Vindication of Ecclesiastical Volume 3

Imprimatur,

To the Candid and Ingenuous Readers, especially Professors, or Students of the Common Laws, in England and Ireland.

I Here present to your View and Censure, The Second Tome of An Exact CHRONOLOGICAL VINDICATION, and HISTORICAL DEMONSTRATION of our British, Roman, Saxon, Danish, Norman and English KINGS SUPREAM ECCLESIASTICAL JURISDICTION over all Prelates, Persons, Causes within their Kingdoms and Dominions, &c. A Subject heretofore cursorily handled, debated by Sir Edward Cook, in the First Part of his Fifth Reports, Of the Kings Ecclesiastical Law; by Sir John Davis in his Irish Reports, The Case of Praemunire; by Sir Christopher Sybthorp Knight, one of His Majesty's Justices of the Court of Chief Place in Ireland, in his Friendly Advertisement to the pretended Catholics of Ireland, Dublin 1621. Part 1. Concerning the Kings Supremacy, and the Oath in that behalf to be taken: and of late by my learned Friend, Sir Roger Twisden, in his elaborate, acute Vindication of the Church of England, in point of Schism, as it stands separate from the Church of Rome, and was reformed 1 Elizabethae, London 1663. But never yet Chronologically and Historically Vindicated, Demonstrated, by any Lawyers, Antiquaries, Historians, Chronologers, or Divines, in such ample manner, as the Dignity of the subject matter, demerits; or as some learned ( ) French, and ( ) German Lawyers, Antiquaries, Writers, have Vindicated the Sovereign Ecclesiastical Prerogatives, Rights, Liberties of the Kings, Emperors, Churches of France and Germany, in large Folio and Quarto Volumes; when as our Histories, Annals, Records afford us more copious Presidents, more numerous, eminent Monuments of this kind, then France, Germany, or any other Christian Kingdom throughout the World, as I hope to evidence in due time, for the Honor of our Kings, Kingdoms, Churches, Nation, if God send life, health, opportunity, encouragements to accomplish such an heroic Undertaking, not hitherto essayed by any of our own or other Nation.

If any shall demand, why I preposterously (against my Chronological Method ) published this Second Tome before the Edition of the First? I answer; Because in my primitive undertaking of this Subject, (upon the motion of an Honorable Great Officer of State) I designed it to be the First, beginning my Collections from the First Year of King John, when the Charter, Clause, Fine, Liberate, and Patent Rolls in the Tower begin; All the rest, (except some few Chartae Antiquae of former Kings reigns never transcribed into Rolls, ) being long since perished, or lost beyond recovery: and accordingly fitted it for the Press; But afterward upon second thoughts, and motions, mounting my Chronological Collections, (in relation to the Kings of our Isle) as high as the first preaching, embracing of the Gospel therein by the Apostles, or their Disciples, and to Lucius our first Christian King, and deducing them down to King John, in a more copious manner then I originally intended; (a Work of much pains, search, study, difficulty, requiring far longer time to compile then this Tome, & swelling to another large Folio Volume; ) and my Chronological Introduction to it from Adam, (the first Monarch in the World ) till Christ's Ascension into Heaven; and from thence, (in relation to the Roman, Greek, German Emperors, and other Christian Kings in foreign parts, till our modern age, thought fit to be superadded) amounting to another Volume, requiring a larger proportion of time then I can yet promise to myself, had I no other public or private Divertions to interrupt its progress: I was thereupon not only induced, but in some sort necessitated to praepone this Second Tome in point of publication, before the First, lest death or sickness should deprive posterity of both. Whereas if God shall preserve my life, bealth; afford leisure and encouragement, I intend to publish the First, with other ensuing Tomes with all convenient expedition.

What the General▪ and particular Contents of this large Volume are, the Title Page, the Table of the Books and Chapters, and Index in the cloze thereof, will fully satisfy the perusers. If any require an account from me, What persons may probably receive information or benefit thereby? I answer with all humility, and sobriety, That (if I be not much mistaken,) Our KINGS Themselves, their Great Officers of State in England and Ireland, the reverend, learned Prelates, Divines, Judges, Lawyers, Nobility, and Gentry in both these Kingdoms; and all studious professors of the Protestant Faith, or Romish Religion, may receive more or less advantage thereby in these particulars.

First, our Kings and Counselors of State may herein discern, the ancient Ecclesiastical and Civil Prerogatives, Jurisdictions, Rights, Liberties of the Kings, Crowns, kingdoms, Churches, Clergy, Subjects of England and Ireland, herein vindicated; and by what Papal artifices, frauds, conspiracies, policies, treacheries, violences, instruments they were gradually invaded, undermined, encroached, usurped upon, and trodden underfoot by Popes, their Legates, Nuncioes, Agents, Confederates; how they were countermined, opposed, and those recovered from them by degrees.

2ly. Our Protestant Bishops, Clergy may here learn and discover, how treacherous, rebellious, seditious, undutiful, their Popish predecessors frequently were to our Kings, Kingdoms, Curches, yea to their own interests; how oppressed, fleeced, tyrannized over, vexed, squiesed, enforced to trot to and from Rome, and other foreign parts, whiles under the Tyrannical Usurped Jurisdiction, Citations, Censures, arbitrary Power, Rapines, Provisions, Oppressions of Popes, their Legates, Nuncioes, and other Agents sent from Rome; and what just cause our Kings, Kingdoms, Churches had, in point of conscience, as well as policy for their public ease, liberty, safety, tranquility, prosperity, to cast off their Usurpations, Innovations, Oppressions, and renounce all subjection to, or communion with the Roman Pontifs, See, Court, for their manifold Corruptions, Extortions, Abuses, Frauds, insatiable Avarice, detestable Tyranny, Bribery, Simony, Injustice, Ambition, Pride, Treachery, antimonarchical, and antichristian practices, which even our Popish Kings, Nobles, Commons, yea sundry of our most conscientious Romish Prelates, Monks, Priests, Historians publicly abominated, and protested against, with highest detestation. Which if now duly pondered by those of the Romish persuasion, may justly move, persuade them to reject both the pretended Authority, Sanctity, Infallibility, and real Corruptions of the Popes, Court, See, Church of Rome, and return to their due Allegiance to our Kings, and unto the bosom of our Reformed Church; wherein the true worship of God is more sincerely performed, his Word more orthodoxly, powerfully preached, his Sacraments more purely administered, then in any of the Roman Churches, or in the Popes own Chapels.

3ly. All Judges, Practisers, Students of the Common Laws in England or Ireland, may here peruse some memorable resolutions and Records concerning points of Law; many Excellent Rare Writs, Prohibitions, Patents, and other Records not formerly published, (for the most part hitherto unknown;) against the illegal Constitutions, Canons, Assemblies, Oaths, Inquisitions, Interdicts, Excommunications, Provisions, Extorsions, Rapines, Oppressions, Vexations, Citations, Appeals, & other Usurpations of Popes, Legates, Nuncioes, Delegates of Rome; yea some of our Popish Archbishops, Bishops, Archdeacons, and their Ecclesiastical Officers, Courts, upon the Rights, Prerogatives of the Crown, the Kings Temporal Courts, Laws; the Advowsons, rights, Properties of Patrons; the Liberties, consciences of the Subjects in England and Ireland, when ever invaded, or endangered by them.

4ly. The learned Nobility and Gentry of both Nations studious of History, Antiquity, Church or State-affairs, may herein peruse many rare, useful Records, never formerly brought to public view, illustrating divers obscure, rectifying some mistaken passages, supplying sundry defects in our Histories and Annals in the reigns of King John, and Henry the III. especially concerning the Archbishops, Bishops, Bishoprics, Affairs of Ireland, and sundry transactions between these Kings, their Ambassadors, Procurators, and the Popes, Cardinals, Legates, Nuncioes, Court of Rome, not extant in former Histories or Authors.

Perchance some Readers may demand, why I printed all the Records in their proper Latin or French Dialect, and most of the Historical passages interwoven with them out of Matthew Paris, Matthew Westminster, and other Latin Historians, Writers, in their own Language? I answer, I did it upon 3. accounts, 1. Because I conceived they would be more authentic, useful, grateful (especially to Lawyers and Gown-men ) in their original proper Dialects, then in the best English Translation. 2ly. To avoid all cavils, exceptions of Critics, or Romanists, against their translations, wherewith they would evade, when as now they cannot deny nor disprove their authority, being presented to them in their proper words. 3ly. To make them more communicable and diffusive to Statesmen and Scholars in foreign parts.

If any Chronologers shall find fault, that some few Records and Historical passages herein mentioned are inserted out of their due Chronological series, or years to which they relate; If they consider, that this was occasioned, either by the continued series of the History to which they relate, happening in divers years, which could not well be dis-joined without greater inconveniences; or to unite some Records or Stories of the same kind together, illustrating or ratifying each other, though different in time; or else by casualty or oversight at the Press; and withal if they observe how the distinct years, rolls of every Record, and of most Historians, are truly cited, quoted in the Text or Margin: I hope it will be reputed no Solecism, nor just ground of complaint.

Perhaps some other curious Perusers of this Work, may charge me with Tautologie, or surplusage, for inserting several Letters, Procurations of our Kings to Popes, Cardinals, and Proctors sent to Rome, or several Patents, and Prohibitions to distinct persons, Courts, running almost in the same words; But I hope the rarity and novelty of them, never formerly published in print, their confirmation and explanation of each other, (especially in cases of Prohibitions ) and the matters contained in them, not mentioned in Story, together with my care to avoid the censure of omitting or concealing any records of this nature wherewith others might upbraid me: And the constant Practice of the Clergy, Popes, Prelates, Church and Laics of Rome, (most likely to pick quarrels with me) in repeating sundry dozens, scores, if not hundreds of Pater-Nosters together on their Beads, (though that prayer was purposely instituted by Christ himself, to avoid and condemn all such repetitions ) and likewise Reiterations of Ave-Mary's, of the name of Jesus, and other Petitions, ejaculations in their Primers, Litanies, Missals, Jesus Psalters, Breviaries, Offices, Howers of the Virgin Mary, Manuals of Prayers, and other their Books of public and private Devotion; will at least acquit▪ if not justify me against this exception.

That which I deem some polite, dainty Readers will most censure me for, is want of Elegant, lofty, eloquent language, embellishments and transitions: But this defect, my declining age, want of competent time to review, polish every passage; together with the gravity, variety of the subject matter, the usual Vulgar style of most of our Records and Law-books, will apologize for this defect: A plain English Garbe, modest natural beauty, bush, being in God's and wise men's judgments, better, decenter, commendabler, then any fantastic outlandish habit, a painted, spotted face, or effeminate, powdered, frizled head, not of God's or Natures making, but the Barbers or Tyre-woman's.

To conclude, all I shall desire of my ingenuous Readers, is, a friendly construction and kind acceptation of these my Lucubrations, a free pardon of all defects, or involuntary oversights, (if any shall occur therein) together with their cordial prayers for God's assistance, and enablement of me in the completing of the remaining Tomes, if they shall be judged useful for the public, or grateful to posterity: there being few or none I know, or hear of, who will probably be at the pains or cost to carry on or complete them, when I am translated hence to a better world, and shall rest from all my studies, labors in this. Farewell.

The GENERAL CONTENTS of the BOOKS and CHAPTERS contained in this Second Tome; All the particulars whereof, being many and various, are comprised in the TABLE.

BOOK 3. CHAP. 1. page 227.

COntaining Evidences of King John's Supreme Ecclesiastical Jurisdiction over all Bishops, Religious and Ecclesiastical persons, Causes, Bishoprics, Monasteries, Tithes, Advowsons, in granting Licenses to elect, and to approve or reject Bishops, Abbots, when elected; Examining the Jurisdictions of all Ecclesiastical Courts, Imprisoning, banishing Bishops, Clergy-men, seizing their Bishoprics, Spiritualties; Confiscating their Goods, Benefices, for their Contempts, Rebellions, Treasons against him, and obedience to the Popes Interdicts, and other unjust Commands: with other particulars; and his strenuous, vigilant defense of the Rights of his Crown, against Provisions, and other Papal and Prelatical Usurpations in England and Ireland, till the 15. year of his Reign.

CHAP. 2. page 270.

Of King John's most unworthy prostitution, not only of the undoubted Rights and privileges of his Crown, but of Himself, his Diadem, Kingdoms of England and Ireland, after so many years Glorious Contests, to the Tyrannical Usurpations of Pope Innocent, and his own Trayterous Bishops and Clergy; Of his resignation of his Crown and Kingdoms by Two supposed. Charters, (but in truth only by one) to the Pope and his Successors, and resuming them as their Feudatory, under an Annual Rent. His Oath of Homage and Fealty to the Pope, The Validity of this Charter, these Rents, and their payment debated; the present and subsequent Oppositions against them: This Kings Opposition against the Encroachments of his Treacherous, Rebellious Bishops and Clergy, who dealt most perfidiously with, and stirred up the Barons wars, Rebellions against him, after they had forced him to resign his Crown, and protested against his unkingly actions, when accomplished by their own procurement and designs; With other memorable particulars and Records, relating to these transactions; and this Kings Charters, proceedings in Ecclesiastical Elections, Affairs, as Supreme Patron within his own Dominions.

BOOK 4. CHAP. 1.

King Henry the 3. his succession to King John; his Coronation, necessitated Oath, Homage, Subjection to, Transactions, compliance with the Pope and See of Rome, against his own and the Nobles wills; his and their Complaints, Oppositions, Prohibitions against the Popes, Bishops, Clergies Incroachments, Exactions both in England and Ireland; With the chief passages concerning Ecclesiastical affairs in them during the first 20 years of his young and troublesome reign.

CHAP. 4. pag. 447.

Containing sundry Records, Patents and Historical passages, evidencing this Kings Supreme Jurisdiction in and over Ecclesiastical persons, Courts, Affairs, in England and Ireland: The intolerable Usurpations, Extortions, Oppressions, Innovations, Proceedings of Popes, their Legates, Agents, Instruments, to the prejudice of the Rights, Privileges, of the King, Church, Kingdom, Subjects in both these Realms, with the several Complaints and Oppositions against them: The English and Irish Bishops, Covents, Courts Christians Encroachments upon the Kings Temporal Courts, Rights, Royal Dignity, and Subjects Liberties; The Prohibitions, Writs, Oppositions against them; With the principal Ecclesiastical Affairs and transactions in relation to England and Ireland; from the beginning of the 21. to the end of the 40th, year of King Henry the 3d. his reign.

CHAP. 3. p. 872.

Comprizing sundry evidences out of Law-books, Histories, and Records, manifesting this Kings Sovereign Ecclesiastical, as well as Temporal Authority, over all Ecclesiastical persons, Courts, Causes in England and Ireland. The Popes and his Instruments intolerable Extortions, Oppressions, Innovations, Encroachments both upon the Kings Prerogative, and Subjects Liberties, Properties, and their respective Oppositions, Complaints against them. Together with our Popish Prelates, and Ecclesiastical Synods, Courts illegal Usurpations upon the Kings Temporal Rights, Courts, Crown, Dignity, and Peoples Privileges; With the several Prohibitions, Writs, Mandates issued to restrain them: And some other Ecclesiastical Affairs, transactions between the King, Pope, and Court of Rome, from the end of the 40th. Year of King Henry the 3d. till the expiration of his Reign, Anno Domini 1272.

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

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

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

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

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

For the first of these: The Sovereign Ecclesiastical Jurisdiction claimed, exercised by our Kings, Monarchs, as God's Vicats, over all Prelates, Persons, Causes within their Kingdoms, and Dominions in all ages, from their first conversion to Christianity, as Supreme Heads or Governors of them next under God, upon all emergent occasions▪ is not (as our Romish Antagonists would persuade their seduced Proselytes) an actual absolute authority to Administer the Word, Sacraments of Baptism & the Lord's Supper, or confer holy Orders by their own actual imposition of hands, or exercise the Priests or Bishops peculiar ministerial Offices; nor yet by their Laws, Edicts, or Royal commands to abrogate, repeal, contradict, or dispense with any divine Laws, Precepts, Ordinances, Institutions, Duties, enjoined or prescribed by GOD himself to his Church or Christians in the Old or New Testament; nor to set up or countenance any Idolatry, Heresy, Sect, False Doctrine, Worship, Superstition, Innovation, Corruption, Vice repugnant to the Word of God; which all true Christian Monarchs, Kings, how great soever, have utterly disclaimed: but it principally consists in these ensuing branches, which will best define and explain it.

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

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

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

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

5ly. To prescribe, institute public standing Sacred days, Festivals, Fasts for God's ordinary public worship; and Church-meetings, extraordinary Festivals, Fasts, Humiliations upon extraordinary emergent Occasions, (as Mercies, Victories, Dangers, Wars, Pestilences or other Judgments) and see them religiously observed.

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

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

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

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

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

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

12ly. To receive, hear and determine, by themselves, their Assistants or Delegates, all final Appeals from, or Complaints against the irregular Proceedings, or unjust Sentences of any Ecclesiastical Councils, Synods, Archbishops, Bishops, Courts, or Jurisdictions whatsoever; (who have no more, nor other Ecclesiastical Jurisdiction nor conusance of any causes whatsoever, commonly styled Spiritual or Ecclesiastical, but what they by their Laws, Charters, Concessions under their Great Seals have conferred on them; and what they derive by, from, under them, and execute in their rights, steads, names, by their authority. ) To prohibit, restrain, redress by their Prohibitions and other Writs from time to time (wherewith our Records abound) all such illegal Usurpations, Encroachments of Jurisdiction upon their Royal Prerogatives, Temporal Courts, Jurisdictions, Laws, or the Properties, Rights, Liberties, Consciences of their Subjects, by Ecclesiastical Constitutions, Canons, Visitations, Courts, Inquisitions, Oaths, Vexations, Interdicts, Excommunications, Sequestrations, Extorsions, Procurations, or any other Extravagances.

13ly. To prohibit any Ecclesiastical Prelates, Persons, to resort to General Councils beyond the Seas, unless specially licensed, elected, sent, or permitted by them; or assemble in any Synods or Convocations within their Realms, without their summons; or to debate, conclude anything in them to the derogation or prejudice of their Crowns or Kingdoms; or excommunicate any of their Barons, Officers, Tenants in Capite, or any persons inhabiting within their Cities, Burroughs, Castles, Manors, ancient Demesnes, without their precedent privity and license, if within the Realm; or license of their Lieutenants, Chief Justice, or the Chief Officers of such Cities, Boroughs, Castles, Manors, or Demesnes: And command them when they or other Subjects are unjustly or illegally excommunicated, to absolve, and release them too, if imprisoned upon a Capias Excommunicatum, without any Oath at all, or pledges ad r • manendum, upon caution or pledges given, only to stand to the judgment of the Church.

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

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

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

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

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

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

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

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

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

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

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

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

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

For the 2 ^d . The Popes of Rome, (as St. Peters pretended Successors in his wooden Chair reserved at Rome (for which Pope Paul the 4th. Anno 1557. instituted an Annual solemn Festival to be celebrated by all the Catholic Church, on Jan. 18. and to which the Popes pretended Supremacy and Infallibility are annexed) and as Christ's Universal Vicars, Successors, in his Regal and Sacerdotal Sovereign Power over all powers, creatures, both in heaven, earth, and under the earth; ) do challenge to themselves, a General Sovereign Monarchical Jurisdiction, as well in Temporal, as Spiritual and Ecclesiastical things, over all Churches, Empires, Kingdoms, Nations, Bishops, Clergymen of what degree soever, and all Emperors, Kings, Princes, Potentates, Persons throughout the World, as well Pagan as Christian; not only to feed and instruct them, as their Universal Pastors, but likewise to root out, pull, or throw down, destroy, plant, build up, remove, depose, rule, correct them with Ecclesiastical and Temporal censures, and to dispose of, transferr, their Dominions, Crowns, Scepters, Bishoprics, Benefices, as they shall seem meet, and give them to whomsoever they please; yea their usurped power is so absolute, that to use their own words, instances in some, not all particulars; Papa de plenitudine potestatis, potest declarare, limitare, et dispensare, contra Ius divinum, et contra Apostolum; Potest tol • ere jus positivum sine causa. Est super omnia Concilia, quae interpretor, tollit, corrigit et alterat. Potest omnes res Ecclesiae alienare, etiam si jurasset non alienate, quia sibi non potest imponere legem etiam jurejurando. Potest ultimas voluntates moriemium alterare et commutare, and that sine causa, (against God's and all other men's resolutions, Gal. 3. 15.) In brief, Papa est Iudex Ordinarius omnium hominum totius mundi, et potest citate et judicare quemlibet ubicunque existentem. Papa omnia potest de plenitudine potestatis quam solus habet, caeterorum Principum nullus; Yea ejus sententiae est standum, etiamsi contradiceret Ecclesiae: For Papa solus potest sententiam definitivam proferre in Episcopos totius orbis: Yet he alone is so supertranscendently paramount all other persons whatsoever, that Papa nec de, nec pro ullo crimine deponi, judicari, redargui, vel accusari, potest etiamsi esset incorrigibilis, et perseveret in peccato notorio, vel turbaret statum Vniversalis Ecclesiae, quoniam superiori caret coram quo posset accusari, et ex quo non potest ab alio judicari, frustra esset denunciatio et admonitio; none being obliged so much as to admonish him privately for the most notorious scandalous crimes, but only those Grandees qui circa ejus latus sunt, sed reverenter, non per modum correctionis, sed per reverentiam charitatis: Yea, if Cardinal Bellarmine may be credited, Si Papa erraret praecipiendo viti • , et prohibendo virtutes (as some Popes have done) tenetur Ecclesia credere vitia esse bona, et virtutes malas, nisi vellet contra conscientiam peccare, nec de hac re dubitare, sed simpliciter obedire: Or, if he should send innumerable souls to Hell (by illegal Excommunications, or such impious commands, his evil example, or absolute will) yet, nemo potest illi dicere, Domine cur ita facis▪ And this must be believed, de necessitate salutis, under pain of Heresy and Damnation.

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

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

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

The first is Mat. 28. 18, 19, 20. where our Savior Christ, immediately before his ascension into heaven, after his triumphant resurrection from the dead, spake thus to his eleven Disciples jointly, (not to Peter alone) saying, All power is given unto me, both in heaven and in earth: Go ye therefore and teach all Nations, &c. and lo I am with you always, unto the end of the world. Whence they thus infer by head and shoulders; Ergo all this power in heaven and earth then given to Christ, was immediately at his corporal ascension into heaven, transferred to, appropriated by him wholly and solely to St. Peter, and his Successors at Rome, (not Antioch his first See) as Christ's immediate Successors or Vicars in his Regal and Sacerdotal Sovereignty. For answer hereunto, I would here seriously demand of any ingenious Papist, or religious Votary to the See of Rome, whether there be one syllable, or the least implication in this Text, 1. That this Sovereign Power was then given to our Savior, only on purpose to delegate the immediate right or exercise of it both in heaven and earth, to any other person or persons? Or 2ly, That it was transferred wholly and solely to St. Peter, but not to the rest of the Disciples, to whom Christ then jointly spake these words, and as much to any other of them as to Peter; with this superadded precept and promise, inferred and deduced from this his power; Go ye (in the plural number, not thou Peter, or Peter only) therefore into all the world, &c. And lo I am with you (all, not with Peter alone, and his Roman Successors) always, even unto the end of the world. Or 3ly, What shadow of evidence can they produce, that St. Peter ever claimed or exercised such a Sovereign power, as then delegated to him by Christ; which himself professedly several times disclaimed, both in words, deeds, and writing, as Acts 2. 34, 35, 36. ch. 4. 10, 11. ch. 5. 31, 32. ch. 8. 14. ch. 10. 25, 36, 42. ch. 11. 2, to 19. 1 Pet. 2. 6, 7, 13, 14, 17. ch. 5. 1, to 7. 2 Pet. 2. 1, 10. ch. 3. 2, 15. directly and infallibly assure us, against this Pontifical whimsey. Or 4ly. What irrefragable proof, that St. Peter ever sat an actual or sole Bishop of Rome, or fixed his Sovereign Episcopal Chair or See forever in it? which the Sacred and Evangelical story seems to contradict. Or 5ly. That ever Christ himself, or St. Peter, transferred or perpetually appropriated this Sovereign Universal Kingly and Priestly power, to any or every the Bishops of Rome that should succeed him in that See, (in case he ever sat there) to the end of the world, though an Heretic, Schismatic, Adulterer, Sodomite, Nicromancer, Symoniack, Child, Tyrant, or the most ambitious, avaritions, vicious, flagitious, luxurious, impious, atheistical Prelate ever breathing in the world, as many of them have been, or a notorious strumpet, (as Pope Jone ) as their own & other Historians attest; to omit the frequent plurality of Popes at once, condemning, excommunicating, murdering, degrading one another, as antichristian and uncanonical. Till all these with other particulars be fully demonstrated by Scripture, or other irrefragable Authorities, not by their own Testimonies in their own cases, this Text (to which themselves entitle the Virgin Mary, as Queen, Empresse of heaven and earth) will no more evince St. Peters or the Popes Universal Monarchy, then those premised.

Their second claim and Title to it, is Phil. 2. 9, 10, 11. Wherefore God hath highly exalted him, (Christ Jesus, not Peter) and given him (not Peter or his Roman successors) a Name above every Name; that in the Name of Jesus (not Peter or the Pope of Rome) every knee should bow, of things in heaven, and things in earth, and things under the earth: And that every tongue should confess that Jesus Christ (not Peter, not the Pope) is Lord, to the glory of God the Father, (not of St. Peter or his successors at Rome. ) But how this Text (which they likewise allege for the Virgin Mary's Universal Monarchy) can with any color of truth, or without highest blasphemy, injury to Christ, be applied, appropriated by Popes and their Parasites to Mary, or to Peter and themselves, as Christ's Vicars upon earth, let all who have judgment or conscience discern: Since St. Paul the Apostle hath appropriated it to Jesus Christ alone, as highly exalted to, and sitting down on his Fathers throne, at the right hand of his Majesty, in the highest heavens, as his words expressly resolve; and it is altogether incommunicable to St. Peter, much more to Popes, as every syllable in the Text, context, and the illative Wherefore, infallibly demonstrates. They must therefore forever disclaim any color, right or Title to this their Universal Sovereign Monarchy, or any other mis-alleged Texts, which I have elsewhere answered at large, and shall not here insist on.

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

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

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

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

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

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

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

Now how do Popes, Popish Churches, Councils, Cardinals, Bishops, Doctors, Priests, Monks, Nuns, Laics, and the whole Church of Rome picture, represent our Savior Christ to the eyes of their bodies and minds, either in all or most of their public or private Mass-books, Breviaries, Offices, Psalters, Primers, Processionals, Manuals, Rosaries, or other Books of Devotion, and Religion; in all their Collegiate, Cathedral, Parochial Churches, Chapels, or private Oratories, Monasteries, Colleges, Cells, Closets, or Crosses which they erect, and in their public or private Masses, Processions, devoutest prayers, and addresses to him, when they most implore his grace or assistance; Not as a most glorious, triumphant Sovereign King of Kings, or head of all Principalities and Powers; or as their only high Priest, Advocate, Mediator, sitting in Heaven on the Throne of his Majesty and glory, at his Fathers right hand, there making perpetual intercession for them, to reconcile and bring them to his Father; But rather as a despicable sucking babe or infant lying, in his swaddling clouts in his Mothers arms, lap, bosom, breast; or at her feet, in a cratch or manger; as if he were still an infant, and not grown to his manly stature: Yea they make him such a frail, despicable infant, that his very bones (and limbs too) may now be easily broken and knocked off from his body, (contrary to John 19. 33. 36. Ps. 34. 26. A bone of him shall not be broken ) and he tumbled down out of his mothers arms to the ground; witness this famous Legend recorded for a most certain miraculous truth, by our Gervasius Dorobernensis. Anno Gratiae 1187. King Henry the 2 ^d being in Castello Radulphi in Provincia Bituricensi, wherein the French King intended to besiege him: Est ibidem Coenobium Monachorum habitus nigri, in honor beatae virginis Mariae dedicatum. Quo cum Braibanceni Regis Angliae stipendiarii festinarent, ut ea quae in eadem Ecclesia reposita erant, absportarent, Lemovicensis Vicecomes armatus accessit, eorumque ab ingressu Ecclesiae cohibuit furorem, fugatoque tandem latronum Cuneo, remanserunt quidam ex ipsis in ipso atrio Ecclesiae tessara ludentes. Cum ergo quidam ex ipsis, ut moris est, sort perderent, alii vero lucro inhiantes eos qui perdebant probris irritarent, hi qui perdebant furore succensi, in Deum et beatam ejus genetricem nefandas blasphemias jactitabant, ac si ecr • m esset culpa quod hujusmodi infortunia eis accidebant, Unus autem ex eis insanior caeteris, arrepto lapide, ad imaginem Sanctae Virginis Mariae in lapide sculptam projecit, quo infantem feriens, ejus manum dejecit in terram. Qua ruente, ipse quoque pure e gremio lapsus est inferiusque solito resedit. De brachio autem pueri simul et manu quae jam in terram lapsa est sanguis uberrime manavit, ac si viventis hominis vigor esset in lapide. (It seems this statue of their Savior was transubstantiated into his very body and blood, as well as the Hostia ) Ipsa vero Imago Mariae ac si suo compateretur filio, conjectis manibus ad humeros proprios Vestimentum lapideum abrupit, et corpus proprium fere usque ad mamillas detexit. Hic vero qui lapidem jecerat, absque mora corruit et expiravit, caeterique amentes effecti sunt, (as mad as they who forged and believed this Legend) Vicecomes autem Lemovicensis accurrens manum pueri sanguine madidam apprehendit, magnumque defensionis proemium laetabundus absportavit. The like miracles we have recorded of abundance of blood issuing out of the little Images of our Savior, wounded or crucified by Jews since his ascension into heaven, publicly read in the Roman Church, recorded for truths by Sigebertus; yea by Baronius himself and Henricus Spondanus his Epitomizer, Anno Christi 446. nu. 3. Anno 560. nu. 1. Anno 765. nu. 2. which blood they reserve and show to the people, who adore it, as the very blood of Christ himself in several places; Yea our Radulphus de Diceto in his Abbreviationes Chronicorum, Anno 765. out of Sigebertus and others, stories. Judaei Imaginem Jesu Salvatoris nostri invenientes in domo Judaei ibi relictam à quodam Christiano, eam deponunt, & omnia opprobria quae Judaei Jesu Christo intulerunt, imagini ejus inferebant; tandem lancea latere ejus aperto, exivit de eo sanguis et aqua. Quod illi supposita ampulla suscipientes, omnes infirmos in Synagoga sua collectos sanabat. Quod cum vidissent Judaei, baptizati sunt omnes (when as the shedding of Christ's blood, and sight of the miracles wrought at his Passion converted no one Jew) and in memory hereof, Passio autem Dominicae Imaginis, celebratur singulis annis 5 Idus Nov. (the day of our Gunpowder Treason) apud Beretham in Syria, where this Image was crucified: So as they had two good Fridays, the one for the Passion of our Savior, which is moveable, changing every year; and the other for the passion of his very image, which is certain; Or 2dly. They represent and adore him as a di • inutive, despicable babe or dwarf, whose real natural glorified body born of the Virgin Mary (if they believe their own Popes, Councils, Doctors, Churches resolutions, which they deem infallible) is now contained in, or under the narrow species and circumference of every small consecrated Host, Chalice, yea in every part thereof, without its organical parts and corporeal dimensions locally distinct from each other, yet appearing sometimes miraculously (as they relate) upon the Altar, and in the sacred Host or Chalice to some of their Priests and other Saints, either in the form of a petty infant, lamb, or morsel of flesh, or some drops of blood, for confirmation of their Doctrine of Transubstantiation; (though he never knew nor taught it) but never in the shape or proportion of his full-grown human body in which he suffered on earth, and with which he ascended into heaven, which body St. Peter himself, and all Creeds resolve, the Heavens must receive, until the time of the restitution of all things, and his coming to judgment; and other Texts define, to be incorruptible; being prepared and given him only by God, when he was made flesh, and born of a woman; and was never corporally present but in one place at once: Or, in such an inglorious, inhuman, unkingly, despicable body, as wants both the form, lineaments, accidents of a human body, appearing in and under the form, species, accidents, dimensions of mere bread and wine; which every Communicant worthy or unworthy, doth not only actually receive into his mouth, but chew with his teeth, swallow into his belly, (yea rats and mice may devour) in consecrated wafers; and which the meanest, vilest Priest can make, and create at his pleasure, as well as the greatest, holiest Pope, Bishop, and then lift up and down, turn or overturn, imprison under lock and key in a Pix, and send abroad to every sick person, carry about in procession, or devour at his pleasure; Or in such a strange body, as is really, corporally, insensibly present in above ten thousand Hostia's, Altars, Pixes, Chalices at once: which yet they solemnly adore with Latria, as their very Lord, God, Savior, Creator; and doom all for Heretics who comply not with them herein. Or 3ly. They picture, carve, represent, pray to, and adore him, as still hanging on, yet nailed to, but not taken down from his Cross whereon he suffered (their most usual representation of him in all their Crucifixes, Churches, Chapels, Colleges, Crosses, Closets, Missals, Breviaries, Offices, Litanies, Manuals, or Books of Devotion, Caeremonials, Processionals, Statues, Pictures, and Good Friday Devotions) as if he were not yet risen again for their justification, or sitting at God's right hand to intercede for them as their advocate. Or 4ly. As yet lying in his grave in their Good Friday Interludes: wherein they not only re-crucify, but re-interre him in his Sepulcher, as if not formerly crucified, dead, buried: And not only so, but in the famous City of Venice in Italy, (as Sir Edwin Sands an eye-witness assures us) they have erected a stately Sepulcher of Christ, whereon is written, Hic situm est Corpus Domini nostri Jesus Christi; with verses annexed, Conditur hoc tumul • ; as if his crucified body were there yet actually interred, and never ascended into heaven; where there is likewise hanging in a printed Table a prayer of St. Austin, with Indulgence for no less then fourscore and two thousand years; granted by Pope Boniface the eighth, and confirmed by Benedict the eleventh, to whosoever shall say it (before his Tomb and interred Body) and that for every day toties quoties; which is very observable, for that in a few days a man may provide for a whole million of worlds pardon, if they did last no longer then this hath done hitherto: But if Christ's body be still interred in that Venetian Sepulcher as the inscriptions attest, or elsewhere, S. Paul assures both them and us, 1 Cor. 15. 12, to 20. that their faith, preaching, (and this their prayer and indulgence too) are vain, yea, they are yet in their sins, are of all men most miserable; and their deceased Roman Saints and ancestors, are likewise perished. In this inglorious, unkingly manner do they now usually represent, pray to, and adore our glorified Savior Jesus Christ, the King and Lord of glory.

On the contrary, how do the Churches, Popes, Prelates, Priests of Rome▪ and all their Members usually paint, portray, represent, style, invoke, adore, and blazon abroad the Sovereign Imperial and Regal Authority of the Virgin Mary over all Angels, Creatures, Persons, powers both in heaven, earth, purgatory, hell; yea over God himself, and Christ her son, to the derogation, subversion both of Christ's Sovereign Universal Monarchy, Priesthood, and chief branches thereof, if not of his Prophetical office; and of St. Peters and all Popes pretences, Rights, Titles to them: which because not hitherto pressed against them in this kind, or to this end by any of our Protestant Writers; I shall the more largely and fully charge against them.

1. They usually Carve, pourtray, paint the Statues, Pictures of the Virgin Mary, (as visible experience attests, past contradiction) and represent her by them to their eyes, thoughts, when they pray unto her, in all their Offices, Primers, Psalters, Howers, Rosaries, Missals, Breviaries, Books of Devotion, Churches, Chapels, Monasteries, Altars of our Lady, especially on all their public Festivals dedicated to her honor, in greatest State, Majesty, Crowned with a Crown, or Rayes of glory, as the Empresse, Queen, Lady of heaven, earth, and all creatures in them, but Christ her son only in the form or shape of a small sucking infant, lying in her lap, bosom, arms, or at her feet.

2ly. They style, pray to, invoke, worship, adore her in all their public Liturgies, Offices, Howers, Rosaries, Crowns, Anthems, Psalters, Primers, and private Devotions, and in their Postils, Sermons, Writings, proclaim, assert her to be, in respect of her Regal Universal Monarchy; Imperatrix, Augusta, Regina et Domins Coeli coelorum, Mundi, Terrae, et Totius Orbis, ac exercituam cunctorum Angelorum et Martyrum; Imperatrix or Regina Angelorum, Patriarcharum, Prophetarum, Apostolorum, (therefore of St. Peter, and his pretended successors of Rome ) Confessorum, Virginum, et omnium Sanctorum, yea, Imperatrix, Regina, & Domina, or at least, Ferulae Diabolorum; ipsa enim contrivit Diaboli potentiam, sicut praedictum fuit Gen. 3. dum ipsi Diabolo Dominus ait, Ipsa conteret caput tuum, confunditque ejus astutiam; juxta illud Judith 14. Vna mulier Hebraea confusionem faciet in Domo Nebuchadnezzar. Item dejecit ejus maliciam, juxta illud quod ipsius in persona dicitur, Judith, c. 9. Erit memorialis. primus tui cum manus foeminae dejecerit eum. And if this be not sufficient, Ambrosius Catherinus in the Council of Trent, sessio 2. styled her, Fidelissima Dei et Christi Socia: Cardinal Bembus in his Epistle to the Emperor Charles the 5th. calls her Dominam et Deem nostram, our Lady and Goddess. And others, Dea Dearum, The Goddess of Goddesses.

3ly. They positively assert that the Virgin Mary, (not St. Peter ) during the time of Christ's passion, and from his ascension into heaven, was the sole Queen, Mistress, and Instructer of his Church on earth; Quod ipsa est Regina coelorum, et totius orbis, de qua Propheta inquit, Ps. 44. Astitit regina a dextris tuis, &c. Sicut ergo Regnum Regina gubernat, sic beata Virgo quando Rex Christus per mortem se absentavit, Ecclesiam Dei in illo triduo Rexit, quia fidem illibatam sola servavit. Similiter quando Rex Christus ad coelum ascendit, (let Popes and their advocates for St. Peters Supremacy and Rule over the Universal Church from the time of Christ's ascension, observe it) ipsa tanquam soeli Regina Ecclesiam gubernavit, quia totius Ecclesiae Magistra permansit (not St. Peter. ) Similiter, quando Rex Christus alicui faciem suam maxim abscondit, tunc ipsa Regina misericordiam suam maxim ostendit; quando homo ad ipsam cum devotione cordis recurrit. (A strange position, seconded with this observable inference.) Ideo illuo quod vanae mulieres dixerunt de Luna, nos exponerepossumus (vere) de ista virgins, quod haebetur Jer. 44. 17, 18, 19. scil. Sacrificemus Reginae coeli, & libemus ei libamina, sicut fecimus nos & patres nostri, & faciamus ei placentas ad colendam eam: Nam ex eo tempore quo cessavimus sacrificare Reginae coeli indiguimus omnibus, & gladio & fame consumpti sumus; quando autem sacrificavimus ei saturati sumus panibus, & been Nobis erat, malumque non vidimus. An evidence that the Romanists imitate those Idolatrous Jews both in their Idolatry and obstinacy, in adoring their Queen of heaven now, upon the self-same grounds, as they did their Queen of heaven in the Prophet Jeremiah's days.

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

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

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

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

And elsewhere they thus pray to the Virgin; Thou callest thyself the handmaid of Jesu Christ, but as God's law teacheth. Thou art his Lady Mistress; for right and reason willeth, that the Mother be above the Son; therefore pray him humbly, and command him from above, that he lead us to his Kingdem at the worlds end.

8ly. They yet further assert and proclaim to all the world, in vindication of the Virgin Mary's Sovereign Imperial Regal and Lordly Dominion; Maria interpretor Domina, sive Dominatrix. Ideo illi cannot Ecclesia; O gloriosa Domina excelsa super sydera. Nam si Imperator est Dominus totius mundi, Imperatrix est Domina orbis; (which they prove by sundry Texts of the Civil Law.) Est etiam beata Maria Domina coeli et mundi. Upon this account Bonaventura in his Ladies Psalter, and Bernardinus de Busti in his Officium Conceptionis Mariae, authorized by the Bull of Pope Sixtus the 4th. thus blasphemously turn Dominum into Dominam, beginning their Vespers and Office with it for her honor. Psal. 110. 1. Dixit Dominus DOMINAE MEAE, seed a dextris innocentiae meae, Allelujah. Dixit Dominus, cum reliquis de Sancta Maria, Laudate pueri Dominam super omnes gentes in conceptu gloriosam, Allelujah. And to evidence this her Sovereign Dominion, they produce these solid reasons for it. Primo, propter Dominium, de qua ipsa inquit, Eccles. 24. Gyrum coeli circumivi sola, & profundum abyssi penetravi, & in fluctibus maris ambulavi, & in omni terra • steti, & in omni populo & omni gente primatum tenui. Ipsa enim tanquam Domina coelum circumivit, et ubique dominium accepit: (Therefore not St. Peter, nor his pretended successors.) Vel dicitur, Gyrum coeli circumivi, quia omnes Sanctos gerit & circumivit, eosque ad intercedendum pro nobis solicit inducit. Et dicitur sola, quia ipsa orante omnes orant, et ipsa silente omnes silent. Unde Anselmus in lib. orationum, dicit; Te Domina tacente nullus orabit, nullus ad juvabit; te autem orante omnes juvabunt, omnes orabunt. Secundo, dominatur in inferno; unde subdit, & profundum abyssi penetravi. Non enim tantum dominatur Daemonibus minoribus, qui sunt in superficie terrae; nec tantum mediocribus, qui sunt in medio inferni; sed etiam maximis, qui sunt in profundo. Tertio, daminatur in Purgatorio; ideo subdit, & in fluctibus maris ambulavi. Poena enim purgatorii dicitur fluctus, quia est transitorius; & dicitur maris, quia est amara. In illius fluctibus ipsa ambulat, quia meritis suis miseros a poenis illius liberat. Quarto, dominatur mundo; ideo subdit, in omni terra • steti, & in omni populo & omni gente primatum tenui. In mundo quidem sunt tria genera hominum, quidam sunt mali, quidam boni, quidam vero tepidi. Ipsa quidem dominatur malis eos ad poenitentiam reducendo; dominatur bonis eos in gratia conservando; dominatur tepidis illos in gratia ferventer proficere faciendo.

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

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

IIly. From the Letters of R. and I. which they find in her name Maria, they attribute and appropriate to her de jure, the Titles and Sovereignty of Regina, & Imperatrix coeli, terrae et mundi. Primo, quia ipsa genuit coelestem Imperatorem, & ideo potest ab eo petere quicquid vult, Si ergo imperat filio ration maternalis Iurisdictionis, qui fuit subditus ei, Lu. 2. multo magis imperat omnibus creaturis filio suo subjectis. Est etiam Imperatrix, quia aeterni Imperatoris est sponsa. Quoniam vero Deus illi tradidit Imperium Orbis, et omnium continentium in eo; Dixit ei, quod habetur in 4. Aeneid. Imperium sine fine dedi, his ego nec met as rerum, nec tempora pono. And from thence they thus assert her Sovereign power and right of receiving all Appeals immediately to herself, from all oppressed persons, Devils, Tyrants, Powers whatsoever, yea from the very Justice of God and Christ himself, who hath constituted her the Lady Chancellor of Heaven, and given, assigned all his mercy to her alone, to manage, dispose of at her pleasure, reserving only his Justice to himself; which they thus relate and aver for an undoubted Article in their new Roman-Creed. Tantae autem authoritatis in coelesti Palatio est ista Imperatrix, quod omnibus aliis Sanctis intermediis omissis, ad ipsam licet ab omni gravamine appellare. Licet enim secundum jura civilia debitum medium servetur in appellationibus. (Imperatores, &c.) tamen in ipsa servatur stylus juris Canonici, quo omisso quolibet medio appellatur ad Summum PontificemQuilibet ergo potest ad eam appellare. Vnde de ipsa dicere possumus illud, quod scriptum est in C. ad Rom. 2. q. 6. ubi dicitur; Ad eam ab omnibus oppressis est appellandum et concurrendum quasi ad matrem, ut ejus uberibus nutriantur, authoritate defendantur, et a suis oppressoribus releventur, quia non potest, nec debet mater oblivisci filii sui. Confidenter igitur unusquisque appellet ad ipsam, sive gravetur a Diabolo, sive ab aliquo Tyranno, sive a corpore proprio, aut a divina justitia. Primo, licet appellare a Diabolo, sic fecit Theophilus quidam, qui ut scribitur in miraculis ejusdem Virginis, ab Episcopo. suo à Vice-Dominatu depositus, in tanta desperatione cecidit, quod Diaboli servum se fecit, & de sua servitute Chirographum manu propria conscripsit, & Diabolo tradidit. Postmodum ad eor suum rediens & penitens, ▪ad Imperatricem appellavit, & ipsa totum irritum fecit, & Diabolo ut Theophilo Chirographum redderet praecepit, & sic ipsum in statum pristinum restituit, & gratiam ac veniam sibi impetravit. Secundo, licet appellare ad ipsam, si quis gravatur à Tyranno, quod patet in h. Basilio, cui cum Julianus Apostate ad praelium contra Persas vadens minatus fuisset, quod in reditu suo Civitatem suam destrueret, Sanctus Basilius ad Imperatricem istam appellavit, quae Militem quendam nomine Mercurium jam defunctum suscitavit, qui super equum conscendens, atque ad Julianum pergens, ac lancea fortiter vibrans ipsum occidit. Ideo dicit Sanctus Philebertus in quodam Sermon, veniant ad beatam Mariam justi cum Basilio, effectum celerem percepturi; veniant & peccatores cum Theophilo desideratam gratiam adepturi. Tertio, licet ad ipsam appellare, si quis gravatur à corpore proprio, sicut patuit in Maria Egyptiaca, quae ut habetur in vita Sanctorum Patrum cum multo tempore carnali concupiscentiae deservisset, tandem ad Imperatricem istam confugiens & appellans, concupiscentiam vicit & castitatem servavit. Quarto, licet ad ipsam appellare, si quis a Dei justitia se gravari sentit, quod significatum fuit, Hest. 5. ubi dicitur, quod cum Rex Asierus Judaeis esset iratus, Regina Hester ad ipsum placandum accessit. Cui Rex ait, etiam si dimidiam partem regni mei petieris dabitur tibi. Ista ergo Imperatrix figuravit Imperatricem coelorum; cum qua Deus Regnum suum divisit. Cum enim Deus habeat justitiam et misericordiam; justitiam sibi in hoc mundo exercendam retinuit, et misericordiam matri concessit; et ideo si quis sentit se gravari a foro justitiae Dei, appellet ad forum misericordi • matris ejus. Which is seconded by Gabriel Biel, Michael Lochmair, St. Briget, and sundry other Romanists: Upon which account as God himself is styled in Scripture, the Father of mercies, and the God of all grace and consolation; so now they style, yea fly and pray to her as to the Mother of all Mercy and Consolation; witness these Titles they give her in all their public and private Devotions; Mater Misericordiae, Mater Gratiae, Origo spiritualium fontium et sluminum: Quod secundum omnes Doctors, Maria derivatur a Mari, quia sicut omnia flumina intrant mare & exeunt ab ipso, Ecclis. 1. ita omnes gratiae divinae irruant in beatam Virginem, caeteris per partes gratia praestatur: Mariae vero tota se infundit gratiae plenitudo, ab ipsa autem Virgin nobis gratiae communicantur. Ipsa est fons hortorum, Gen. 2. irrigans superficiem universae • terrae; nec ipsae herbae nec plantae virtutum possunt germinare, nec crescere, aut proficere, nisi sint ab ipsa aqua gratiae irrigatae. O dispensatrix misericordiae, et eleemosynaria gratiarum et divitiarum Dei; O thesauraria altissimi; O cibus et refectio humanae mentis; O auxiliatrix in omni calamitate; O vena misericordiae; O unica spes, &c. Noli me abjicere a misericordia tua▪ sed respicere me digneris tua dulcissima gratia, sicut te cum Johanne respexit filius tuus Dominus et Redemptor, &c. Which prayers and addresses to her, as the only mother, fountain of all Mercy, Pitty, and Grace, are grounded upon Bernardinus de Busti, St. Bernard's, St. Brigets, Anselm's, and sundry other Romanists assertions and interpretations, that per primam hujus nominīs literam M. significatur, quod ipsa est Mater Misericordiae; Misericordia enim ejus est omnibus Misericordiis aliorum Sanctorum omnium excellentior, generalior, communior, & major. Omnibus se diffudit, nec est qui se abscondat à calore ejus. Ejus misericordia prae caeteris omnibus est diuturnior; caeteris non exaudientibus Maria non deserit. Ejus misericordia est omnibus generalior, quia ubique generaliter invenitur, scilicet, in mundo, in judicio, et in coelo. Primo in mundo, quia misericordia ejus plena est omnis terra; Nec mirum, quia ipsa habet miserendi potentiam, sapientiam, et voluntatem promptam. Secundo subveniet in judicio: Ipsa enim beata virgo cum filio ad judicium veniet, & ibi erit in magno honor quantum ad se, & in magna utilitate quantum ad nos: domesticis suis dabit cibaria; illos etiam vest it duplici stola gloriae & beatitudinis, &c. animae & corporis. Tertio, ejus misericordia apparet in coelo, quia ejus claritas in beatis est causa gloriae, laetitiae, & honorificentiae. Mariae praesentia totus illuminatur orbis, adeo ut ipsa superna civitas clarius rutilet, virgineae lampadis illustrata fulgoribus. Misericordia Virginis omnibus est communis, et omnibus misericordiae sinum aperit; ipsaque est templum Dei, unde nemini claudit gremium p • etatis. Ejus misericordia est omnibus aliis major longitudine, latitudine, sublimitate, & profunditare. Quis benedictae misericordiae tuae longitudinem, latitudinem, et profunditatem investigare posset▪ Longitudo enim ejus usque ad diem novissimum subvenit universis eam invocantibus. Latitudo ejus replet orbem terrarum, quia ejus misericordia plena est omnis terra. Profunditas sedentibus in tenebris, & umbra mortis se communicavit & gratiam obtinuit; precibus suis obtinendo reis veniam, aegro tismedelam, pusillis cord robur, afflictis consolationem, periclitantibus adjutorium, & liberationem. Licet igitur diversis nominibus nuncupetur, tamen nullum est praeclarius nomen eique convenientius quem Mater Misericordiae. Nam si illam Imperatricem, Reginam, Dominam, Dominam Dominarum, Dea Dearum, appelles, important solum quandam excellentiam, & non benignitatem, nec videbitur esse Dea vel Domina peccatorum. Non etiam videtur esse appellanda Regina gloriae, quia gloria est tantum in coelo, & non in terra, nec in inferno, net in purgatorio, sed misericordia in quolibet horum est, ergo maximum Regnum est misericordiae, et consequenter Maria debet appellari Regina et Mater misericordiae. Regnum misericordiae est super omnia Regna, & propterea proprie convenit Matri Dei, quae omnium Regnorum Dei est Regina. Praeterea ipsa super patrimonium & proprietatem Filii sui est Regina: Sed hoc patrimonium est misericordiae, quia Dei proprium est misereri semper & parcere, Ergo beata virgo proprie Misericordiae est Regina et Mater. Ideo illi cannot Ecclesia; Salve Regina misericordiae. Et iterum, Maria mater Gratiae, mater Misericordiae.

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

13ly. They further add from the letter A, Ipsa est Arca Thesaurorum Dei, quae figurata est in Arca Tabernaculi; in qua Divinos the sauros suos omnipotence Deus collocavit, maxim serenissimae misericordiae et charitatis: Yea, Ipsa est fenestra coeli, per quam Deus oculis suae misericordiae nos respicit. Unde canitur in Officio ejusdem Virginis, Intrent ut astra flebiles, coeli fenestra facta es: Dicere autem potest Virgo benedicta, quae est ostiariaria (yea ostium) paradysi, juxta illud Joan. 10. Ego sum ostium; per me si quis introierit, salvus erit; (blasphemously transferring this Text from Christ to her) Ideo O peccatores a patria coelesti exules intrate per portam istam: Ite, O infirmi ad medicum: accedite O orphani ad parentem: pergite O coeci ad lumen: properate O afflicti ad consolationem: ambulate O virgins post speculum pudicitiae: festinate matres ad matrem Dei; currite O viduae ad nutricem veri sponsi: Proficiscimini O paupers ad thesauratricem bonorum coelestium: Egredimini O incarcerati per januam perfectae libertatis. Nosque omnes in hac miseriarium valle laborantes, rogemus eam cum beato Augustino in sermon hodierno, (fathered on him by Popish Impostors) Sancta Maria succurre miseris, juva pusillamines, refove flebiles, ora pro populo, interveni pro Clero, intercede pro devoto foemineo sexu: sciant omnes tuum juvamen, quicunque celebrant tuam sanctam Nativitatem. Assiste parata votis poscentium, et repende omnibus optatum effectum. Ipsa enim Maria est virga aurea. Hest. 5. Cum enim Rex Assuerius esset iratus, extensio illius virgae ipsum placavit, & Regina Hester in palatium introduxit, & omnia impetravit. Ipsa quippe virgo beata Deum placat, quia est nostra Advocata. Cum enim Deus percutit cor peccatoris virga aurea, id est, devotione Virginis, statim placatur, et illi aeternam poenam remittit. Et ideo possumus dicere Deo illud, Prov. 23. Si percusleris eum virga, non morietur. Sic & Christus cum nos percutit virga, id est, devotione virginali, nos facit liberos a servitute Diaboli. Haec quoque beata virgo figurata per virgam auream, in palatium coeleste nos introducit, quia est janua paradisi. Unde cannot Ecclesia in Officio beatae Virginis, Tu regis alti janua & porta lucis fulgida. Omnia etiam nobis impetrat ista virga aurea, quia est mater Dei veneranda; Dicit enim ei filius ejus illud 3 Reg. 2. Pete mater mea, neque enim fas est ut avertam faciem meam à te. Beatus qui audit me, & vigilat ad sores meas quo • die; qui me invenerit, inveniet vitam, & hauriet salutem à Domino, Prov. 8.

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

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

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

17ly. St. Bernardinus Senensis thus positively resolves, De Monarchia autem Vniversi nunquam Chris • us testatus est (by way of Legacy, or grant, no not to St. Peter ) eo quod sine Matris praejudicio nequaquam fieri poterit: Insuper, noverat, quod potest Mater filii irritare testamentum, si in sui praejudicium sit confectum. Ex his omnibus apertissime claret, quod Mater Jesu Maria haereditario jure omnium qui sunt infra Deum habet Regale Dominium et inclytum obtinet Principatum. Therefore it is most certain by this Saints verdict, he never assigned his Universal Monarchy, & all Power in heaven & earth, to St. Peter or his successors at his ascension, or since; whence Petrus Damianus (the first instituter of the Office of our Lady) thus assures the Virgin, and her Disciples, Data est Tibi omnis potestas in coelo et in terra; as well as Bernardinus de Busti, and others in the forecited places. In respect of which her Universal Sovereignty, their canonized Cardinal St. Bonaventura thus concludes the last Psalm in his Ladies Psalter, by metamorphosing Dominum into Dominam; Laudate Dominam in Sanctis ejus, Laudate eam in virtutibus & miraculis ejus; Omnis spiritus laudet Dominam nostram.

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

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

Hence Bernardinus Senensis useth these extravagant pas •• ges concerning her Redeeming, saving Adam and all Mankind, and the Saints in the Old as well as New Testament from Damnation, and all their temporal and spiritual Enemies; Licet Adam & Eva