Vindication of Ecclesiastical Volume 3, Introduction (3 of 4)

Vindication of Ecclesiastical Volume 3 · Introduction (3 of 4)

p. 424ly. 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. p. 43aaBernardinus 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. bbMariale, 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. VponUpon which account, ccMariale 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. VponUpon 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, ddMariale 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 p. 44auxilium, 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. eeMariale 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 ffDe 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, p. 45ggBernardinus 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 hhBernardinus 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 aſſertiiBernardinus 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. kkIbid. 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, llMariage 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, mmBernardinus 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 p. 46praeſervationis 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. kkBernardinus 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, llOfficium 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 mmBernardinus 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 nnDe Excellentia B. Virginis Mariae, c. 6.St. Anſelme firſt, and after him ooDe Vita Chriſti, pars 1. c. 68.Ludolphus Saxo Carthuſianus, ppDe Verbis Domini, Tom. 2. l. 2. c. 2.Chryſoſtomus à Viſitatione Ciſtercienſis Monachus, and qqOf 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 p. 47Anſelm 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 mmComment. in Apoc. 12. ſects 2. nu. 6.Rev 12Viega 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 nnMirrour 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. ooBernardin. 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, ppBernardin. 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, qqDe 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 p. 48gratiam, qui non novit venerare Mariam. And no wonder, ſince they affirm, ſſBernardinus 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. VponUpon 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 p. 49locari. 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 aaBibliotheca 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 p. 50amongſt 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… bbSee 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 ccHiſtoriarum, pars 3. Tit. 23. cap. 3.St. Antoninus Archbiſhop of Florence, and ddRevelationum, 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.Rom 1:1Rom 1:2Rom 1:25St. 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 eeSee 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 ffBernardinus 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; ggSee 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 p. 51Votaries, 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 hhSee 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 iiMariale, 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.Acts 1Tecel, 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 kkSee 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 ll2. 2ae. qu. 88. Art. 3.Aquinas and Cardinal mmDe 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 nnPere 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 ooIn 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. p. 52beatae 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 ppMariale 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 qqRibadeniera 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 rrMat. 6. 7, to 14. Lu. 11. 2, 3, 4.Matt 6:7–14instituted 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, ſſLu. 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 ttRibadeniera 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 uuIn 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 xxSee 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 yyPolydor 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 zzCalderinus 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 aaOfficium 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 p. 53Monkiſh and other Predicant Writers, bbDr. 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 ccAntwerpiae 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 ddLugduni 1587. & 1595two 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 eeProteſtants Appeal, Bo. 2. c. 1…. Sect. 10. p. 240.Bp Morton, and ffPoſtills, p. 664Dr. 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 ggOperum, 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, & p. 54extolle 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 ffBiſhop Jewels Defence of the Apology Part 2. ch. 8. diviſ. 1. p. 308.Jewel obſerves, yea all the Editions, in ggProvincialium Conſtit. l. 5 De Sententia Excommunicationis, f. 248.Lyndewoode, hhConſtitutiones Leg…timae, f. 12….Johannes de Aton, iiConciliorum, Tom. 3. p. 360Laurentius 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 kkExcitat. 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, llMariale 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 p. 55exordium; aeternitati divinae temporale periodum, infinitati immenſae quantitatem corpoream: (Whence St. Briget brings in all the Saints praying thus unto her. ccRevelátionum, 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; ddMariale 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 eePetrus 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 ffTom. 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 ggTom. 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 hhPraefatio 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 iiIn 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 kkComment. in 2 Tim. 3. p. 5112 Tim 3Claudius 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 p. 56all 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 aaSee Claudius Eſpeneaeus Comment. in Tim. 3. p. 118. Biſhop Mortons Proteſtant Appeal, Book 2. ch. 12. Sect. 12.great diſhonour, and reproach; as bbDefenſio, 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 bbMr. Fox his Acts & Monuments, Vol. 3. p. 277.Mr. Fox, ccDefence of the Apology, Pars 2. ch. 18. p. 366. part 6. ch. 7. diviſ. 1. p. 682, 683.B^p Jewel, ddDr. 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 p. 57creature) 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.Jer 11:12Jer 11:13Isa 45:20Iſraelites 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.Acts 17:23Acts 17:24unknown God they ignorantly worſhipped. As the aaDeutr. 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.Matt 4:10Ps 4:1Ps 4:5Ps 4:6Ps 5:2Ps 5:3Ps 10:1Ps 10:17Ps 17:1Ps 18:2Ps 18:3Ps 18:5Ps 25:1Ps 25:2Ps 28:2–6Ps 27:4Ps 27:7Ps 28:1Ps 31:12Ps 65:2Ps 32:6Ps 72:8–12Ps 73:25Ps 86:6–12Ps 95:6Ps 95:7Ps 100:1Ps 100:2Ps 100:3Ps 100:4Ps 102:1Ps 1481 Kgs 8:22–622 Chr 6:12–42Ezra 9:6Neh 1:4Job 15:4Isa 37:14Jer 14:9–22Dan 6:10Dan 6:11Joel 2:12–22Zeph 2:3Hab 3:2Acts 17:23–30Rom 10:13Rom 10:14John 4:23John 4:4Eph 2:18Scriptures 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 bbSee 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 cc1 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….1 Chr 6:30Acts 1:24Ps 139:1Ps 65:2Jas 1:6Jas 1:7Isa 43:20Jer 2:28Ps 145:19Ps 108:6Jer 11:12Hos 13:1knew, 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 ddCajetanus, 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 p. 58knowledge 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; ffEpiphanii 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.Acts 1:14Quidam 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. ggAnn. 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, p. 59Pſalters, 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 p. 60veritate, 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, hhJoan. 2. 4.John 2:4Quid 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. iiRom. 1. 25.Rom 1:25Coluerunt 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 p. 61ipſius 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. kkIſay 7. 14.Isa 7:14Ecce 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, & mmIſay 7. 18.Isa 7:18foeminae 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 nnJer. 44. 17, 18, 19, 25.Jer 44:17Jer 44:18Jer 44:19Jer 44:25Reginam coeli; novit enim Taphnas has punire. Noverunt loci horum aedificiorum corpora ſuſcipere ad putrefactionem. Ne credas Iſrael mulieri. ooProv. 6. 25. 26.Prov 6:25Prov 6:26Reſulta 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 p. 62venit, 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.Jas 1:13Jas 1:14Jas 1:15Deus 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.