l. 3. Bellarmine of the Sacrifice of the Masse, De Eucharistia, l. 3. c. 8. Baronius Anno 1059. nu. 20. Anno 1091. nu. 20, 21. Mr. Mallon the Jesuit in his Reply, (to omit others) relate 12. more Miracles, collected by Bishop Morton in his Institution of the Lords Supper, Book 4. ch. 2. sect. 1, 2, 3. One to an antient Eremite, Anno 400. out of Simeon Metaphrastcs; another in the Kings Chapple at Paris, Anno 1258. wherein Christ appeared in the Hostia in forme of a little Infant; as they say he did to Crantzii Me­trop. Saxoniae, l. 1. c. 9. Hist. Sax. l. 2. c. 23. Spondanus E­pit. Baroni [...] An. 785. nu. 3. p. 764. Wintichindus, a Pagan Saxon Prince, converted to the Faith eo maximè miraculo, quod in communione Paschali vidisset sacratissimam Eucharistiam ab omnibus sum [...] for­ma pulcherrimi pueri; in which form he frequently appeared to Ribadeniera in her life, Here p. 70. St. Catharine of Senis, when she communicated, (which two last examples Bozius and Coccius have omitted.) The other Miracles are only his apparitions in forme of a Lambe, Joan. Diaco­nus, Vita Gre­gorii 1. l. 2. c. 41. Surius Tom. 4. p. 257. Henr. de Knyghton de Event. Angl. l. 1. c. 5. col. 26 51 finger, raw flesh, or drops of real blood issuing out of the Hostia, or the appearance of blood in the Chalice. Whereunto I shall adde what De Vita & Miraculis Ed­wardi Confes. soris, col. 389. our Ailredus Abbas Rievallis, and the Chronicle, col: 949. Chro­nicle of Bromton record, that King Edward the Confessor, and Leofric Earl of Chester, being in St. Peters Church of Westminster at Masse; Agitur in altari coeleste myste­rium, manibus Sacerdotis divina Sacramenta tractantur. Et ecce speciosus ille forma prae filiis hominum Christus Jesus in ara consistens, oculis utriusque visibiliter [Page 73] corporalibus apparuit; who, in elevntione corporis Christi Sacramentum illud, a forma panis in formam unius pueri aperte viderunt transmutari: Puero dextra elevata primo Regem, postea Comitem benedicente; So Bromton. Sacraque dextera super Regem extensa, signum San­ctae Crucis eum benedicendo impinxit. At Rex dimisso capite, divinae adorabat praesentiam Majestatis, humiliatoque corpore tantae benedictioni reveren­tiam exhibebat. Comes itaque hoc viso, versus Regem continuò se vergebat, ut il­lam sanctam visionem illum faceret intueri. Cui statim Rex ait, Do­mine Comes, quod tu vides, Dei misericordia cooperante video, et ego, et Iesum Christum Salvatorem meum in forma humana vi­sibiliter adoro, cujus nomen sit benedictum in infinita secula, Amen. Inde ad preces lacrymasque conversi, inebriantur ab ubertate domus Dei. Post finem officii conferunt de coelesti visione sermonem, suspiriisque crebro sermonem interrumpentibus. Te nunc, ait Rex, Leofrice, per ejus quem vidimus majestatem obtestor, ne quoad usque vixerimus sermo proferatur in publicum, ne vel nos in perniciem no­stram ob favorem vulgi pulfet elatio, vel fidem deroget dictis infidelium aemulatio. This Earl notwithstanding, divina ut creditur inspiratione edoctus, it a Domini sui ser­vavit imperium, ut tantae virtutis sublimit as posteros non lateret; revealing it in his Confession to a certain religious Monk of Worcester, rogans ut literis tradat tantae visionis arcanum, which was kept secret till long after the Kings death, and then read by the Freers in the ears of all the people. Ita quod Rex voluit esse caelatum. Dei est providentia propalatum, ut & Regis humilitas probaretur, et nichilominus prodito miraculo fides credentium confirmaretur. Our See here, p. 266. Fox Acts and Monum. Vol. 1. p. 328. Chronicles likewise story of Peter the Hermit, (executed by King John for a false Prophet and Tray­tor) That Christ had twice appeared to him in shape of a childe be­tween the Priests hands, once at York, another time at Pomfret, and that he had breathed on him thrice, crying, Peace, Peace, Peace; teaching him many things, which he anon after declared to the Bishops. Therefore he was not only visible, but acting and speaking too in this shape in these Hostia's, if we believe these three domestick Miracles. Moreover, De Event. Angl. l. 5. col. 2651. Henry de Knyghton stories, that in the year 1382. Cornelius Clonne, a Knight, (and disciple of Wickliff,) who would by no means believe the consecrated bread to be Christs very body, hearing Masse in the Chappel of the Freers Predicants in London, in fractione hostiae respexit, et vi­dit oculo suo corporali in manibus fratris celebrantis veram car­nem crudam et sanguinolentam divisam in tres partes. Admirans vero & stupefactus, vocavit Armigerum suum ut ipse videret, qui tamen nichil vi­dit nisi sicut prius solebat. Miles vero in tertia particula similiter quae in calicem mitti debuit, vidit eundem colorem albedinis quae prius erat, sed tamen vidit in medio ejusdem particulae hoc nomen Jhesus, scriptum Drawn per­chance before with red letters, like that cheat in Hospinian; Hist. Sacram. l. 4. c. 12. literis carneis crudis et sanguineis, quod admirabile erat aspectu. Et in crastino in festo Sanctae Trinitatis idem frater praedicans in Cruce sancti Pauli, pronunciavit istud toti po­pulo, & in fine Sermonis idem Miles ibidem praesens narravit oretenus totum processum publicè & apertè ad confirmationem fidei nostrae: Et promisit se ibi pugnaturum & moriturum in causa ista, quod in Sacramento Altaris est verum corpus Christi, & non panis materialis solum, ut ipsemet prius credidit. Yea See Fox Acts and Monum. Vol. 1. p. 195: & 2 p. 446. Osberne a Monk of Can­terbury, in the life of Archbishop Odo relates; That certain Clerks then maintaining that the bread and wine after their consecration remained in their former substance, and were not transubstantiated into the very body and bloud of Christ; a special Miracle was then wrought for their conversion, by blood dropping out of the Host, as Odo was breaking it over the Chalice; at the sight whereof Odo himself wept for joy, and those Clergymen which before believed not Transubstantiation, were convert­ed, and blessed the Archbp. that ever he was born. By these & See Rod. Hos­pin. Hist. Sa­cram. l: 4. c. 12. other lying Miracles they endeavour to prove the truth of Christs bodily presence in the Hostia; Th. Bozius concluding Bozius De Sign. Eccles: l. 14. supremus locus detur miraculis, velut testimonium ipsius Dei, Which Miracles shewed by God, do forcibly confirm the same, adds His Book of the Liturgy of the Mass, p. 188 & 389. Mr. Brerely: and In his Reply; Epist. to the Reader. Mr. Mallon the Jesuit stiles them, Miraculous demonstrations in confirmation of the Catholick cause; much like the Bozius de Sigh. Eccles. l. c. 7. Mules adoration of the Hostia in the Hospital of Drochora in the Kingdom of Valentia, An. 1239. and of Bovibile his sick Mules refusing his pro­vender [Page 74] 3. days space, and the falling down on his knees to the Hostia brought to him by St. Anthony of Padua in solemn procession, thereby to convert the Master from his Heresie, in not beleeving the Hostia to be Christs natural body; which miracle was for the great consolation and edification of the Catholicks, though it would Ribadeniera in the Life of St. Anthony, Fleurs des Vies des Saincts part 1. p. 563. not convert Bovibile himself, who had not so much understanding as his Mule to ac­knowledge and adore his Maker in the Hostia, as ⁱ Ribadeniera stories in the life of of St. Anthony of Padua; on the high Altar of whose Church the Mule is yet engra­ven adoring the Hostia, to confirm them in the faith of Transubstantiation, and Adoration of the Host. But whatever some Catholick Doctors assert of the reality of these miraculous transubstantiations; yet 3 Parte, qu, 76. Art. 8. Tho. Aquinas, yea Tom 3. Disp. 15. Sect: 2. & m. 3. Thom qu. 76. A [...]tic. 8. disp. 193 c: [...]. Vasquez, and Richardus de Media Villa in 4. Sent. Dist. 10. & Scotus Ibid. Summa Angelica Eu­charistia 8. nu. 34. Be­canus, two Jesuites, but especially Franciscus Collius Professor of Divinity at Mil­lain, De Sanguine Christo Miraculoso, printed cum Privilegio Anno 1617. with o­thers, repute all or most of these Apparitions and Miracles; First, not to be the true body, flesh, or blood of Christ, and at most but only a colour or signe thereof: 1. Operum. Mo­g [...]ntiae 1635. Tom. 2. Opus­cul. 17. De Triplici Sacri­ficio. Appendix. An Christus aliquando ap­pareat in Sacri­ficio Missae sub [...]o [...]ma carnis aut sanguinis? Because they had not the lineaments, shape and proportion of Christs bodie crucified on the Crosse. 2. Because he cannot appear in his proper forme in two places at once. 3ly. Because it were hainous wickednesse to inclose him in a Pix appearing in his own form. 4ly. Be­cause blood cannot now be shed out of his glorified bodie. 5ly. The shedding of his blood out of his bodie and veins was only on the crosse▪ 6ly. No part of his flesh can be reserved out of his body without great undecencie. Secondly, That they proceeded only from a vehement imagination, or a melancholy, weak or crazie fantasie or apprehension, especially when seen only by one or two persons, not by all others present. Thirdly, That they were only ex parte videntium tantum, & non ex parte Eucharistiae. Fourthly, That hujusmodi apparitiones solent fieri per illusionem Daemonum; whereupon Becanus cautions, Qua­libet talis apparitio diligenter examinanda est. Maxime autem suspecta esse debet apparitio quae fit mulierculis; wherefore he and their wisest Doctors wave all these apparitions of Christ in the form of flesh and blood in the Eucharist, as Res incerta, de qua nihil affirmare ausim; Yea most Rod. Hospin. Hist. Sacram. l. 4. c. 12. Protestants deem them meer figments, Impostures, or impious frauds of their Priests, to delude the vulgar. As for Alexander Alensis, Gabriel, Palacius, Bozius, Coccius, Breerly, Mallon, and others, who repute them reall Miracles and apparitions of Christs natural bo­dy, flesh, and blood; I leave them to consider how little they advance the re­putation of their Doctrine of Transubstantiation, only shewing the unconscionable­nesse of their Disputers, (as Institution of the Lords Sup­per, Book 4. ch. 2. Bishop Morton largely proves) in requiring faith of others to beleeve such and such apparitions of Christ and his blood, which they themselves by their own Reasons, Contradictions and Conclusions have made incredible. To pretermit See Will. à▪ Gent. lib. Mi­rac. in Sacra Eucharistia. Vincent. Spec. Hist. l. 30. c. 37. Efford. c. 92. Rod. Hos­pin. Hist. Sa­cram. l. 4. c. 12. other pretended miracles and apparitions as aforesaid in the Eucharist.

Ypodigma Neustriae Ann. 1215. p. 55. Tho. Walsingham from the testimonie of William de Bonvil an English Knight, relates this Miracle, that Otho Imperator dysenteriae morbo laborans, cum instante morte viaticum recipere non auderet ( quia nihil retinere poterit) tamen corpus Christi ad instantiam ejus, ut illud videret, allatum humiliter adoravit, & cum quasi amplexaturus brachiis expansis, nudatò corpore appropinquaret, hostia illa in loco illo ubi cor latuit facta apertura intravit, prosiliens de manibus Sacerdo­tis, et absque omni cicatricis vestigio reclusus est; sic que recumbens spiritum reddidit, (this miraculous Hostia leaping so nimbly out of the Priests hands, passing through Otho his ribbs into his beart, being no other but Christ himself, as they repu­ted, who came into his disciples after his resurrection, the doors being shut, Jo. 20. 19. 26.)

Our Chron. Jo­han. Bromton, 2035. Henr. de Knyghton de Eventibus An­gliae, l. 6. c. 10. col. 2388. Ra­nulphus Ce­strensis, Poly­chron. l 7 c. 29. Historians likewise record of Hugo de Sancto Victore, Prior of St. Victors near Paris, Quod cum in extrema infirmitate laboraret, & nullum cibum retinere posset, corpus tamen Dominicum sibi dari instanter postulavit, quod cum propter jugem vomitum non posset eucharistiam retinere, & hac de causa fra­tres ei verum Sacramentum afferre noluissent, rogavit eos ut saltem Sacramentum super ejus latus poneretur. Quo facto latus infirmi aperuit, & hostia corpori se immisit. Others write, that Ille Eucharistiam consecratam videns, sed retinere non valens, erectis manibus ait, Ascendit filius ad Patrem, & Spiritus ad Deum qui cre­avit illum: & statim expiravit, & corpus Domini disparuit; as they Chronicon Johan. Brom­ton, col 1023. Genvasius Actus Pontif. Cant. 1664. storie that it did in the day of King Stephens Coronation, cum Rex communionem corporis Christi esset percepturus, Eucharistia inter manum Archiepiscopi & os Regis subito elapsa, disparuit: as his true and perfect bodie, after his resurrection, and before his ascention, vanished out of the two disciples sight, Luk. 24. 31.

[Page 75]These forged Miracles to support their Doctrin of Christs corporal personal pre­sence in his natural bodie and bloud in their consecrated Hosts, Chalices by way of Transubstantiation as aforesaid, (which hath really transubstantiated many hundreds of orthodox Christians bodies into ashes, burnt as Hereticks for not believing it) se­conded with their adoration of the Hostia in their Elevations, Processions, Pixes, Al­tars, (especially on the Feast of See Ribade­niera Fleurs des Vies des Saints on this Festival Corpus Christi) as they no wayes prove what they affirm, so they totally overturn the foundation of St. Peters and their Popes Univer­sal Monarchie and Vicarship, as I have evidenced; Let all Romanists therefore hence­forth take their choice, either to renounce St. Peters and the Popes pretences, claims thereto; or else to abjure their Trent Popes, Councils, Doctors, Churches Canons, Ar­ticles touching the Eucharists Transubstantiation, reservation, adoration, subversive of and inconsistent therewith; And that upon these further grounds, discovering its falsity, vanity; which I shall but briefly touch.

First, It is directly contrary to many expresse Scriptures, to some Articles of the Christian faith, and to the Nature and properties of Christs human body. 2ly. It is accompanied with manifold absurdities, contradictions, impossibilities, and apparent untruths, which See Bishop Morton his In­stitution of the Lords Supper, p. 291, to 30 [...]. 230, 240, 241, 255, 256, &c. Archbp. Cran­mer, Bp. Jewel, Dr. Hoyle, Mr. Gataker, Dr. White, Peter Moulin, Chem­nitius Examen. Concil. Trid. pars 2. Rod. Hospinianus, Hist. Sacra­ment. and sundry Treati­ses against Transubstan­tiation. others have at large demonstrated, and I shall not insist on. 3ly. It is contrary to the verdict, evidence, testimonie of our sences, both of seeing, feeling, tasting (if not of smelling too) which God, yea Christ himself have made, resolved to be not only competent, but Sensus non fallitur circa proprium ob­jectum, Bellar­min. l. 3. De Eucharistiae, c. 24. infallible Judges of the truth and real presence of Christs hu­man body, yea ground of the truth of the very Articles of our Faith, concerning his Nati­vity, Passion, Burial, Resurrection and Ascension into heaven, as these signal Texts assure us, 1 John 1. 1, 2, 3. Mat. 24. 20. c. 13. 17. c. 28. 10. Rev. 1. 7. John 19. 37. Lu. 1. 1, 2, 4. c. 2. 10, 11, 12, 16, 17. 27, 28, 30. c. 23. 47, 48, 55, 56. c. 24. 3, 12, to 36, 38, 39, 40, 50, 51, 52. John 20. 14, to 30. 1 Cor. 15. 5, 6, 7, 8. Acts 1. 3, 4, 9, 10, 11. c. 7. 57. c. 13. 31. And St. Peter himself an eye witnesse of them frequently avers, Act. 2. 22, 32. c. 3. 15. c. 5. 31, 32. c. 10. 38, to 42. 2 Pet. 1. 16, 17, 18. 4ly. Whereas the Romanists as their last and best refuge, pretend their Transubstantiation to be a Mira­cle; it is so farre from a miracle, that it is directly contrary to the nature, properties of every real miracle wrought by any person in the Old, or by Christ or his Apostles in the new Testament; and that in these respects; which because others have not ful­ly pressed, I shall most insist on. 1. All miracles are ever so visible, apparent, conspicu­ous to the eyes and senses of all those in whose presence they were wrought, that they leave no place for any ambiguity or dispute, carrying a self-conviction with them beyond contradiction, being therefore usually stiled in the Scripture, Exod. 10. 1, 2. Num 14. 11. Deut. 4. 34. c. 6. 22. c. 7. 19. c. 26. 8. c. 29, 31. c. 34, 11. Josh. 24, 17. Neh. 9, 10. Ps. 78. 43 Ps. 105. 27. Mat. 12. 38, 39 Rom. 15. 19. Mar. 12 17, 20. Joh. 20. 30 Act. 4. 30. c. 5. 42. 1 Cor. 12. 12. Heb. 2. 4. See Joannis Scapulae Lexi­con col. 623, 624, 1455, 1456. [...], or [...], in Greek; in Latin, Signa; which we English, Signs; because they are alwayes visible to mens eyes, like Merchant Marks, or Seals upon their Wares; like Jer. 10. 2. Dan. 6. 27. Jer. 7. 11. Act. 2. 19. Ps. 74. 4. Comets or signs in heaven, Beacons upon a hill; ^e ensigns of souldiers set up in a field; or as Signs hung up at Innes, Taverns, Shops; or else [...], &c. which we translate Spectaculum in Latine, in English a spectacle, or publike shew, from [...], spectatio, or [...], specta­re cum admiratione, to behold a thing with admiration, as we use to behold a Comet, new blasing Starr, or any strange, unusual spectacle, or glorious sight, or mon­strous creature; an invisible Miracle, not apparent to mens eyes, senses, being a direct contradiction both to the Nature and property of a miracle, as these direct Scriptures resolve; Exod. 4. 1, to 10. 28. 30. c 7. 10, 11, 12, 17. to 22. c. 8. 16, to 20. Deut. 7. 19. c. 29. 3. Josh. 24. 17. Num. 14. 22. 1 Kings 18. 20, to 40. John 2. 9, 11, 23. c. 6. 2. 26. c. 5. 25, 26. c. 4. 45, 46, 52, 53, 54. c. 7. 31. c. 9. 8, 9, 10. 16. 25. c. 11. 45, 46, 47. c. 12. 17, 18, 37. Mat. 9. 29. 30, 33. c. 11. 5. c. 22, 23. c. 12. 38, 39. c. 15. 30, 31. c. 21. 14, 15. c. 24, 35. Mar. 7. 35, 36, 37. Lu. 18. 43. c. 23. 8. Act. 2. 2, to 12. 22. c. 3. 2. to 13. c. 4. 16. 21, 22. c. 6. 8. c. 8. 6, 7, 8, 13. c. 9. 41, 42. c. 14. 10, 11. c. 15. 12. c. 9. 11, 12. Heb. 2. 4. with others in the margin. Now this their pretended Miracle of Transubstantiation, which is almost daily and perpetually wrought in all Churches, Countries, but Est Corpus Christi penitus in visibile ocu­lo corporali in Eucharistia, quia nec potest videri nec per naturam, nec per gloriam, nec per miraculum oculo corporali sub Sacramento, &c. Richardus de Media Villa, Scotus and others, in Sent. l. 4. dist. 20. Petrus Lombardus, & Richardus de Media Villa, and other Scholmen. Sentent. l. 4. dist. 13. Summa Angelica Eucharistia 1, 2. whereas Ocham holds the contrary. never visible to the eyes, or but rarely seen, never appearing to all the Communicants or peoples eyes, senses present at their Masses or consecrations of the sacred Elements; must necessarily be no miracle, but a meer absurd forgery, or imposture. 2ly. All real Miracles done by Gods appointment or commission, were very rarely wrought, and [Page 76] that only in some places by a few extraordinary persons, as Moses, Aaron, Elias, Elisha in the Old Testament, and by Christ and his Apostles in the New; not daily, ordinarily, nor by every ordinary Prophet, all Evangelists, or Ministers; whence St. Paul even in the Apostles age resolves, 1 Cor. 12. 10. 29. To another is given the working of Miracles; to another divers kinde of Tongues, &c. by the same spirit. Are all workers of Miracles? Have all the gift of Tongues? But this pretended Miracle of Transubstantiation, is almost daily and perpetually wrought in all Churches through­out the world year after year; and that by Bellarmin, Canisius, Sum­ma Angelica & Rosella: De Eucharistiae Sacramento. Gratian de Consecratione, Dist. 2. every ordinary Priest whatsoever, good or bad, holy or unholy, as well as by St. Peter himself, or the greatest Pope, Pa­triarch, Bishop, Cardinal, as they resolve: Therefore it can be no miracle. 3ly. E­very true Miracle wrought by Moses, Aaron, Elisha, Christ, or his Apostles, was wrought for the Exod. 4. 8, to 17. 28, 30. 1 Kings 18, 20, to 40. John 2. 23. c. 6. 2. 14. c. 11. 47, 48. Mar. 16. 20. Acts 8. 6. 13. confirmation of the truth of the Messages, Doctrines, or Articles of faith they were sent to deliver, preach, publish, to work faith or belief thereof in the be­holders of them, by the very fight of the Miracles themselves, which were collateral to their Messages, Doctrines; not the very Messages or Doctrines they delivered. But this pretended Miracle of Transubstantiation being invisible, and contrary to the verdict of mens senses, confirms very few or none in any article of the Christi­an faith; and if at any time visible by an extraordinary apparition of the Hostia in the form of a childe, lamb, raw flesh or blood, it is ^g wrought only to confirm the belief of it self, not of any other point or article of our Christian faith: Therefore it is no Miracle. Fifthly, No ordinary part or Ingredient of any Sacrament in the Old or New Testa­ment, was ever a real or proper Miracle, but Paschatius Ratbertus De Corpore & Sanguin. Dom. cap. 14. Bozius de Signis Ec­cles. l. 14. c. 7. p. 170. Bellar­min. l. 3. de Eucharistia, c. 8. only a mysterie, or visible sign of an inward and spiritual grace represented in or by it: Nor was ever any real Miracle a necessary part of a Sacrament. But the miracle of Transubstantiation, as they resolve, is a necessary part, ingredient of the Sacrament of the Lords Supper, and soul of their Masse: Therefore no real, but forged Miracle. Sixthly, No real Miracle de­stroyed the use, or end of that very thing for which it was wrought, and of that sacred Ordinance to which it principally related, but ratified and confirmed it. Now this pretended Miracle of Transubstantiation when ever really or apparently wrought, destroyes the end, use of the Sacrament of the Lords Supper, for which it was wrought, and to which it appertains; their See their own definition of a Sacrament, & their Treatises and Books thereof. Schoolmen, Casuists, Canonists and Legends generally resolving, that when ever the consecrated Hostia or k Paschatius Ratbertus De Corpore et Sanguinis Do mini, cap. 14. Joannes & Paulus Diaco­nus in vita Gregorii 1. Bo­ziue de Signis Eccles. l. 14. c. 7. Coccius Thesaur. Ca­thol. l. 6. Eu­chatistia. Bel­larmin. l. 3. de Eucharistia, c. 8. Baronius & Spondanus, An. 1159. n. 20. & 1192. n. 20, 21. Petr. Aureolus in l. 4. Sent. Distinct. 9. qu. 2. & other Schoolmen, Summa Ange­lica, Euchari­stia, sect. 3. nu. 6. 18. Aqui­nas 3. parte, qu. 82. and other Schoolmen on this Text. See Bishop Morton his Institution of the Lords Super, Book 4. ch. 2. Sect. 2. [...]p. 218, 219, &c. i Deut. 28. 19, 20, 24, 48, 51, 61, 63. Isay 65. 8. k See Pontificale, Rituale & Caeremoniale Romanum. Wine appears to the Priest or Communicant in the form of a little child, lamb, raw flesh, finger or blood, it is a divine Inhibition to them, not to eat, drink, or receive it, as Christ commanded, whiles it appears in such a form, till it resumes the form or species of bread and wine; which is very observable. Therefore by their own resolutions it can be no miracle, but a meer anti-Sacramental imposture, repugnant to its eating, drinking, the very ends for which it was instituted. Seventhly, No true real Miracle did ever transform the very words, nature of a benediction or consecration, into a meer destructive annihilating execration of the things consecrated. But this of Transub­stantiation alters the very words of blessing & consecration, by which it is pretended to be wrought, into a meer destructive annihilating execration, of the very substances of the bread, elements, wine consecrated by their Priests, contrary to all other forms of consecration whatsoever in the Old or New Testament, and in the Church of Rome it self, which never really transubstantiated, much lesse annihilated the substances of the things or persons consecrated, but only altered their common use to a sacred, and thereby preserved, yea priviledged their substances from any violence upon them. For instance: the consecrations of the Tabernacle, Temple, of all the utensils, vessels belonging to them, of Kings, High Priests, Priests, Levites, Prophets, and their vestments; as likewise of the First-born, first-fruits, Tithes, oblations, altars, dayes to God, by Gods appointment in the Old Testament: Of Apostles, Bishops, Presbyters, Ministers, Deacons, children by baptism under the New: Of ^k Kings, Queens, Princes, Popes, Archbishops, Bishops, Priests, Abbots, Monks, Nonnes, or other Persons: Of Churches, Chapels, Churchyards, Altars, Chalices, Corporals, Priests vestments, Bells, Holywater, Holy-daies, Chrisme, Swords, Banners, Ashes, Images, Pixes, Candles, & other particulars mentioned in their Roman Caeremonials, Pontificals, Rituals, did & do never change, much lesse annihilate the matter, substances of any of them; but only their use; yea the consecrations annex­ed [Page 77] to their substances, which they exempt, preserve from all violence, injury, propha­nations, as Psal. 105. 15 Isay 65. 8. sacred, to which they were exposed before their consecrations, as they all resolve and decree. That therefore the very words of benediction, consecration pro­nounced over the elements of the bread and wine in the Eucharist; should not on­ly transubstantiate but annihilate and destroy their very substances, as some Lessius Jesui­ta Opusc. l. 12. c. 16. Joan. Pal­lanterius de Castro, Lectio­nes aureae. Bel­larmin. de Eu­charistia l. 3. c. 24. Glossa in in Grat. De Consecr. Dist. 2. sect. 1. Romish Grandees assure us, against the use, scope, end of all other consecrations whatsoe­ver, and metamorphose their very benediction into the Deut. 28. 2 [...] to 65. Heb. 6. 8 Mal. 2. 1, 2. 2 Kings 22. 19. c. 47. 22, 25. greatest curse or execration, worse then that Christ denounced against the Mat. 21. 19, 20. Mar. 11. 20, 21. barren Fig-tree, which made it on­ly to wither and dry up, but did not quite annihilate it; yea worse then the 2 Pet. 2. 6. con­demnation of the Cities of Sodom and Gomorrah, which God turned into ashes, but not into meer nothing; inflicting on them the very 2 Pet. 3. 10, 11, 12. judgement of the last day, when the heavens shall passe away, and the elements, earth, and works that are therein shall be burnt up and dissolved, insteed of a benediction and exemption from violence; is not so much miraculous, as monstrous, impossible, incredible, untheological. Eighthly, God and Christ never wrought a Miracle, but to manifest, or advance their glory, divine adoration, and destroy Idolatry, John 2. 11. 1 Kings 18. 24. 24. 32. But this pretended Miracle serves only to introduce and advance a new kind of Idolatry, in adoring the consecrated Host with divine adoration, as if it were God himself: when as it is in truth but a creature; which is both material and formal Idolatry; as See Bishop Morton his In­stitution of the Sacrament, &c. Book 7. ch. 5, 6, 7, 8, 9. Book 8. c. 1. sect. 5. Pet. Moulin, Bishop Jewel & others. sundry Protestant Divines, and some Pontificians acknowledge: Therefore it can be no Mira­cle: Especially, if in the Ninth place we consider the sandy foundation whereon this Miracle is built, to wit, on these 4. or 5. words pronounced over the Hostia by the Priest, thus prescribed in the Canon of their Masse, Hoc est enim corpus meum: Which being at this day pronounced over the bread, 1. Not by Christ himself in person, as at first; but only by the Priest, who is but Christs Minister, Representative at most. The words See Robertus Holkot, in l. 4. Sentent. qu. 3. Bishop Mortons Institution of the Sacrament of the Lords Supper, Book 2. chap. 4. This is my bodie, &c. pronounced by him, must be false, or the Priests body, or can only produce a representation of Christs body, as he is Christ, but in re­presentation. 2ly. Not uttered by Christ then, or Priests now, as words of conse­cration (his benedicton of the bread and cup being See Guliel­mus Stuckius, Antiqu. Con­vivalium, l. 2. c. 36. Burtorfius & Baldwinus Wallaeus Com. in Mat. 26. v. 25, 26, 27. precedent to them. Mat. 26. 26, 27. Mar. 14. 22, 23, 24. Lu. 22. 17, 19. 1 Cor. 10. 16. c. 11. 23, 24. 1 Tim. 4. 4, 5.) much lesse of operation, or transubstantiation, directed to the bread it self, or wine, to make them his very body and blood; but only by way of excitation, directed wholly to the Disciples and Communicants, as a reason why they should receive it, as the word Enim infallibly demonstrates, which themselves in the Canon of the Masse annex to Hoc est (enim) corpus meum; as Christ annexed it to hic est enim sanguis meus Novi Testamenti, &c. Mat. 26. 28. 3ly. Because now used only as an historical commemorati­on or recitation, rehearsing what Christ did and said when he first instituted this Sacra­ment, and delivered it to his Disciples above 1600 years past; as Lu. 22. 19. 1 Cor. 11. 24, 25. their own Canon of the Masse: and Micrologus, c. 23. assure us by their Qui pridie quàm pateretur; accepit panem in sanctas & venerabiles manus suas, &c. deditque discipulis suis dicens; Accipite, &c. Hoc. est enim corpus meum, &c. Hoc quotiescunque feceritis in mei commemorationem facietis: not as a thing now really acted over again by Christ when the Priest recites this Historie. Which words used by way of historical commemoration of what Christ then did, spake, can no more (in point of reason or experience) actually transubstantiate the very bread and wine now consecrated by the Priest in memorial thereof; then his reading or recital of the Historie of the Creation, Gen. 1. or drowning of the old world, build­ing the Temple, the several battels, slaughters of men in the Old Testament, or of Christs conception, birth, circumcision, crucifixion, burial, resurrection and ascention in the New, in the Church or at Masse, can produce a new actual creation of the world, or new Deluge, Temple, new Battles, slaughters of the self-same or other men, or a new real conception, birth, circumcision, crucifixion, burial, resurrection, ascention of Christ himself; neither the reciting, acting, nor representing of any History past, ever yet producing an actual real reacting of it in specie or individuo; Therefore this historical rehearsing of what Christ did and spake when he instituted his Supper, can­not possibly make every peece of bread, drop of wine, (made, consecrated above 1600 years after Christs passion) his very natural body and blood born of the Virgin Mary, erucified and shed upon the Crosse, by way of adduction or production, without any new addition thereunto, or creation of a new body and blood, which he had not be­fore, See Bishop Mortons Insti­tution of the Sacrament, &c. Book 4 ch. 1, 2. & the Popish Schoolmen ther cited. no not by a miracle, or divine omnipotency. 4ly. The words then uttered by [Page 78] Christ (admit he used the word est, not usual in the Hebrew tongue, which he then spake, as some observe) are not direct or positive; This bread or wine is turned in­to, or is become, or is made my bodie, and my blood, used in all other real transub­stantiations of one thing into another both in the Old and New Testament, as Gen. 19. 26. Exod. 4. 4. c. 7. 10, 17, 18, 20, 21. c. 8. 16, 17. John 2. 9. c. 1. 14. Rev. 16. 4. 6. Whence the Devil himself when he tempted our Saviour to work a tran­substantiation of stones into bread, used this expression, Matth. 4. 3. Command these stones to be made bread: But only (as their Latin Translations render it) Hoc est corpus meum: which Verb [...], est, or is, relating to the words Hoc, and Hic; and both of them only to the bread and cup, which Christ took, blessed, brake and delivered to his Disciples, as the Mat. 26. 26, 27, 28. Mat. 14. 23, 23. Lu. 22. 19, 20. Evangelists, and 1 Cor. 23, to 50. St. Paul expresly re­solve, (not to any Suarez Jesait. in Thom. Disp. 58 sect. 7. p 755 Bellarmin. l 1. De Eucharistia, c. 11. Greg. de Valentia, l. 1. De praesentia Corp. Christi, c. 9. Individuum vagum, matcria prima, or ^t planè nihil, as some of their Seraphical Doctors absurdly determine) it must of necessity be interpreted significatively, commemoratively, or sacramentally, not identically; since Per hanc di­ctionem HOC NIHIL DE. MONSTRA­TUR, Bartho­lomaeas Brixi­ensis Glossa in Gratianum. De Consecrat. Dist. 2. cap. Timo­rem, f. 650, with others. Dispa­rata de disparatis non praedicantur identicè; it being impossible that bread and wine, creatures specifically distinct from Christs mystical body and blood, should be iden­tically his body and blood, but only representatively, commemoratively, or sacra­mentally, as Salmeron Je­ [...]uita Tom. 9. Tract. 16. Sect. Priventur igi­tur, p. 109. Ar­chiepisc. Caesa­riensis, Defen­sio Fidei Realis praesentiae, c 58 Bellarmin de Eucharistia, l. 2. c. 9. l. 3. c. 19. See Bishop Mortons Insti­tution, &c. B [...]o. 2. cap. 1. sect. 4. some of their own Doctors confesse. In which sense it is most usually taken throughout the Old and New Testaments in texts of like nature, as Gen. 9. 17. c. 41. 26, 27. Dan. 2. 38. Ezech. 5. 5. c. 37. 11. Mat. 11. 14. c. 13. 30. c. 8. 37. 1 Cor. 15. 4. Gal. 4. 25. Rev. 17. 9, 12, 15, 18. More particularly Isay 40. 6. All flesh is grasse: surely the people is grasse; that is, as or like to grasse in respect of frailtie, 1 Pet. 1. 24. Job 14. 2. Psal. 102. 11. Psal. 103. 15. Jam. 1. 10. So Ec­cles. 1. 2. c. 3. 9. c. 12. 10. All is vanity. Job 7. 16. my daies are vanity. Psal. 39. 5, 11. Surely every man is vanity, every man in his best estate is altogether vanity; Eccles. 11. 12. Childhood and youth are vanity, that is, like to vanity. Psal. 144 4. Thus is Is used in all languages by all sorts of persons, and in our own English dia­lect, as these several instances known to every child, ordinary Porter, and Peasant, will demonstrate. For instance: if any persons come into a Room or Gallery, where are Statues, Pictures, or Hangings garnished with several pourtraitures of Men, Beasts, Fishes, Trees, Flowers, Fruits; they usually say of these Statues or Pi­ctures; This is King Henry the 8. This is King Edward the 6. and so of all other Kings: This is my Father, this is my Mother, this is my Wife, &c. Yea this is the Virgin Mary; This is my Saviour Jesus Christ in her Arms; This is Christ up­on his Crosse; This is his body, this is the wound in his side, these are his pierced hands and feet; This is a Lyon, This is a Whale, This is an Eagle, This is a Vine, This is a Rose, this is an Apple; and so of all other Pictures. If we passe through any City where are Innes, Taverns, Shops, with signes affixed to them, we use the self same language of them, This is the Sunne, This is the Kings head, This is the Bear, &c. stiling the very Houses by the names of the creatures, persons, whose sta­tues or pictures only are affixed thereunto. The like we say of Ships in a Fleet, di­stinguished by such signes. If we resort to a well furnished Library or Booksellers shop, we likewise say, This is St. Augustine, this is St. Chrysostom, this is Plato, this is Seneca, &c. calling every of these, and all others writings, Authors them­selves; Thus we stile our owne and other mens hand-writings, print of Seals, and declarations of their wills in writing, when we mention, yea give them in evidence upon Oath. This is my hand, this is my seal, this is my will; or this is the hand, seal, will of such a person. And to name no more particulars; every Pope in his Bulls and Instruments usually stiles himself St. Peter; the Popes palace, Petri limina; the revenues of the Roman Church, St. Peters Patrimony, yea the rents reserved on St. Peters or our Lady day, St. Peters or our Ladies rents, or Peter-pence, only because payable on the dayes dedicated to their memories. Now that the Verb Is, (against sense, reason, the rules of Grammar, and all these vulgar forms of speech used in all ages, languages by all sorts of persons in these and other particulars) should be predicated only identically, substantially, in This is my body, and necessarily sig­nifie, that the bread is really transubstantiated into, become, made Christs very natural bodie and blood born of the Virgin Mary, but not significatively, representatively, that it is only the figure, representation, or Sacrament of his body and blood; and be so peremptorily asserted, when accompanied with variety of absurdities, impossibilities contradictions which attend this sense; may more justly be stiled a Miracle, (or [Page 79] Monster, then Transubstantiation, which they found upon it: The rather, because as the Scripture no lesse then ten several times expresly stiles the bread af­ter as well as before its Consecration in the Eucharist, 1 Cor. 10. 16 17. c. 11. 26, 27, 28. Lu. 24. 20, 25. Acts 2. 46. c. 20. 7, 11. Bread, because it still re­mained bread in its substance as well as in its species and accidents; So the word [...], est, or is, in sacred Writ, did never yet signifie, is now made, become, turned, or tran­substantiated into the very substance of the thing it is predicated of, and that by its bare pronunciation, at the very instant after it is pronounced, but only significatively or improperly as aforesaid, as these instances will most convincingly evidence beyond contradiction. Sundry Evangelical Texts expresly stile and aver, the Church & faith­full Christians, to be the members, bodie, bones, flesh of Christ, yea, Christ himself, witness Ephes. 1. 22. The Church, which is his Body: and reciprocally, Col. 1. 24. His body which is the Church. Eph. 4. 11, 12. He gave some Apostles, &c. for the edifying of the Body of Christ. 1 Cor. 12. 27. Now ye are the body of Christ, and Members in particular. Ephes. 5. 30. For ye are Mem­bers of his body, of his flesh, and of his bone; and they two (Christ, and his Church) shall be one flesh, which is therefore called Christ. 1 Cor. 12. 12, 13. For as the bodie is one, but hath many Members, even so is Christ; to wit, his Spouse the Church. Ephes. 4. 13. Till we all come, &c. unto the measure of the sta­ture of the fullnesse of Christ: Whence St Enar. in Ps. 127. & Ps. 26. Tit. Psalmi. Augustine affirms, Ipsi Christiani cum Capite suo, quod ascendit in coelum, Vnus est Christus: omnes in illo et Christi, et Christus sumus. Now although Christ took upon him their very John [...]. 14. Heb. 2. 11, to 18. c. 4. 15. Phil. 2. 7, 8. hu­man nature, flesh and blood, and was made man like to them in all things, sinne only excep­ted; yea John 17. 2 [...]; 22. c. 15. 4, [...] 8. Ephes. 3. 17. Gal. 2. 20. 1 Cor. 11. 3. Eph. 1. 22, 23. made one with them and they with him, as their spiritual head, husband, he dwelling, abiding in them and they in him: whence he cries out when they are per­secuted, Acts 3. 4, 5. Saul, Saul, why persecutest thou me? I am Iesus whom thou persecu­test: and when they are visited, fed, clothed, he particularly affirms, Mat. 25. 34, to 46. I was an hungred, and ye gave me meat, I was thirsty and ye gave me drink, I was a stranger and ye took me in, naked, and ye clothed me, sick▪ and in prison, and ye visited me▪ Verily I say unto you, in as much as ye have done it unto one of the least of these my brethren, ye have done it unto me: and so vice versa in the negative; Yea though he superadded of those who are his Apostles, Ministers, He that heareth you heareth me, and he that despiseth you, despiseth me; Neither of all which was ever once affirmed by him of any of his Apostles of the consecrated bread or wine in the Eu­charist, whose nature, similitude he never assumed. Yet no Roman Pontiff, Council, Priest or Prelate, did ever from all or any of these Texts professedly assert, or once endeavour to prove, that the Church and every believing Christian, Priest, was really transubstantiated into the very Natural Body, Members, Flesh, Bones of Christ, and into Christ himself; but only into his mystical bodie, members, flesh, bones, in a mystical and spiritual sense; yea though St. Augustine (cited by De Consecra­tione distinct. 2. cap. Quia. p. 652. Beda in 1 Cor. 10. Gratian, Beda,) and Chrysost. in Mat. 26. Hom. 83. St. Chrysostom too asserts, Quia passus est Dominus pro nobis, commendavit nobis in isto Sacramento sanguinem suum & corpus, quod etiam fecit nosmetipsos, nam et corpus ipsius facti sumus; & per misericordiam ejus quod accepimus nos sumus. Yet Bartholomaeus Brixiensis and other Glossers thus interpret it. Haee relatio refertur ad Ecclesiam, non ad corpus suum sumptum de virgine. Non ergo fecit nos corpus suum quod natum est de Virgine, & sumitur in altari sub specie panis & vini, sed fecit nos corpus suum spirituaie, icil. Ecclesiam fidelium: ▪ [...]hough Chrysostom averrs, Ibid. & Hom. 24. in 1 Cor. 10 Nos secum Christus in unam quasi massam, (ut ita dicam) reducit, neque in fide tantum, sed reipsa nos corpus suum effecit. Then much lesse can these words of our Saviour; This is my body, This is my blood of the New Testament, &c. uttered by him but once, necessarily or probably inferr, that the Consecrated bread and wine, whose Natures, shapes, accidents, Christ never assumed; which were never stiled Christ himself, his members, flesh, bone; one, or one flesh with him, in Scripture, inferr or imply any real transmutation of them into the very substance of his natural body & blood born of the Virgin, praeex­istent so many hundred years before, what ever erroneous Popes, Romish Councils, or Doctors, for their own private lucre (to make their Masse, a real propitiatory sa­crifice for quick and dead) have hitherto disputed, defined to the contrary. Finally, Whereas De Euchari­stia l. 2. c. 24. &c. Maldonet, Pererius, Tol­letus Medina, & Ribera in Joan. c. 6. Bellarmine, Maldonet, and other Pontificians do principally (next after hoc est corpus meum) ground their Doctrine of Transubstantiation, and Christs cor­poral personal presence in the Eucharist, on John 6. 53, 54, 55, 56. Verily, verily [Page 80] I say unto you, except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. Whoso eateth my flesh, and drinketh my blood hath everlasting life; For my flesh is meat indeed, and my blood is drink indeed. He that eateth my flesh and drin­keth my blood, dwelleth in me and I in him: I answer 1. Hom. 7 & 9. super Levit. [...] Enar. in Ps. 98. 5 Tractat. 25, 26. in Joan. De Doctrina Christiana l. 3. c. 16. Ep 17. ad Dardanum. Origen, * Augustin. Bertra­mus, with Berengarius of old, and of later times Cardinal Cajetanus in his Commen­tar. in Joan. cap. 6. Hermannus Bodius in his Collectanea, (as Bibliothec. Sanctae, lib. 5. Annot. 120. l. 6. Annotat. 196, 198. Sixtus Senensis con­fesseth) Cornel. Jansenius in his Concord. Evang. in Joan. 6. Biel, Cusanus, Taper, Hesselius, and Petrus Lombardus l. 4. Dist. 8. D. besides other Docti, & religiosi, & probi viri Catholici of the Roman Church, as Maldonet. in Joan. 6. c. 53. Maldonet acknowledgeth; as well as Luther, Oecolampadius, and other Protestants resolve; that this Chapter, Text was never intended of the eating of Christs body and blood in the Sacrament, but only of our mystical or spiritual eating and drinking it by faith alone; as these unanswe­rable arguments will evidence: 1. Because these words were spoken by As is evident by Joh. 6. 1. c. 7, 2. to 45. c. 11. 47, to 57, c. 10, 12, &c. Christ near a year or more before the institution of the Lords Supper. 2ly. They were spoken to all the people and Capernaites, who followed Christ only for the loaves, John 6. 26, to 67, to whom he never administred the Sacrament, not to his 12. disciples, Mat. 26. 20, 26, 27. Mat. 14. 18. &c. Lu. 22. 14, &c. Joh 13. 21, &c. to whom only he administred it at his last Supper in private. 3ly. Because it speaks only of the eating of that ver. 32, 33, 34, 35, 41, 47, 48, 50, 51, 58. bread and flesh of his which came down from heaven, not of the Sacramental bread or wine, of which there is not one syllable in this Chapter, be­ing not then instituted. 4ly. Of that eating and drinking which is only spiritual, Ver. 29. 35, 40, 47, 63, 64. Amesius Bellar­minus Enerva­tus Tom. 3. p. 102, 103, 104. by faith, not oral by the mouth or teeth, and so St. Peter himself as well as Christ then ex­pounded it, v. 69. 5ly. Of such an eating Christs flesh, and drinking his blood without which none can have spiritual or eternal life: Therefore not of a Sacramental eat­ing; else all infants and others who die before they receive the Sacrament, must necessarily be damned: which the Church of Rome as well as Protestants contradict. 6ly. Of such an eating and drinking only which gives eternal life to all who eat Christs flesh, and drink his bloud; which the Sacramental eating doth not, for all unworthy communicants eat and drink damnation to themselves, 1 Cor. 11. 23, 24. 7ly. Of such an eating his flesh and drinking his blood, as their dwelling is in Christ, and Christ in them, John 6. 56. but that dwelling is only spiritual or mystical, John 17. 20, to 24. Gal. 2. 20. Eph. 3. 17. by faith alone, not by See Bishop Morton his In­stit. of the Sa­crament of the Lords Supper, Boo. 5. ch. 3, to 8. eating, swallowing, bodily inhabitation, union or commixture with the bo­dies of the Communicants, as many Romanists in odium haereticorum assert, by Suarez Jesuit. Tom. 3. qu. 79. Disp. 64. secr. 3. p. 882. Suarez his confession. 2ly. Admit this Text meant of the Sacramental eating Christs flesh & drinking his blood; it proves only a quite contrary transubstantiation to that the Ro­manists assert, to wit, of the flesh of Christ into meat or bread indeed; & of his blood into drink or wine indeed; not of bread into his flesh indeed; as the words infallibly attest. 3ly. It utterly subverts their half-communion; and depriving Lay-communicants total­ly of drinking Christs blood, by taking from them the sacred Wine, Cup, here severed from their eating his flesh in the consecrated bread; as not only sacrilegious, but dam­nable; since none by the express Letter of the objected Text, can have any everlasting life, or dwell in Christ, and Christ in them, unless they drink his blood as well as eat his flesh, being here thrice coupled together with the conjunction and, yea ratified with this double asseveration of Christ himself, who is the truth; Verily, Verily, I say unto you; So as they must now either renounce their half communion, or this abused Text, and their Doctrine of Transu [...]a [...]iation founded thereon: Which as it sub­verts St. Peters and their Popes usurped Universal Ecclesiastical and Temporal Mo­narchy, Vicarship, and as it is wholly inconsistent with it, or their Ladies, Queens, Empresse, Goddesse Maries Soveraignty, or the antient undoubted Ecclesiastical and Temporal Rights of all Christian Kings; so particularly of our Kings of England and Ireland; whose Papal usurpations on their Crownes, were the original occasi­on of many horrid Conspiracies, Insurrections, Rebellions, Treasons, Wars, Attempts a­gainst their sacred Persons, Prerogatives, Subjects Liberties, Properties in former ages, as the ensuing Exact Chronological Vindication, &c. will at large demonstrate during the Reigns of King John and Henry the 3d. to which I shall now apply my self; ha­ving been more large in this Introduction to it, to help fill up the vacant Pages left for the second Book, which I originally designed to have annexed thereunto; but amounting to an intire Tome of it self, was necessitated to sever from it.