Vindication of Ecclesiastical Volume 3
Besides, their Seraphic Doctors comparing Mary with Eve▪ infer from Gen. 3. dicitur, Et vocavit nomen ejus Eva, eo quod esset mater omnium viventium. Si ergo illa appellata est Eva quae erat mater omnium viventium vita naturae; multo fortius illa beatissima virgo quae est mater omnium viventium vita gratiae. Eva damnat, Maria salvat, unde ipsa nomen • Eve mutavit. Illa enim omnes homines generat in mundum, ista in coelum: Illa mater carnalis, ista spiritualis. Illa mater miseriae, ista misericordiae; Illa principium mortalitatis, ista principium regenerationis; Illa gratiam perdidit, ista gratiam invenit; Illa transivit, & nos transire fecit in culpam, ista nos surgere fecit de culpa in gratiam; Illa de latere viri dormientis facta, ista de cord Domini vigilantis. Illa viro suo occasio fuit perditionis▪ haec viro suo ADJUTORIUM REDEMPTIONIS. Illa desponsatur origo corruptarum, haec desponsatur mansura virgo virginum. Illa prima virginitatem perdidit; ista prima virginitatem Deo conservavit; illa à Diabolo decepta, ista ab Angelo edocta; Illam Diabolus vicit per superbiam, ista Diabolum vicit per humilitatem: Et sic patet, qualiter mutavit nomen Evae. Ideo ipsam virginem exorat Ecclesia Dei. Sumens illud ave Gabrielis ore, funda nos in pace mutans nomen Evae. To which he subjoins, Maria dicitur Stella, quia vivificat. Siquidem mors regnabat ab Adam, Rom. 5. Veniente autem hac Stella, omnia mortua sunt vitae restituta: Quippe ipsa est lignum vitae, &c. Hence Jacobus de Valentia, Episcopus Christopolitanus, thus antichristianly writes, Peccando post baptismum videntur contemnere & despicere passionem Christi, & sic nullus peccator meretur quod Christus amplius intercedat pro ipso apud patrem, sine cujus intercessione nemo potest liberari a poena aeterna nec temporali; nec culpa quam ipse voluntary perpetravit: et ideo fuit necesse, ut Christus constitueret matrem suam praeelectam Mediatricem inter nos et ipsum. Et sic in hac peregrinatione non relinquitur nobis aliud refugium in nostris tribulationibus et adversitatibus, nisi recurrere ad Virginem Mariam Mediatricem, ut velit placare iram Filii. Hence Antoninus Archbishop of Florence records, that St. Dominick being at Rome in the Papacy of Honorius the 3d. nocte quadam orationi incumbens, vigilanter, vidit ad Patris dexteram exurgere Filium in ira sua, ut interficeret omnes peccatores terrae, et disperderet omnes operantes iniquitatem, &c. Cujus irae dum nemo potest resistor, occurrit propicia virgo Mater, et rogavit ut parceret eis quos redimerat, et justititiam misericordia temperaret. Ad quam Flius; Nonne vides (inquit) quantae mihi irrogantur injuriae? Iustitia mea tanta mala non sustinet impunita: whereupon his Mother promising her Son to send her two faithful Servants, St. Dominick, and St. Francis, as the only means to reduce these sinners to him; Filius dixit, Ecce placatus suscepi faciem tuam, and by this her Mediation appeased Christ's wrath against them; who thereupon committed these two Freers and their Orders to his Mothers special service and protection, to reconcile these sinners to him, by the aid of her intercession and advocation on their behalf; Upon this ground-work, their Hercules Lipomanus cries out in his marginal agony; Ecce quam potentissima est Sancta Dei genetrix, et quomodo nullus salvus fieri possit, nisi per eam! Hence their St. Anselm, Bernardinus Senensis, and others, in their Extasies and Extravagant Devotions, thus magnify her as the Ladder and gate of Heaven, the recoverer, restorer, reconciler, redeemer of the lost World, &c. Quid nos tantilli, quid nos action pusilli, quid in laudibus ejus referamus, cum etiamsi omnium nostrorum membra verterentur in linguas, eam laudare non sufficerent. Altior enim est coelo de qua loquimur virgo, abysso profundior, cujus la • des dicere conamur; si coelum inquam te vocem, altior es; si vero matrem Gentium, praecedis, si formam Dei te appellem, digna existis: si Dominam Angelorum, per omnia esse probaris. Quid igitur digne de te dicam? Maria est flos et janua Paradysi, Gloria generis humani, thronus et Camera Regis aeterni, Charitas Dei, lucerna mundi, scala coeli, Regina Angelorum, terror Daemonum, refugium peccatorum, Imago et speculum puritatis, exemplum et regula honestatis, fons et taberna Gratiarum, mons et scala virtutum, arca Coelestium Thesaurorum, consolatio pauperum, refrenatio divitum▪ recreatio humilium, confusio superborum, solatium electorum, conductrix peregrinorum, portus naufragantium, murus obsessorum, requies tribulatorum, mater orphanorum, tutela viduarum, scutum pugnatorum, dulcedo contemplativorum, magistra praedicatorum, fortitudo laborantium, Advocata poenitentium, medicina aegrotantium, forma justorum, spes et laus credentium, et titulus Catholicorum. Gloriosa Virgo, & Mater misericordiae, Regina et fons torius dulcedinis et pietatis, quid dicemus? quo organo vocis exprimemus, quantum tibi debemus? Quicquid protulerimus minus est, et quasi nihil ad ea quae tibi exequio debemus. Tu ante omnem creaturam in mente Dei praeordinata fuisti, ut omnium foeminarum castissima Deum ipsum hominem verum ex tua carne procreares, ut prae omnibus post filium Regina coelorum effecta Gloriosa regnares; ut perdito mundo recuperares aditum, et vitae perennis emolumentum properares. Tu Genus humanum aeternitatis Gloria nudatum per tuum virgineum partum in pristinum statum deduxisti: tu principem mortis everti •• i: per te ad aeternam Gloriam quicunque perventuri sumus pervenimus, et per te est si quid boni sumus, sive possumus, sive habemus. Tu post Deum summa ac singularis consolatio nostra, tu ad regna coelorum Dur et Subventio nostra. Tu quaesumus esto in ipso • eatitudinis regno susceptrix, ac perpetua exaltatio nostra, quae Christo Jesus dulcissimo filio tuo gioriosa con • egnas, Regina coeli, Domina mundi, per iufinita seculorum secula, Amen. Upon this account Antidotarium Anim • , p. 101. prescribes this prayer to her, as a special Antidote to save and preserve the souls of Roman Catholics: O Mary, the learnedest Advocate of the guilty, the only Hope of the desperate; the SAVIOR of sinners, I beseech thee at the last day, enlighten me with the beams of thy most bright face: Then there is no other Hope but thee; SAVE ME O SAVIORESSE, REDEEM ME O REDEEMER; my sins load me, the flesh defileth me, the Devil lieth in wait for me. Besides, in her public Offices, Hours, they thus publicly salute, invoke her; Ave Maria, abyssalis Fons omnis Gratiae, et Misericordiae. Ave Maria, SALUS, et consolatrix Peccatorum, et Vivorum et mortuorum promptissima, Mater Orphanorum, Consolatio desolatorum, via errantium; SALUS & SPES in te sperantium, Fons SALUTIS, Fons Consolationis et indulgentiae; ostende michi faciem tuam, et vitam aeternam michi tribuas. Ad te hodie o unica spes miserorum confugio, plenus siducia. Tibi meipsum et omnes necessitates meas devote recommendo. Te hodie matrem et matronam prae omnibus eligo ac praeopto. Noli ergo piissima mater abjicere me miserum peccatorem propter peccata mea nimia, et nolime abjicere a misericordia tua propter eum, qui amore mei nudus et dilaceratus pependit in cruce ante te; sed respicere me digneris tua dulcissima gratia, et materna pietate in hora mortis meae suscipe animam meam, et offer illam dulcissimo filio tuo Jesus. O beata Maria mater Dei, Peccatorum Interventrix, concilia me antequam infernus me devorat. Exaudi me, SALVA ME. Defende me a poenis inferni. Stella coeli extirpavit quae lactavit Dominum, Mortis pestem quam plantavit primus parens hominum. Yea their canonized St. Bernard, and Bernardinus de Busti, extol her as Parentum Reparatricem, et posterorum vivificatricem. Superadding, Propterea cur Eva ad Mariam, cur mater ad filiam, filia pro matre respondeat, ipsa matris opprobrium auferat, ipsa patri pro matre satisfaciat, quia ecce si vir cecidit per foeminam, jam non erigitur nisi per faeminam. And in his Officium Conceptionis beatae Mariae, authorized by the Bull of Pope Sixtus the 4. to be publicly used in all Churches, especially▪ on the feast of her Conception without original sin (as they hold) he begins her Devotissimum officium, with this Hymn, Gaude Mater Salvatoris, Porta coelt tu vocaris, MUNDI SALUS saevientis, caput cedens Holofernis. Mare ficco call transis, currus mergens Pharaonis; Inque Zion dominaris, pulsans inde Jebuseos, &c. Asueri Regis sceptrum caput tangens virgo tuum, mori fecit laqueatum Aman sanctis inimicum: Babylonis Rex in praedam non abduxit te captivam; Philisthei nec Goliae es transfixa pugione. Sicut suum sol • nitorem, nunquam perdit nec decorem; Primi patris sic tu labem nullam sentis nec faetorem. Tu sol occasum nesciens, &c. delicti nubes profugans. Nullus in te confidentes unquam vidit infoelices; Vere tibi nam devotus est necesse sit beatus. Ad te ergo nos clamantes in hac valle lachrymantes: Ad nuptias aeternales fac venire triumphales. A men. Besides most Pontificians frequently apply that text of Gen. 3. 15. to Mary, translating Ipsum into Ipsa, as if meant most properly of Mary herself, not of Christ her seed; asserting her to be the principal Savior, Redeemer of lost Mankind by breaking this Serpents head; adding, Et si adhuc dubites an de Maria dixerit, audi quod sequitur, Ipsa conteret caput tuum. Cui haec sancta victoria, nisi Mariae? Ipsa proculdubio caput contrivit venenatum, quae omnimodam maliciam, suggestionem, tam de carnis iliecebra quam de mentis superbia dedurit ad nihilum. Hence they te •• h & enjoin all Roman Catholics, thus to salute, invocate Mary, as in sundry other Offices, Houres, Psalters, Crowns, Rosaries, dedicated to her name and worship, so likewise in the very beginning of their Horae beatissimae Virginis, secundum usum Romanum, used in Rome and elsewhere; Salve Regina Mater Misericordiae, VITA. dulcedo et spes nostra, Salve; Ad te clamamus exules silii Evae, ad te suspiramus gementes et flentes in hac lachrymarum valle: Eja ergo Advocata nostra, ill • s tuos misericordiae oculos ad nos converte; et Iesum benedictum fructum ventris tui post hoc exilium nobis ostende: O clemens, O pia, O dulcis Maria, Dignare me. Bern. de Busti in the close of his Mariale, (dedicated to Pope Alexander the 6. and highly applauded by him) bestows this New Crown of Blasphemy, rather then Glory, upon this their new Redeemer Queen Mary, which quilibet devotus ad gloriam ipsius debet dicere, O cibus et refectio humanae mentis, O vita nostra, O auxiliatrix in omni calamitate, O mater pietatis, O vena nostrae salutis, O principium nostri amoris, O Redemptrix universi, O mutatrix cursus naturalis, O Recuperatrix perditi orbis. O Renovatrix humanae naturae, O Mediatrix Dei et hominum, O spes solida nostrae mercedis, O ductrix omnis fidelis errantis, O fundamentum nostrae fidei, O mare in quod effluunt omnia flumina divinorum charismatum, O sagitta contra serpentem antiquum, O portus defiderabilis, O schola omnium virtutum, O pons periculosi hujus mundani fluminis, O ardor superni amoris, O scala per quam in coelum ascenditur. O vas et templum Spiritus sancti, O speculum in quo resplendet omne bonum, O norma justititiae, O castitatis magistra, O innocentiae forma, O ante nostrum judicem Advocata fidelissima, O gloria Angelorum, O decor omnium coelorum, O dispensatrix donorum Dei, O mater aeterni verbi Dei, O portinaria paradisi, O aqua melliflua quae das bibere omni sitienti, O exemplar humilitatis, O Secretaria aeterni consilii, O tabernaculum sanctum, O refugium nostrae miseriae, O Vivisicatrix ab aeterna morte, O thesauraria altissimi, O puella super omnes praeelecta, O vox Prophetarum, O desiderium Patriarcharum, O flamma inter Seraphin, O lumen ad Cherubin, O throna inter thronos, D Domina inter Dominationes, O Maxima Princeps inter principatus, O columna omnis potestatis, O virtutum suprema virtus, O Archangela inter Archangelos, O omnium Angelorum ornamentum, O hortus deliciarum, O corona justorum, O triumphus coeli empyrei, O filia Patris aeterni, O genetrix divinae majestatis, O sponsa Paracieti, O Regina et Imperatrix Orbis universi, defend nos a malignis spiritibus, & fat ut in die judicii audiamus unigenitum filium tuum nobis dicentem, Venite benedicti patris mei, possidete regnum quod vobis paratum est ab origin mundi. In quo regno perenniter te laudare et glorificare valeamus (in the first place) cum filio dilectissimo tuo, per omnia fecula seculorum. Amen. Hence their Seraphical Bonaventura, Bishop of Alba, a Cardinal Priest and canonized Saint of Rome, in his blasphemous Psalter printed at Argentine 1495. Part. 2. f. 84, &c. soars as high or somewhat higher then his fellows, using these ecstasies of Devotion towards his Saviouresse the Lady Mary, Ecce Domina SALVATRIX MEA, fiducialiter agam in te & non timebo; quia fortitudo mea es, et facta es mihi IN SALUTEM. Exulta TOTUM HVMANVM GENUS, QUIA TALEM DEDIT TIBI MEDIA TRICEM Dominus Deus tuus: Confitebor tibi Domina , quia abscondisti haec à sapientibus, (the wisest sort of Christians the Protestants) & revelasti ea parvulis, (the childish Romanists and Pontificians) who thus bespeak and pray unto her in their devotions penned by him; O benedicta, in manibus tuis reposita est nostra salus. Quemadmodum enim infans sine nutrice non potest vivere, ita nec sine Domina nostra posses habere SALUTEM. Yea he concludes with this new anti- Athanasius Marian Catholic Creed; Quicunq, vult SALVUS ESSE, ANTEOMNIA OPVS EST, VT TENEAT DE MARIA ( hanc ) FIRMAM FIDEM: Quam nisi quisq, integram et inviolatam servaverit, absque dubio in aetermim peribit: And thus upbraids all those who will not undoubtedly believe her to be their Savioresse; Generatio prava ac perversa, agnosce Dominam nostram SALVATRICEM TVAM, Nunquid ipsa est Mater tua quae possedit te, et in fide generavit te? Moreover, he not only thus invokes her, O Mediatrix nostra, O Mediatrix inter Deum et hominem; O Advocata miserorum, oculi servorum tuorum ad te diriguntur, &c. but thus wittingly alters, perverts the words of several Psalms, Texts from Dominum into Dominam, or eam, &c. as for other purposes; so for this of her Salvation and Reconciliation of them. Psal. 2. Venite ad eam, qui laboratis et tribulati estis, et dabit refrigerium animabus vestris. Psal. 3. Deduc me ad portum Salutis, & spiritum meum red factori meo. Ps. 6. Domina ne in furore Dei sinas corripi me, neque in ira ejus judicari, &c. De portu inferi et de ventre abyssi libera nos. Aperiantur nobis januae sempiternae, et enarremus in aeternum mirabilia tua. Quia non mortui, nec qui in inferno sunt, laudabunt te Domina, sed qui tua gratia vitam aeternam obtinebunt. Ps. 12. Salvum me fac mater pulchrae dilectionis, &c. Gyrum terrae sola circuis ut subvenias invocantibus te, &c. Psal. 47. Omnes gentes plaudite manibus, &c. quoniam Ipsa est porta vitae, janua SALUTIS, et vitae nostrae RECONCILIATRIX; spes poenitentium, solamen lugentium, pax beata cordium, atque SALUS. Miserere mei Domina, miserere mei, quia tu es lux er spes omnium confidentium in te. Psal. 51. Miserere mei Domina, quae mater misericordiae diceris; et secundum viscera misericordiarum tuarum munda me ab omnibus iniquitatibus meis, &c. Psal. 54. Domina in nomine tuo SALVUM me fac, et ab injustitiis meis libera me. Ps. 71. Domina, in te speravi, non confundar in aeternum, in tua misericordia libera me, &c. Ps. 105. Confitemini Dominae nostrae, et invocate nomen ejus, &c. Salus sempiterna in manu tua, Domina, &c. Ps. 136. Non invenietur Propitiatio sine illa. If these blasphemies be not sufficient, Bernardinus de Busti, and others out of St. Bernard will further assure us. Beata Virgo Maria dicitur scala coeli, quam vidit Jacob Patriarcha, Gen. 28. Scala dicitur, quia per ipsam Angeli ad nostram protectionē descendunt, & gratiae divinae per eam nobis donantur, cui profecto scalae Dominus innixus est, quia nihil Nos Deus habere voluit quod per Mariae manus non transiret, et nihil ex operibus nostris sibi esse gratum, nisi per manus matris offeratur. Ideo modicum illud quod Deo offerre desideras, gratissimis Mariae manibus cura tradere, si repulsam non vis habere. Hoc etiam patet exemplo quod legitur in Chronic is nostris, (a most observible one in good earnest, worthy special notice, evidencing that there is no so safe or speedy ascension for Christians into Heaven by the red Ladder of Christ our Savior's blood, as by this white ladder of Heaven the Virgin Mary, by Christ's own revelation to St. Francis, thus recorded by Bernardus de Busti, and others.) Quod quadam die Sanctus Franciscus vidit duas scalas, unam rubeam, cui Christus innixus erat, et aliam albam, in qua virgo erat. Et cum ad monita beati Francisci fratres scalam rubeam ascendere conarentur, dum ire inciperent, retro multi cadebant, et ascendere non poterant. De qua re Sanctus Franciscus flendo dolebat: cui Christus dixit, (if you dare credit his Legend) Fac ut fratres tui ad Matrem meam currant, et ad scalam albam, atque per eam ascendant. Tunc beatus Franciscus exclamare coepit, dicens. Currite fratres ad scalam albam, et ascendite per eam. Quod facientes fratres a beata Virgin laeta facie suscipiebantur, et in coelum cum facilitate ascendebant. Whence most other Roman Votaries run principally to this Ladder, as the only easy, safe, speediest Ladder to obtain Salvation, and ascension into Heaven. But enough of these their blasphemies, rather then devotions, where of there are hundreds more in Bernardinus his Mariale.
2ly. Whereas the sacred Scriptures, Saints, and Church therein, made God himself, Jesus Christ his Son, and the Holy Ghost their only aid, help, hope, comforter, deliverer, refuge, Savior in times of all their Temporal or Spiritual troubles, dangers; praying only to God or Christ alone for deliverance, help, comfort, salvation out of them, ascribing all their deliverances and salvation only unto God, Deur. 33. 7, 26, 29. 1 Chron. 12. 18. 2 Chron. 20. 4, &c. Psal. 10. 14. Psal. 18. 2, 3. Psal. 20. 2. Psal. 28. 7. Psal. 30. 10. Psal. 33. 18, 19, 20. Psal. 35. 2, &c. Psal. 39. 7. Psal. 40. 17. Psal. 42. 5. Psal 43. 5, 11. Psal. 44. 26. Psal. 46. 1, 11. Psal. 63. 7. Psal. 71. 5, 12, 14. Psal. 78. 7. Psal. 89. 17. Psal. 108. 12. Psal. 115. 9. 10, 11. Psal. 116. 6. Psal. 118. 13. Psal. 121. 1, 2. Psal. 124. 8. Psal. 106. 11. Psal. 68. 19, 20. Psal. 96. 2. Psal. 98. 2, 3. Psal. 144. 10. Psal. 146. 3, 5, 6. Psal. 147. 11. Jer. 18. 4. c. 17. 7, 13. Lam. 3. 24. Joel 3. 16. Hos. 13. 9. Isa. 14. 14. c. 50. 7, 9. Mat. 15. 25. c. 8. 25. c. 14. 30. Luke 2. 25. Col. 1. 5, 27. 1 Thes. 1. 3. 1 Tim. 1. 1, 15. Tit. 1. 3, 4. c. 2. 13. 1 Pet. 1. 3, 21. Hebr. 13. 6. 1 John 4. 14. 1 Sam. 7. 8. 1 Chron. 16. 35. Psal. 80. 2. Psal. 106. 47. Isa. 25. 9. c. 33. 22. c. 35. 4. c. 37. 10, 35. c. 43. 3. 11. c. 45. 15, 21. c. 49. 16. c. 52. 10. c. 60. 16. c. 63. 1. Psal. 80. 3, 7, 9. 1 Chron. 16. 35. Jonah 2. 9. Jer. 3. 23. c. 15. 10. c. 30. 10. c. 31. 7. c. 46. 17. Hos. 1. 7. c. 13. 4, 10. Zeph. 3. 17, 19. Zach. 8. 7, 13. c. 9. 16. c. 12. 7. Mat. 1. 21. c. 18. 11. John 4. 42. c. 12. 47. c. 14. 15, 16. c. 15. 26. 1 Tim. 2. 15, 16, 17, 18. Hebr. 5. 7. c. 7. 14. Acts 5. 31. c. 13. 23. Ephes. 5. 23. Phil. 3. 20. 1 Pet. 1. 1, 11. Jude 25. Rom. 15. 5. 2 Cor. 1. 3. 2 Thes. 2. 16, 17. Isa. 51. 3. c. 61. 2. Psal. 71. 21. Psal. 119. 81. Zach. 1. 16, 17. 2 Tim. 1. 9. Psal. 3. 8. Acts 4. 11. which sacred Texts (with sundry more) I desire all Pontificians and Marians seriously to peruse. The Popes, Doctors, and Church of Rome, in direct opposition to all these Scriptures, from A. the second Letter in the name of Maria, proclaim her to be, and pray to her as their only ayder, or chiefhelp, hope, deliverer, comforter, yea Savior, in all their corporal or spiritual dangers, troubles; attributing their deliverance and salvation unto her alone, not God or Jesus Christ: witness not only the premised passages, but these other Assertions, Invocations, Prayers in their authorized Writers, Offices, Psalters, public and private Devotions. Secunda litera nominis beatae Virginis est A. (writes Bernardinus de Busti ) per quam significatur, quod ipsa est Auxiliatrix nostra. Ideo Augustinus in quadam Sermon inquit; Domina nostra, Auxiliatrix nostra, tuo filio nos reconcilia, tuo nato nos recommenda, tuo filio nos representa, fac benedicta per gratiam quam invenisti, per praerogativam quam meruisti, per misericordiam quam peperisti, ut sicut te mediante filius tuus dignatus est particeps fieri infirmitatis & miseriae nostrae; sic quoque te intercedente participes nos faciat gloriae & beatitudinis. Haec illa beata igitur Virgo fuit Adjutrix sive Auxiliatrix nostrae Redemptionis, et Auxiliatrix nostrae Justificationis. Primo▪ enim fuit Auxiliatrix nostrae Redemptionis, quantum adquatuor genera causarum. Primo, quantum ad causam efficientem, quia illum genuit qui nostram salutem operatus fuit. Secundo, quantum ad causam materialem, quia de suis visceribus nostrae redemptionis materiam ministravit. Tertio, quantum ad causam formalem. Quarto, quantum ad causam finalem, quia nobis ad beatitudinem consequendam nobis à Deo data fuit: Unde dicitur, Apoc. 12. quod in capite ejus est corona 12. stellarum, quia omnes Sancti per ipsam sunt coronati. Secundo, ipsa est Auxiliatrix nostrae Justificationis, quia efficaciter adjuvat, in omni statu, in vita, in morte, et post mortem, tam bonos quam malos. In vita, bonos scilicet, in gratia conservando; malos vero ad misericordiam Dei per poenitentiam reducendo. In morte, ab omnibus insidiis Diaboli protegendo. Post mortem, animas in suas manus suscipendo, et ease ad coelum deducendo: Unde cannot Ecclesiae, Maria Mater gratiae, Mater misericordiae, Tu nos ab host protege, & in hora mortis suscipe. Tertio videndum est propter quod adjuvat; circa quod notandum est, quod plura sunt, propter quae nos adjuvare tenetur. Et primo, propter abundantiae suae cumulum. Secundo, propter debitum. Tertio, propter commissum officium; she being appointed auxilium ordinarium, quo militante cessat extraordinarium, scilicet aliorum Sanctorum. Et ideo omnes debent in necessitatibus suis ad eam recurrere tanquam ad matrem, cui commisit Deus officium maternum; unde illi dicere debemus illud, quod cannot Ecclesia, dicens, Monstra te esse matrem. Nemo ergo se reputet pauperem, nec in miseria permaneat, cum sit amicus tam divitis potentis, sed confidenter ad postulandum ipsius adjutorium pergat. Deus enim de ea confidens, omnes gratias faciendas ei commisit. Item omnibus succurrit; Nam adjuvat tribulatos, dans eis patientiam. Adjuvat etiam tentatos, dans eis victoriam. Adjuvat quoque in Dei amore famelicos, dando eis refectionem internam. Quarto, nos adjuvat propter suum animum viscerosum. Quinto, propter divinae liberalitatis impensum illi beneficium: Ideo de sua plenitudine nobis debet effundere, & nobis filiis suis tanquam bona mater coeleste regnum imperare. Possumus etiam aliam rationem assignare, quia ipsa tam gratiam Dei, quàm humanum genus, amissam invenit. Et ideo non debet gratiam quam invenit occultam tenere, sed nobis propalare & reddere, alias reputabitur fur. Hence they thus fly, pray to, salute, invocate Mary in their public and private Devotions, as their only constant aid, help, guide, sanctuary, harbor, protector, deliverer in the troublesome Sea of this world. O mater Orphanorum, consolatio desolatorum, via errantium, salus et spes in te sperantium, fons misericordiae, fons salutis et gratiae, salus et consolatrix vivorum et mortuorum, vena et a • yssalis fons omnis misericordiae. Obsecro te Sancta Maria pietatis plenissima, venias & festines in auxilium & consilium meum, in omnibus orationibus & requisitis meis; & in omnibus angustiis & necessitatibus meis; & in omnibus rebus in quibus ego sum facturus, locuturus, aut cogitaturus; omnibus diebus ac noctibus, horis atque momentis vitae meae; et in novissimis diebus o • tend mihi faciem tuam. Mecum sis in omnibus tentationibus, tribulationibus, necessitatibus, angustiis, et infirmitatibus meis, et maxim in hora exitus mei ne desis mihi clementissima Virgo Maria, Amen. Ave mundi spes Maria, ave mitis, ave pia, Angelorum Imperatrix, peccatorum consolatrix, consolare me lugentem, consolare peccatorem, et ne tuum des honorem alieno aut crudeli, precor te Regina coeli. Me habeto exeusatum apud Christum tuum natum, cujus iram expavesco et furorem pertimesco. O Maria Virgo noli esse mihi aliena, gratia coelesti plena. Audi nos, nam te filius nihil negans honorat. To which they accumulate from M. the first Letter in her name; Maria in scriptura appellatus manus Dei; de qua exponi potest illud, Deut. 33. Omnes Sancti in manu ejus sunt. Et illud Job 12. In cujus manu est omnis anima viventis. Per istam manum Deus nobis tribuit bona paradisi; per ipsam etiam electo suo succurrit; Psal. 88. Manus mea auxiliabitur ei. Et Psal. 24. In manu ejus omnes fines terrae. Haec est illa manus de qua dicitur, Psal. 144. Aperis tu, manum tuam & imples omne animal benedictione, &c. juxta illud, Psal. 138. Spero autem quod ad regnum coeleste me perducet, &c. Haec est illa manus de qua exponi potest illud, Sap. 3. Justorum animae in manu Dei sunt. Illa est illa manus Dei fortissima quae Daemones prostravit, propter▪ quod omnes Angeli eam benedixerunt. Sap. 10. Haec est manus Dei, quae protegit unumquodque devotum, cui inquit Dominus, Isa. 51. Sub umbra manus meae protexi te. De qua etiam scriptum est, Non est abbreviata manus Domini, scilicet, ad subveniendum nobis, &c. Sicut in manu sunt quinque distinctiones digitorum, sic in ipsa sunt quinque effectus gratiarum. Beata Maria est nobis tanquam pollex, à pollendo, eo quod prae caeteris pollet virtute et potestate: Est tanquam index, quia sapienter viam quae ducit ad patriam supernam nobis ostendit: Est tanquam digitus medius, quia tanquam Mediatrix nos Deo reconciliat: Est etiam tanquam digitus medicinalis, quoniam vulnera peccatorum nostrorum sanat: Est etiam tanquam digitus auricularis, quia aurem nostri cordis aperit, ut verba Dei audiamus: Diceus illud, Eccles. 44. qui audit me non confundetur. Which he thus seconds: Manus quoque sponsae suae replevit Deus gratia in tantum, quod dedit ei potestatem extendendi manus suas super quoscunque peccatores ad se recurrentes, et eorum animas. Unde de illa dicere possumus illud, Job 12. In manu ejus est anima omnis viventis; Et ideo ipsa quae est gratiosissima extendit manum suam in retribuendo, scil. suis servitoribus. Psal. 54. Item adjuvat manu sua benedicta suos devotos. Unde ipsa dicit illud, Psal. 88. Manus mea auxiliabitur ei, & brachium meum confortabit eum, scil. qui ad meum confugiet patrocinium. Dedit quoque sponsus coelestis benedictae Virgini, virtutem extendendi manum suam super mare, id est, supra amaricatos et eos consolandi; juxta illud, Psal. 88. Ponam in mari manum ejus, &c. Et ideo, O gratiosissima Virgo unusquisque tribulatus debet ad te recurrere et dicere cum Propheta, Psal. 118. Fiat manus tua, ut salvet me. Et Psal. 140. 3. Emitte manum tuam de alto, eripe me, ut non infigar. Et protinus liberatus dicere poterit cum eodem Propheta, Psal. 137. Posuisti super me manum tuam, & salvum me fecit dextra tua. O manus beatissima sanctissimae Virginis, quibus spero deduci ad locum aeternae foelicitatis. Vnde de ejus benignitate confisus, dicam cum Propheta, Psal. 138. Illuc manus tua deducet me & tenebit me dextra tua. Et iterum confidenter dicam, Cara speranza mi a tu sey purquella per cui spero anchora esser electo; Eandare all celo alume de tua stella. O manus benedictae sponsae coelestis, de qua dici potest illud, quod inquit David de manu Dei, Psal. 144. A peris tu manum tuam & imples omne animal benedictione. O igitur peccator bonum novum, O peccatrix optimum novum, non diffidas, non disperes, etiamsi commisisti omnia peccata enormia, sed confidenter et secure ad istam gloriosissimam Dominam recurras: invenies enim eam in manibus plenam curialitate, pietate, misericordia, gratiositate, et largitate; plus enim desiderat ipsa facere tibi bonum, et largiri aliquam gratiam quam tu accipere concupiscas. Unde illi inquit Bern. Ave gratia plena. In ventre, gratia Divinitatis; In ore, gratia Affabilitatis; In cord, gratia Charitatis; In manibus, gratia Misericordiae, et largitatis. Yea they attribute not only Divine Omnipotency, but Deity itself to her, to protect, rescue all her Servants who implore her aid. Hence Horatius Turselinus the Jesuit, writes; Matrem quippe suam praepotens ill Deus Divinae Majestatis potestatisque Sociam (Mariam) quatenus licuit, adscivit. Huic olim coelestium mortaliumque principatum detulit: ad hujus arbitrium (quoad hominum tutela postulat) terras, maria, coelum, naturamque moderatur. Hac annuente, et per hanc divinos thesauros mortalibus, et coelestia dona largitur; Vt omnes intelligant, quicquid ab aeterno illo augustoque bonorum fonte in terras profluat, fluere per MARIAM. Whom Arnoldus Carnotensis thus seconds; Constituta quippe est super omnem creaturam, &c. et Filii gloriam cum Matre non tam communem judico quam eandem. Bernardinus de Busti out of his zeal to the Virgin Mary, not only follows, but outruns them; Tanta est gloria Virginis Matris Dei, quod tantum excedit in gloria naturam Angelicam & humanam simul junctam, quantum circumferentia firmamenti excedit in magnitudine suum centrum, cum intelligatur in Filio suo, se quasi alterum ipsum Deitate vestitum. Ipsa Dei mater de omnipotentia Filii sui, cui est innixa quantum vult sibi assumit. Yea, cum Deus est Pater rerum creatarum, Maria est Mater rerum creatarum. Deus illum genuit, per quem sunt omnia facta; Maria illum genuit, per quem sunt omnia refecta & salvata. Sicut ergo Deus sua potentia cuncta patrando Pater est et Dominus omnium; ita beata Maria suis meritis cuncta reparando, mater est et Domina rerum. Per has ergo rations impossible est, ut aliquis homo ad eam conversus, et ab ea respectus damnetur, quia ipsa genuit eum per quem mortua revivunt, et per quem homines ex peccato salvantur. Ipsa ergo est mater justificantis et justificatorum. Ipsa mater salvantis et salvandorum. Quomodo ergo desperemus cum salus sive damnatio, ex boni fratris et bonae matris pendeat arbitrio? Besides, their canonized Saint and Cardinal Bonaventura, in his Antiscriptural Psalter, thus metamorphoseth Lord into Lady, or Mary, in all these sacred Psalms of David, relating to God the Lord, his protection or deliverance from enemies, or other dangers; as Psal. 1. Beatus vir qui intelligit nomen tuum Maria, gratia tua animam ejus comfortabit. Psal. 2. Quare fremuerunt inimici nostri & adversum nos meditati sunt inania? Protegat nos dextra tua mater Dei, ut acies terribiliter confundens et destruens eos. Psal. 3. Domina quid multiplicati sunt qui tribulant me? In tempestate tua persequeris et dissipabis eos. Psal. 4. Cum invocarem, Exaudisti me Domina, & e sublimi solio tuo mei dignata es recordari. A rugientibus praeparatis ad escam & de manibus quaerentium me liberabit gratia tua. Quoniam benigna est misericordia & piet as tua in omnes qui invocant nomen sanctum tuum. Psal. 5. Verba mea auribus percipe Domina, &c. Converte luctum nostrum in gaudium, & tribulationem nostram in jubilationem. Corruant ante pedes nostros inimici nostri, virtute tua eorum capita conterantur, &c. Psal. 7. Domina mea in te speravi, de inimicis meis libera me Domina▪ Conclude or a Leonis & labia persequentium constringe. Non moreris propter nomen tuum facere nobis misericordiam tuam, splendor vultus tui fulgeat super nos, ut servetur conscientia nostra, apud altissimum. Si persequitur inimicus animam meam Domina adjutorio tuo conforter, ne vibret gladium suum contra me. Psal. 13. Usque quo Domina oblivisceris me, & non liber as me in die tribulationis? Usque quo exaltabitur inimicus meus super me? potentia virtutis tuae contere ipsum, &c. Magnificamus te gratiae inventricem, per quam saecula reparantur, &c. Psal. 16. Conserva me Domina, quoniam speravi in te, &c. Psal. 20. Exaude me Domina in die tribulationis, &c. Psal. 25. Ad te Domina levavi animam meam. Psal. 28. Adte Dominam clamabo, &c. Miserere mei in die angustiae meae, et in luce veritatis tuae libera me, &c. Psal. 31. In te Domina speravi, non confundar in aeternum; in gloria tua suscipe me. Tu es habitatio mea, & protectio mea, &c. Educas me laqueo, quem absconderunt mihi, quoniam tu es adjutrix mea: In manus tuas Domina commendo spiritum meum. Psal. 34. Benedicam Dominam in omni tempore, &c. In periculis, in rebus dubiis invocate eam, et in necessitatibus invenietis auxilium. Psal. 54. Domina, in nomine tuo salvum me fac, & ab inimicis meis libera me, &c. Psal. 70. Domina, in adjutorium meum intend, &c. Miserere servorum tuorum, super quos invocatum est nomen tuum: (it seems they are now Marians, not Christians. ) Psal. 71. In te Domina speravi, non confundar in aeternum, sed in tua misericordia libera me. Psal. 91. Qui habitat in adjutorio Matris Dei, in protectione ipsius commorabitur, &c. Clamate ad illam in periculis vestris & flagellum non appropinquabit tabernaculo tuo. Psal. 125. Qui confidunt in te Mater Dei, non timebunt à facie inimici. Psal. 130. De profundis clamavi ad te Dominam, Domina exaude vocem meam. Fiant aures tuae intendentes, &c. Psal. 134 Ecce nunc benedicite Dominam, omnes qui speratis in nomine sancto ejus. Psal. 140. Eripe me Domina ab omni malo, & ab haste inferni defend me. Psal. 145. Oculi nostri sperant in te Domina. And then they thus laude her for her deliverances of, and mercies to them; Laudationem tuam loquitur lingua mea, & benedicam te in saeculum saeculi. Psal. 148. Lauda Jerusalem Dominam; glorifica illam etiam ô Zion. Ipsa enim construit muros tuos, & filios tuos benedicit, gratia sua te impinguat pacemque donat terminis tuis. Hence St. Bernard, and our Robert Holkot out of him, assure their Auditors; Ipsa Maria est praeclara & eximia stella super hoc mare magnum & spaciosum necessario sublevata, micans meritis, illustrans exemplis. O quisquis te intelligis, in hujus saeculi profluvio magis inter procellas et tempestates fluctuare quam per terram ambulare, ne avertas oculos a fulgore hujus sideris si non vis obrui procellis. Si insurgant venti tentationum, si incurras scopulos tribulationum, respice stellam, voca Mariam. Si jactaris superbiae undis, si ambitionis, si detractionis, si aemulationis, respice stellam, voca Mariam. Si iracundia, aut avaritia, aut carnis illecebra naviculam concusserit mentis, respice ad Mariam. Si criminum immanitate turbatus, conscientiae fidelitate confusus, judicii horrore perterritus; barathro incipias absorberi tristitiae, desperationis abysso. cogita Mariam. In periculis, in angustiis, in rebus dubiis Mariam cogita, Mariam invoca, non recedat ab ore, non recedat a cord; & ut impetres ejus orationis suffragium, non deseras conversationis exemplum. Ipsam sequens non devias, ipsam rogans non desperas, ipsam cogitans non erras, ipsa tenente non corruis, ipsa protegente non metuis, ipsa duce non fatigaris, ipsa propitia pervenis. Robert Holkot out of Cassiodorus subjoins; Tu patrona humani generis, Tu afflictis reis medicina singularis. Quis tuo non egeat munere cum sit peccare commune? Et ideo non in armis nostrarum virtutum confidamus, sed in issius Virginis gratia, in qua est omnis spes vitae et virtutis: qui intuetur illam permanebit confidens. Studeamus ergo scutum nostrae orationis ipsius imagine exornare, et pondus nostrae deprecationis sibi imponere; Nam quicquid filio suo offert necessario acceptum est. Et ideo dicit Bernardus super Missus est, Crede frater, quicquid illud est, quod Deo offerre paras, Mariae commendare memento, ut eodem alveo ad largitorem gratiae gratia redeat quo influxit. Ergo orationem nostram duo debent complere, Christus videlicet et Maria; habemus ergo nomen et verbum pro nostra oratione servanda; Virgo benedicta ab aeterno praedestinata, praesanctificata et Dei filio consecrata, et cunctis creaturis superposita. Hence St. Bernard thus excites all persons to reverence, extol, and resort upon all occasions to her aid and mercy; Sileat misericordiam tuam Virgo beata, si quis est qui invocatam eam in necessitatibus suis sibi meminerit defuisse. Nos quidem servuli tui caeteris in virtutibus congaudemus tibi, sed in hac potius nobis ipsis. Laudamus virginitatem, humilitatem miramur, sed misericordia miseris sapit dulcius, misericordiam amplectimur charius; recordamur saepius, crebrius invocamus. Haec est enim quae totius mundi reparationem obtinuit, salutem omnium impetravit. Constat enim pro universo genere humano fuisse sollicitam, cui dictum est, Ne timeas Maria, invenisti gratiam, utique quam quaerebas. Quis ergo misericordiae tuae, O benedicta longitudinem & latitudinem, sublimitatem & profundum queat investigare. Nam longitudo ejus usque in diem xovissimum invocantibus eam subvenit universis. Latitudo ejus replet Orbem terrarum, ut tua quoque misericordia plena sit omnis terra. Sic & sublimit as ejus Civitatis supernae invenit restaurationem, & profundum ejus sedentibus in tenebris & in umbra mortis obtinuit redemptionem. Per te enim coelum repletum, infernus evacuatus est, instauratae ruinae coelestis Jerusalem, expectantibus miseris vita perdita data, sic potentissima et piissima charitas, et affectu compatiendi et subveniendi abundat effectu: aeque locuples in utroque. Ad hanc igitur fontem sitibunda properet anima nostra. Ad hanc misericordiae cumulum tota sollicitudine miseria nostra recurrat. Ecce jam quibus potuimus votis ascendentem te ad filium deduximus, & prosecuti sumus saltem à longe, Virgo benedicta: Sit pietatis tuae ipsam quam apud Deum gratiam invenisti notam facere mando, reis veniam, medelam aegris, pusillis cord robur, afflictis consolationem, periclitantibus adjutorium et liberationem Sanctis tuis precibus obtinendo.
As they thus fly and pray to Mary, for grace, mercy, aid, help, protection, deliverance in all their dangers and distresses, so they ascribe to her alone the praise and glory of all their preservations in, and deliverances from all infirmities, dangers, perils, all victories over their enemies, corporal or spiritual, private or public, not to God or Jesus Christ; as you may read at large in the Postils, Sermons of our Lady, Monkish Historians, and in Bernardinus de Busti his Mariale, Pars 1. Sermo 7. Pars 12. Sermo 2. De Coronatione, Pars 3. Michael Lochmair, Sermo 6. & 7. S. Brigittae Revelationes, lib. 1. c. 16. b. c. lib. 4. c. 7, 54, 55, 106, 126. lib. 6. c. 23, 24, 39. & Revelationes Extravagantes, c. 80. Genebrardi Chron. p. 845. Yea they confidently assure us, that not only men, women, and children have been rescued from enemies, but even * Parrots and speaking Birds, from Eagles, and Hawks, by invoking Mary, and saying Ave Maria, the ayder of all creatures in their miseries, as well as of men. To instance in some few examples, Baronius and Spondanus assure us, That precibus sanctissimae Dei genetricis & auxilio, Constantinopolitana Civitas ab obsidionibus Saracenorum & ingentibus periculis saepissime liberata est, non ob aliam causam quam quod celeberrimus illic esset ejusdem cultus & quod ei Civitas olim fuisset dedicata. Hence Johannes Zemisca Imperator Constantinopolitanus, Anno Dom. 971. & Johannes Comnenus Imperator, Anno 1123. having obtained great Victories over the Bulgarians, Turks, Scythians, and other enemies, ope Dei genetricis Mariae, (as they story Baldwin did over the Saracens the same year in the Holy Land) in gratiarum ejus actionem, (as to the Goddess of Victory) Imaginem beatae Mariae magnificentissimo currui impositam, ut Civitatis patronae, Constantinopolim deduxerunt; the first of them, equo albo vectus, the latter of them, pedes currum pr •• cedens, as they relate out of Curopolites and Nicetas. Ejus quoque auxilio Pelagius Rex Asturium in Hispania, exercitum 80000. Saracenorum fugavit, & 20000. eorum cum Duce occidit, cujus ideo memory spelunca illa famosa, dicta Sanctae Mariae de Covodouga, dicata est. Anno 648. Pope Gregory the 1. ordered the Image of the Virgin Mary, painted as they say by St. Luke's hand, to be carried about in Procession in Rome, to free the Romans à Peste inguinaria; with which they had been long afflicted and wasted; Et ecce tota aeris infectio (as the Chronicle of Brompton informs us) & turbulentia Imagini cedebat, ac si ipsam Imaginem fugeret, & ejus praesentiam ferre non posset, sed post Imaginem mira serenitas & aeris puritas remanebat. Tunc in aere (ut serunt) auditae sunt voces Angelorum canentium; Regina coeli laetare, Allelujah; whereupon the Plague was stayed by her mediation: Upon which account, in time of Pestilence they thus specially pray to her for preservation and deliverance from it; O gloriosa Stella Maris, a Peste succurre nobis; and give thanks to her for their deliverance from it. Yea our Leycestrensis and Henricus de Knyghton story, that in the reign of King William Rufus, quidam Clerici itinerantes tempestat • fulguris, in nocturno discutiente cecinerunt, Ave Maris Stella, &c. & cum pervenerint ad hunc versum, Monstra te esse matrem; beata Virgo quoddam velum super ipsos expandit, sub cujus umbra securi donec transiret tempestas permanerunt. The like they relate of other Clerks in Gascoign, Anno 1367. I omit all other presidents of later times, mentioned by Dr. Beard.
3ly. Whereas Psal. 19. 14. Psal. 34. 22. Psal. 111. 9. Psal. 78. 35. Psal. 49. 7; 15. Psal. 69. 18 Psal. 71. 23. Psal. 72. 14. Psal. 103. 4. Psal. 107. 2. Isa. 41. 14. c. 43. 1, 14. c. 44. 6, 22, 23, 24. c. 47. 4. c. 48. 17, 20. c. 49. 7, 26. c. 52. 3, 9. c. 54. 8. c. 59. 20 c. 63. 9, 16. Luke 1. 68. Gal. 3. 13. c. 4. 5. Rom. 3. 24. 1 Cor. 1. 30. Ephes. 1. 7. Col. 1. 14. Hebr. 9. 12, 15. 1 Per. 1. 18. Rev. 5. 9. Tit. 2. 14. Ephes. 2. 16. 2 Cor. 5. 18, 19, 20. Col. 1. 21. and other Scripture Texts, make Jesus Christ the only Restorer, Repairer, Reconciler, and Redeemer of Mankind, they from the third Letter in her name, R. conclude; Per R. significatur, quod ipsa est Restauratrix, & Reparatrix, ac Reconciliatrix, yea Salvatrix nostra too; quia ita reparavit genus humanum, ut nunc sit fortius quam esset ante. Reparari autem dicitur, quod est totaliter perditum vel diminutum. De hoc autem beneficio, a Dei matre recepto, loquens Aug. in Sermon De Nativitate Virginis, inquit. Mater generis nostri poenam intulit; genitrix Domini nostri Salutem attulit mundo; auctrix peccati Eva, auctrix meriti Maria: Eva occidendo obfuit, Maria vivificando profuit; percussit illa, sanavit ista. Haec est beata illa Maria quae totius orbis reparationem et liberationem obtinuit, salutemque hominum impetravit. To which they add, That Mary hath a just Title to the Dominion and Sovereignty of the world, ration emptionis, quia cum Filius suus emerit & redimerit humanum genus, ipsa ad hanc redemptionem faciendam est multipliciter operata, precium scilicet Redemptionis ministrando. Beata Virgo fuit assumpta Domino in Salutis auxilium et regni consortium et adjutorium; juxta illud, Gen. 2. Faciamus ei adjutorium simile sibi. Nam fuit etiam perticeps passionis pro genere humano, quoniam omnibus discipulis & ministris fugientibus sola sub cruce constitit, & vulnera quae filius corpore, ipsa cord suscepit. Unde & tunc gladius ipsius Virginis animam pertransivit. Hence their grand Seraphical Doctresse St. Briget, to whom Christ himself (as they report) sent a special Angel to reveal and preach the excellencies of the Virgin Mary, in her Sermon dictated by this Angel, informs us, That although three flames of charity to redeem the lost world, shined forth most brightly in the three persons of the Trinity, and radiantly shined to all the Angels and creatures in Heaven, ex hoc tamen humani generis redemptio secundum aeternam Dei praeordinationem venire non poterat, antequam Maria esset genita, in qua tam fervens charitatis ignis accendi debebat, quod ejus odorifero fumo sublimius ascendente, ignis qui in Deo erat seipsum in eum infunderet, et per eam huic frigescenti mundo illabaretur, to excite him to save and redeem it. And in her Revelationes Extravagantes, cap. 3. she relates, that Christ himself revealed to her, Urbs, humana creatura quam Diabolus quadruplici peccato obsedit, (in their Mother Eve ) quodammodo liberavit Mater mea Sanctissima, quando voluntatem suam totam dimisit in manus meas, et mallet omnem tribulationem pati ad hoc ut animae salvarentur. Propter hanc igitur voluntatem, ego Deus ad aeterno Filius Dei factus sum homo in Virgin, cujus cor erat quasi cor meum. Et ideo been dicere possum, quod Mater mea (in the first place) et ego, quasi cum uno cord salvavimus hominem: Ego patiendo cord et carne, ipsa cordis dolore et amore. Which mystery and Article of the new Roman Creed, is thus further revealed and published to the world by their Aretinus, in his Book De Arcanis Catholicae Veritatis, p. 515. Adam following sin incurred death, but the glorious Virgin and her Son being no partakers of Adams sin, and altogether free from original sin, of right were to be impassible and immortal; but for as much as the death of Christ was needful for the redemption of Mankind, therefore it was necessary that the body of Christ should be passable and mortal; and so likewise the immaculate Virgin being to bear a Son passable and mortal, which was to be one flesh with her, and that could not naturally be, if she were impassible and immortal, therefore she was also necessarily mortal, and so both the Mother and the Son died. The death and passion of Christ and the Holy Virgin, was for the Redemption of Mankind: It was impossible she should have died before the passion of her Son. Another reason is, that she also might come between, and be a mediator between God and us, for the remission of sin, to remove that which came between God and Adam when he committed it. Thus they join Mary in the very work of Redemption with Christ, in point of Doctrine; and thereupon invoke her as their Restorer, Repairer, Reconciler, and Redeemer, in their public Prayers and private Devotions, as I have already evidenced in her Title of Mediatrix.
4ly. Whereas the Scriptures resolve, that Jesus Christ is the only true light of the world, enlightening all the world with the saving light of his grace, and splendor of his glory, being the light of the Gentiles, Church and his people; John 1. 4. to 10. c. 8. 12. Isaiah 9, 10. &c. c. 42. 10. c. 46. 9. Ps. 118. 27. Lu. 2. 32. Acts 13. 47. Rev. 21. 22. The Pontifician Seraphical Doctors from I. the 4th letter in her name, thus proclaim and extol her to be the only light and illuminatrix of the Church. Quarta litera nominis ejus est I, per quam significatur, quod ipsa est Illuminatrix nostra, quos in officio & omni virtute illuminate, &c. ut verificaretur in illa illud Psalmi, In lumine tuo videbimus lumen. Et illud Lu. 2. Lumen ad revelationem gentium, & gloriam plebis tuae Israel. Cui nascenti dixit Deus illud, Isa. 49. Dedi te in lucem gentium, ut sis salus mea usque ad extremum terrae. Ideo ipsa inquit, Eccl. 24 Illuminabo omnes sperantes in Domino. Hence they style, and magnify her, as Stella matutina, stella maris, sol nunquam occidens, occasum nesciens, Luna rutilans, sydus lucem pariens, candor lucis aeternae, stella illa nobilis ex Jacob orta, cujus radiis universum illumina • mundum, cujus splendor in supernis fulget, et inferis penetrat, terras etiam perlustrans, & calefaciens mentes magis quàm corpora. Tu vallem lachrymarum tenebrosam scil. mundi illuminas, errantes reducis, et peccatoribus iter quo ad coelestem patriam pervenire possent ostendis. Tu parens restaurativa omnium creaturarum. Tu stella matutina quae Christianos navigantes per mundi pelagus ad portum salutis adducis et dirigis. To which they accumulate, Mariae praesentia totus illustratur orbis, adeo ut ipsa coelestis patria clarius rutilet virgineae lampadis irradiata fulgore. Comparing her to the Sun, Moon, 7. Stars, Planets in all respects; and making her the very brightness, splendor, glory of heaven, earth, and all creatures in them: whence they salute her with an Ave stella maris, stella matutina, stella fulgentissima, and the like.
5ly. Whereas God himself hath advanced Jesus Christ to his own right hand, there to appear in his presence for us, as our only Advocate, and to make perpetual intercession for us to his Father, as Isaiah 53. 12. Rom. 8. 37. Heb. 7. 25. 1 Joh 2. 1, 2. and other Sciptures resolve; the Church and Popes of Rome, who will admit no women publicly to preach or plead as Advocates in any of their Courts, have yet constituted the Virgin Mary the principal, best, diligentest, learnedest, if not only Advocate of their Church, & all Roman Catholics, yea of all lost mankind, investing her in this chief branch of her sons Priesthood, and making their addresses chiefly to her, to the grand dishonor of her Son, if not of all their other invoked, canonized Saints. Upon which account, Bernardinus de Busti asserts, Mariam fabricavit Deus ut nostrae indulgentiae subveniret; quia boni Iudicis officium est assignare Advocatum orphanis et miserabilibus personis. Ideo Deus omnipotence videns miserabilitatem humani generis, tanquam bonus Iudex vivorum et mortuorum, providit nobis de optima Advocata, fabricando hanc sapientissimam virginem, ut apud ipsum pro nobis continue intercederet, et causas nostras peroraret. Upon which account he introduceth the blessed Virgin at the time of her Assumption into heaven, thus speaking to the Choir of Seraphim, (the highest order of Angels nearest to God's throne, inviting her to reside in their company.) Filius Deus meus et homo super omnes Angelicos ordines merito elevatus, non habet ibi societatem sibi quo ad humanitatem: Et adeo sicut ego in mundo fui ei socia in tribulationibus, ita etiā ei debeo associari in consolationibus. Et sicut ill ibi ascendit, ut continue appareat vultui Dei pro hominibus, Heb. 9. Ita ego debeo ibi ascendere, ut appaream vultui ipsius filii pro peccatoribus, et sic humanum genus habeat semper ante faciem Dei adjutorium simile Christo ad procurandam suam salutem. Unde Sancta Mater Ecclesia in oratione secreta vigiliae meae assumptionis orat Deum, dicens; Munera nostra Domine apud Clementiam tuam Dei Genetricis commendet oratio, quam de hoc seculo transtulisti, ut pro peccatis nostris apud te fiducialiter intercedat Ascendam igitur super vos, ad Patrem meum & Patrem vestrum, & Deum meum, & Deum vestrum, to execute this my Advocates office for mankind. Whence he avers, Ipsa semper stat coram Deo ad intercedendum pro nobis, sicut promisit Eccl. 24. dicens▪ Vsque ad futurum seculum non desinam; id est, usque ad diem judicii non cessabo interpellare Deum pro vobis. Misericordiam habuit in ore pro salute mundi apud Deum invocando et intercedendo: et in opere conferendo iniserationis auxilium, universaliter omnibus et ubique; et in omni necessitate atque temporibus. This he proves beyond contradiction, from A, the 5th. and last letter in her name Maria, in this manner. Quinta litera nominis beatae Virginis est A, per quam significatur, quod ipsa esse Advocata nostra; Yea, humani generis Advocata, quae non sustineret repulsam; quoniam antem homo habens aliquam causam cum habet sapientem & bonum Advocatum, potest sperare quod de sua causa victoriam reportabit, & consequenter cito jus su • obtinebit, (for which he quotes several Canonists.) Hanc ergo dignissimam Advocatam habentes laetari debemus & exultare, quod ipsa causas nostras coram Deo assumens, ipsas sapienter incipit: inceptasque multis allegationibus defendit, et defensas ad prosperum finem deducit. Primo enim sapienter incipit, captando benevolentiam in exordio, quod est proprium boni advocati, quod quilibet bonus oraton debet in exordio reddere auditorem attentum & benevolum. Secundo, Insinuat nostram miseriam. & ideo ultimo petit Dei misericordiam. Ideo figurata est per illam muli •• em sap • entissimam, quae dixit ad David, 2 Reg. 24. Sicut Angelus Domini sie & Dominus meus Rex, ut nec maledictione nec benedictione moveatur. Deus enim est tantae bonitatis, quod nec nostris benedictionibus extollitur, nec nostris peccatis & maledictionibus movetur. Deinde subdit, omnes morimur, & quasi aquae dilabimur quae non revertuntur. Secundo, causas nos • ras multis allegationibus defendit. Primo, sapientiae verbo non nimis prolixo, sic solent facere advocati, dicentes judici, dicam unum verbum pro causa mea, & postea multa dicunt. Ipsa ergo Advocate nostra compendiosis & sensu plenis sermonibus animum Judicis coelestis ad suum votum inclinat. Ideo significata est per Abigail, cui dixit David, (1 Reg. 25.) Benedictum eloquium tuum, & Benedicta tu quae prohibuisti me ne ulciscerer me manu mea; Ecce audivi vocem tuam, & honoravi faciem tuam. Secundo, Advocata pietatis signo. Unde Bernardus super Cant. ait, O homo, securum accessum habes ad Deum, ubi habes matrem ante filium, filium ante patrem: filius ostendit patri vulnera & latus, ma • er ostendit filio pectus et ubera. Nulla ergo tibi poterit esse repulsa ubi tot sunt Charitatis insignia. Tertio, advocate sanctitatis merito, Si enim merita aliorum Sanctorum pro nobis apud Deum intercedant, multo fortius merita illius quae plenitudinem obtinuit meritorum, et gratiarum, habetur Lu. 1. poterant nobis divinam gratiam impetrare. Quarto, invocat ardenci desiderio; de sideria enim sanctorum sunt intercessiones pro nobis ad Deum. Non autem ociosa ibi manet, sed in suprema sita poli nos commendat suaeproli pro ••••• s et justis et peccatoribus subsidia salutis mentis et corporis. Tertio pri • cipaliter ipsa virgo causas nostras ad prosperum finem perducit. Tunc autem Advocatus causam suam ad debitum finem perducit, quando est sollicitus, peritus at que in Curiagratiosus, facundus, & gratiosus coram Rege & familia Regis. Fuit • tttem et est talis Advocata nostra Maria, loquens David Deo, inquit, A • title Regina à dexteris tuis. Ecce quantae sollicitudinis est et diligentiae, non enim ullam ad horam recedit. Sequitur, in vestitu deaurato; ecce quantae sapientiae. Infinitus est thesaurus hominibus. Sequitur, circundata varietate; ecce quantae gratiae; nam coram Rege & ejus famitia in tantum est gratiosa, quod omnes eam circundant, associant et honorant. In coelo enim tot sunt varietates, quot sunt sanctorum ordines, qui tanquam domicelli et domicellae Reginam suam actociant, matremque Domini sui venerantur. De qua Bernardus, Ascendens ergo Virgo beata in altam dispensabit ipsa quoque dona hominibus. Quid ni daret? Siquidem nec facult as ei deest, nec volunt as; Regina coelorum misericors est. Praecessit nos Regina nostra, & tam glorious suscepta est, ut fiducialiter sequantur Dominam se • vuli clamantes; Trahe nos post te in odor unguentorum tuorum currimus. Advocata praemisit peregrinatio nostra, quae tanquam judicis mater suppliciter et efficaciter negotia nostra nostra pertractabit. Propterea eanit Ecclesia in illa Antiphona quam dicitur composuiss • Joannes Dama •• mus dicens, Eja ergo Advocata nostra, illos tuos misericordes o • ulos ad Nos converte, scil. in praesenti nobis impetrans gratiam fil •• t •• , vt in futuro vitam aeternam, Amen. Hence they pray to this their Advocate, Sancta Maria succurre miseris, conforta pusillanimes, ref ••• •• ebiles. Dra pro populo, interveni pro Elero, intercede prodevote foemineo sex • . Sentiant omnes t •••• juvamen quicunque celebrant tuam sanctan Nativitatem: Assiste parata votis poscentium, et repende dmnibus optatum eff ••• m; Sit tibi studium assidue orare pro populo Dei quae nieruisti benedicta premium praesentis mundi, Amen. They further add Virga dicitur beata, Maria, Primo aurea; quae significatur per virgam auream Hester 5. Ipsaquippe virgo beata Deuni iratum placat, quia est nost •• Advocata. Qanta appellatur virga vigilans, Hier. 1. Ipsa enim vigilat super devotos suos, ut custodiat ipsos: et ideo etiam nos debemus vigilantes esse et fe • vidi in devotione e • us. Ideo benedicta virgo inquit, Prov. 8. Ego diligentes me diligo, & qui nunc vigilaverunt ad me (in their morning Offices, Vigils, Prayers to me as their Advocate) invenient me: beatus qunaudit me, & qui vig •••• ad sores meas quotidie; qui me inveniet, invenierit vitam; & hauriet salutem à Domino: et eos qui diligebunt eam, diligit Deus. They further assert Ipsa est humani generis Advocata, quae non potest sustinere repu • sam, quoniam apud Deum meruit gratiam. Ipsa semper stat coram Deo ad intercedendum pro Nobls, sicut promisit dicens, Eccles. 24. usque ad futurum seculum non desinam; id est, usque ad diem judicii non cessabo interpellare Deum pro vobis. Beatissima Virgo dicitur Centrum coeli; quia ad ipsam omnes respiciant tanquam ad Mediatricem. Ipsa quasi Luna speciosa & formosa, &c. misericordiam habuit in cord, exhibens maternae compassionis affectum; et in opere, conferendae miserationis auxilium universaliter omnibus et ubique, atque in omni necessitate et temporiens. Whence she told the Angels, That they had the custody but of one or two men or Cities apiece, Ego non tantum unum virum vel mulierem, Civitatem seu Gentem vel provinciam custodio, protego, & conservo, sed omnes mundi homines, scil. universum orbem, et omnes provincias, civitates et gentes. O sanctissima Dei mediatrix e • homin • m! O •• rtet impleri Scriptura, Gen. 2. ub • Deus ait, Non est bonum hominem esse solum, faciamus ei adjutorium simile sibi. Ipsa etiam pro nobis filio preces fundit, & ubera ostendit; unde est altera Hester, quae apud Regem pro nobis assistit. Omnes ergo signamus animas nostras devotione illius magui signi, ut sub ejus protectione vivamus secure. Item apparuit in coelo tanquam Advocata in Curia ad interpellandum pro mundo; unde figurata est in illa sapiente inuliere quae intravit ad David ad interpellandum pro Absolone, 2 Reg. 24. Yet more, Beata Virgo advocando pro nohis coram Deo, nos vincere in omni causa facit, et contra daemonum impugnationes et illusio ••• defendit. Eloquentiae admirabilitas licet fuerit in multis, cam Christicolis quam Paganis, in nullo tamen tanta fuit, quanta in magistra Ecclesiae Catholicae, et Advocata nostra Virgin benedicta, quae sua dulci facundia Imperatorem coeli et terrae iratum pacificavit, et non uni tantum homini ipsi contrario, sed toti generi humano liberationem a morte aeterna impetravit. In tantum etiam aures Dei sua • i oratione demulsit, ut illum attraheret a summo coelo usque ad terram, et tam dulciter allocuta est, ut suaserit Deo fieri hominem, et tam suaviter cecinit, quod se in filium Deus illi donaret. O lingua diserta beatae Virginis! O Advocata eloquentissima, quae dicendi virtute et efficacia cyrographum nostrae damnationis de magni Dei manibus cadere fecit!
And to make her a complete Advocate, Mediatrix, and Redeemer for us, equal to her Son, they assert it as an Article of their Faith, Fuit beata Virgo per gratiam praeservationis atque sanctificationis, concepta & praeservata ab originally peccato, & ab omni actuali culpae, tam veniali quam mortali; against the express resolutions of sundry Texts in the Old and New Testament; as Gen. 6. 5. to 13. Psal. 14. 2, 3. Psal. 12. 1, 2. Psal. 25. 15. Psal. 38. 3, 4. 1 Pet. 2. 24, 25. Eph. 5. 26, 27. Tit. 3. 4, 5, 6. 2 Chron. 6. 36. Prov. 20. 9. Jam. 3. 2. 1 John 1. 8, 10. c. 2. 1, 2. 1 Kings 8. 46. Job 14. 4. Ps. 51. 5. Eccles. 7. 20. Rom. 3. 9, to 20. 23. c. 5. 12, to 17. c. 7. 1, to 25. Dan. 5. 5, to 16. Neh. 9. 16, to 36. Psal. 106. 6. Ephes. 2. 1, to 19. Lu. 1. 46, 47, 50, 54, 68, 69, 75, 77, 78. Acts 3. 26. Mat. 1. 21. Isaiah 53. 4, 5, 6, 8, 10, 11. Gal. 2. 16, 17. c. 3. 10, 13, 14. Rom. 8. 3. to 14. with others; it being the sole prerogative of Jesus Christ to be free from original and actual sin, 1 Pet. 1. 19. c. 2. 22. Hebr. 4. 15. c. 7. 26, 27, 28. c. 9. 14. Rom. 8. 3, 4. John 14. 13. c. 8. 48. 1 John 3. 5. This they endeavor to prove by sundry forged Miracles, Revelations, miserable perversions of Scripture Texts; and reasons forged out of their own whymsical brains, whereof this is one of the principal. Congruum fuit propter intercessionem. Congruebat enim Advocatam humani generis tanta puritate fulgere, ut nullum peccatum haberet quod ejus conscientiam morderet. Now to excite all sorts of persons to apply themselves wholly or principally to her mediation, they assert her advocation, intercession on their behalf to God & her Son to be so powerful, that she never can suffer any repulse, or denial, but always prevails in all her suits and petitions; whence they in their Sermons, Postills, Missals, Primers, Offices, Hymns of our Ladies joys, thus chaunt and court her, Gaude splendens vas virtutum, cujus pendens est ad nutum tota coeli Curia; Te benignam & foelicem Jesu dignam genetricem veneratur in gloria, Ave Maria. Gaude nexu Caritatis & amplexu dignitatis, juncta sis Altissimo, Vt ad votum consequaris, quicquid Virgo postularis a Jesus dulcissimo; Ave Maria gratiae plena. Gaude mater miserorum, quia pater secuturum dabit te colentibus, Congruentem hic mercedem, et foelicem poli sedem regnis in coelestibus, Ave. Gaude virgo mater pura, certa manens & secura quod haec septem gaudia non cessabunt, nec decrescent, sed durabunt et florescent, per aeterna secu • a. These joys of hers were first revealed by the Virgin to Archbishop Becket, (as Bernardinus de Busti relates;) who thus rendered the 5th of them, Gaude quod filius meus mihi semper est obediens, et meam voluntatem, et cunetas preces meas semper exaudit. Gaude, quod Deus semper ad beneplacitum meum remunerat servitores meos in hoc seculo et in futuro. And then they subjoin this undoubted promise from our Lady herself: Quicunque cum hiis gaudiis laetando in hoc seculo me venerabitur, in exitu animae suae de corpore praesentiam meam obtinebit, et ipsam animam ab hostibus malignis liberabo, et in conspectu filii mei ut mecum gaudia possideat praesentabo. To this St. Bernard, * Lochmair, Bernardinus de Busti, and others, superadd; De plenitudine ejus accipiant omnes, &c. (contrary to John 1. 16. Eph. 1. 22, 23. Col. 1. 19. which place all fullness in Christ alone, who filleth all in all.) Ideo acutius intuemini, quanto devotionis affectu eam a nobis voluit honorari quae totius gratiae plenitudinem posuit in Maria. Nam si quid spei, si quid gratiae, si quid virtutis in nobis est, er ea novimus redundare.
Hence their canonized St. Anselm first, and after him Ludolphus Saxo Carthusianus, Chrysostomus à Visitatione Cisterciensis Monachus, and Henry Fitz. Simon a Jesuit, blasphemously assert, Nihil utilius post Deum memoria matris ejus: Velociorque est nonnunquam salus memorato nomine ejus, quam invocato nomine Domini Jesu unici filii sui. Quare ergo propitior salus in recordatione ejus quam filii sui saepe percipitur? Dicam quid sentio. Filius ejus Dominus est & judex omnium, discernens merita singulorum; dum igitur ipse à quovis suo nomine invocatus, non statim exaudit, profecto id juste facit. Invocato autem nomine matris, et si merit a invocantis non mererentur ut exaudiatur, merita tamen matris intercedunt ut exaudiatur. Hoc denique usus humanus quotidie probat. Whereupon Anselm concludes his Book of her Excellency with this prayer to her, wherein he useth these expressions. Proculdubio benignissimus filius tuus Dominus noster Jesus Christus erit ad concedendum quic quid voles promptissimus & exaudibilis. Fantummodo ergo velis salutem nostram, et vere nequaquam salvi esse non poterimus: Siquidem filius tuus ubi volunt atem tuam suae dilectissimae matris magis porrectam adverterit, illuo servat a aequitatis ration, judicii sui sententiam, sive ad misericordiam inflectendo, sive ad justitiam intendendo pronuntiabit. Subveni ergo velis Domina piissima, &c. ut filium tuum totius mundi Salvatorem, et te ejus reconciliatricem esse veraciter sentiamus. Ab initio denique renovationis humanae, omnibus sub tuum praesidium confugientibus hucusque succurristi, & iacirco prae omni creatura omni laude dignissima dici & esse meruisti. Eja succurre oramus, ut laus quam per tot secula digne possedisti, continuo tibi dicat in gratia ipsa qua mundo perdito subvenisti. T • bi ergo nos commendamus, tu procura ne pereamus, &c. A. men. Yea Viega the Jesuit affirms, Maria est nomen tantae virtutis, ut ad ejus Invocationem coelum rideat, infernus conturbetur. Est illa spiraculum hominis, quia sublato ejus patrocinio peccator vivere diutius non potest: And Alanus de Rupe, blasphemo animo & calamo scribit, such is the power of her advocation, that it delivers not only souls out of Purgatory, but, etsi tota Trinitas jurasset per vulner a Christi, se nunquam misericordiam facturam peccatori, Maria impepetrabit; et quod reprobi et praesciti per devotionem Rosarii Mariae vitam aeternam asse quantur.
Upon this Account they thus further court and extol the prevalence and benefits of her advocation and fullness of all grace. Hinc nos per te haereditamus misericordiam miseri, ingrati gratiam, veniam peccatores, sublimia infimi, coelestia terreni, Deum homines, mortals vitam, et patriam peregrini: Yea they in their devotions style her, Tu es aqua vitae, de qua dicitur Is. 55. Accipe aquam vitae gratis; sed heu, quia tu conqueri potes de quibusdam indevotis tuis, & dicere illud Hier. 2. Me dereliquerunt fontem aquae vivae; in refusing to own her for their Expiation, refrigeration, Reconciliation, and Redeeming Savior. But to encourage all their seduced Catholics to resort to her as their most potent Advocate and Mediatrix, they further assert, Ipsa quoque super omnes creature as est potentissima. Licet enim omnes Sancti in coelo potentes sint apud Deum, tamen ipsa omnes excedit in potentia. Nec immerito. Ipsa enim est mater coelestis Imperatoris. Item, quia sancti sunt potentes apud Deum propter merita; quia unus meruit plus alio, ideo est potentior eo. Ipsa autem Gloriosa Virgo plus meruit sola, quam omnes Sancti; & ideo ipsa ait, Eccl. 24. In Jerusalem potestas mea, scilicet, super omnes alios Sanctis. Sed quid tanta potentia Mariae nobis prodest, si illa de nobis non curaret? Sed O Christiane, bonum novum nuncio tibi; Sicut Maria apud Deum omnibus sanctis potentior est, ita et pro nobis apud Deum diligentius intercedit et ferventius. Et ideo peccator, ne permittas te desperationis barathro demergi, sed confidenter ad istam potentissimam et Clementissimam Advocatam recur. Ipsa enim omnino tibi succurret quia et poterit. Si enim potuit Deum facere hominem, et Creatorem creaturam, infinitam finibilem, impassibilem mortalem, immensum parvulum, aeternum temporalem, invisibilem et incorporeum visibilem ac corporeum, atque Divinam Majestatem sub forma servi: Et fi suis blanditiis et virtutibus potuit Deum trahere de coelo in terram, multo magis et facilius poterit nos trahere de terra ad coelum. O igitur serenissima Regina nostra, quia subest tibi cum volueris posse. Sap. 12. Ideo miserere omnium quia omnia potes. Hence their two grand Saints and her devoted servants, Anselm and Bernard, with sundry others out of them, speak thus to God himself, Quomodo veniam ad te nisi per Mariam, per quam venisti ad me? qui enim per aliam viam vadit, potius de viat quam vadit. And thus to Mary herself, Sancta Maria Virgo beata, tu • ia es per quam homo venit ad Deum, et peccator ad veniam, et per quam venit ad peccatorem venia: Non enim venit ad gratiam, qui non novit venerare Mariam. And no wonder, since they affirm, A tempore quo virgo Maria concepit in utero Verbum Dei, quandam ut sic dicam jurisdictionem seu authoritatem obtinuit omni Spiritus sancti processione temporali, ita ut nulla creatura aliquam a Deo obtinuit gratiam vel virtutem, nisi secundum ipsius pietatis dispensationem. Hinc Bernardus devotissimus ait, Nulla gratia venit de coelo ad terram, nisi transeat per manus Mariae. Et Hieron. Serm. de Assumptione, (falsely attributed to him) inquit, In Christo fuit plenitudo gratiae, sicut in Capite influente. In Maria vero sicut in collo transfundente. Unde Cantic. 7. de Virgin ad Christum Solomon ait, Collum tuum sicut Turris eburnea. Nam sicut per collum vitales Spiritus à Capite descendunt in corpus; sic per Virginem a Capite Christo vitales Gratiae in ejus Corpus mysticum transfunduntur. Unde iste est ordo divinarum Gratiarum effluxus, ut prius à Deo influant in Christi animam benedictam; deinde in animam virginis Matris; deinde in Seraphim, & sic successive in alios ordines Angelorum & Sanctorum. Demum in Ecclesiam militantem: Cum enim tota natura divina, totum etiam scire, posse & velle divinum intra Virginis uterum extiterit clausum, non timeo dicere, quod omnis fluxus gratiarum quandam jurisdictionem habuit haec virgo, de cujus utero quasi de quadam divinitatis oceano rivi et flumina emanabant omnium gratiarum, &c. Upon which account they address themselves to her as their most powerful, merciful, learnedest Advocate, and Meditor between God and Man; craving audience and acceptance even with Jesus Christ (our sole Advocate and Mediator) and God the Father, not for Christ's own Passion, Merits, Intercession, Grace or Pity; but for Mary's alone: to which they yet sometimes (forgetting themselves) annex the petty merits and intercessions of other inferior Saints.
I shall cloze up their Lady Mary's Advocateship, and her other Offices peculiar to Jesus Christ, with this Cabalistical Contemplation and Prayer of her most devoted Advocate Bernardinus de Busti, who after many extravagant Encomiums of her transcendent Excellencies, from the 5. Letters in her name Maria, in each of which he hath found out several offices and Excellencies peculiar to her, hath made a further discovery of her Prerogatives and Titles in every Letter throughout the Alphabet, and turned them into this Alphabetical prayer. Habet quoque alias innumeras Excellentias, quas devotis mentibus contemplandas relinquo; solummodo aliquas tangam quae incipiunt ab aliqua literarum alp • abeti, sic invocando et orando eam per discursum singlarum literarum. A. Advocata humani Generis, defend causam nostram, et ora pro nobis. B. Benedicta super omnes mulieres▪ fac nos nos a tuo filio benedici. C. Consolatio desperatorum et confortatio eorum, ne permittas nos in desperationis barathrum mergi. D. Dulcedo devotorum, fac nos devotionis suavitate repleri. E. Excellentissima omnium creaturarum, recommenda nos tuo et nostro Creatori. F. Fons divinarum Gratiarum, sitientibus et arentibus nobis aquas salutares effunde. G. Gratiosa Dei, Angels & hominibus, fac nos sponso tuo Coelesti gratiosos. H. Honorificentia populi Christiani; fac nos nitentes esse tuae venerationi. I. Imperatrix Paradisi, impetra nobis ut efficiamur participes tui regni. K. Karismatum Dei dispensatrix, paupertatem et mendicitatem nostram subleva. L. Laborantium requies et refrigerium, aeternam nobis pausationem praepara. M. Mater nostra et Dei; fac nos cum filio tuo fratre nostro conjungi. N. Nobilitas Mundi, ne dimittas nos peccati ignobilitate confundi. Nutrix pupillorum et Orphanorum, nobis miseris et Orphanis subveni. O. Ornamentum Vniversi, fac nos virtutibus et bonis moribus ornari. P. Pacificatrix discordantium, nos discordes et rebels tuo Nato jubeas concordari. Q. Quarta Hierarchi • praesidens, nos in tertia fac locari. R. Regina coeli et terrae, nos tuos servos suscipe. S. Spes omnis tribulati, adjuva nos naufragos in hoc mari. T. Tutela oppressorum, saevientium in nos iram compesce Daemonum. V. Vita mundi, fac recludi portas mortis et inferni. N • sque tecum fac deduci in terram viventium. Amen.
Upon serious perusal of all the premises, I conceive all judicious conscientious Papists, must be enforced to make the same public confession and acknowledgement, as Georgius Cassander a moderate ingenious learned Romanist, (by command and approbation of the Emperors Ferdinand the 1. and Maximilian the 2. his successor) did about the year of our Lord 1565. Veruntamen, & illud fatendum est, et multos et magnos errores hoc praetextu intercessionis et meritorum (Sanctorum) in vulgi animos et mores invasisse; quibus etiam quorundam Doctorum virorum inconsiderata scripta et dicta occasionem et fomentum suppeditarunt, quos imprimis et quidem summa diligentia correctos oportuit: Vt ex quibus contrarii errores, totius Ecclesiae consuetudinem damnantium, originem duxerunt: quare nisi remotis causis ea quae ex causis efficiuntur, non facile removentur. Primus itaque error est, quod impii homines, et in peccatis perseverantes, ac nullam vitae emendationem meditantes, Sanctorum intercessioni ac meritis temere confidunt, nec ipsi poenitentia ducti preces suas ad Deum adjungunt, quem errorem non uno in loco Chrysostomus graviter reprehendit. Haec falsa et perniciosa opinio, quantum in vulgus invaluerit nimis compertum est; existimarunt enim homines improbi, et in sceleribus suis perdurantes, sola Sanctorum (quos sibi patronos diligerunt, et frigidis ne dicam prophanis Caeremoniis coluerunt) intercessione et patrocinio veniam sibi et gratiam apud Deum esse paratam; quae perniciosa opinio, quantum etiam fieri potuit commentis miraculorum confirmabatur. Alter error est, quod homines etiam non mali, certos sibi Sanctos, tanquam patronos et tutores delegerunt, in eorum meritis atque intercessione plus quam in Christi merito fiduciam posuerunt, atque adeo unico illo advocationis Christi officio obscurato, Sanctos, atque imprimis Virginem Matrem in illius locum substituerunt. Quin et eo ventum est, ut etiam Christum jam in coelo regnans Matri subjiciatur, &c.
Yet for all this, the Popes and Church of Rome (who pretend they cannot err) have been so far from purging out in their Indices Expurgatorii, or suppressing in their Indices librorum Prohibitorum, these their transcendent blasphemous exorbitant Devotions, that they still approve, defend, justify, reprint, confirm, practice them both in public and private: Yea which is more strange, instead of censuring the compilers and asserters of the premised Passages, Psalters, Houres, Offices, Crowns, Rosaries, Postils, Prayers, for their intolerable Extravagances, Blasphemies, Idolatries; wrestings, corruptings most sacred Texts in the Old and New Testament, peculiar to Jesus Christ as God and Man, and the Three Persons of the sacred Trinity, and appropriating them to Mary, they not only advanced them to great honors, and Ecclesiastical preferments whiles they lived, but have since canonized them for most devout, eminent Seraphical Saints in their Church, and Heaven itself, for making the Virgin Mary the greatest Idol in the Christian world, and highest Invader, Usurper of all her Sons Regal, Prophetical, Pontifical incommunicable Offices, Titles, Excellencies; witness the preferring, magnifying, and canonizing of Yldephonsus Archbishop of Toledo in Spain, (one of the first Idolizers of the Virgin, and asserters of her exemption from the contagion of all original and actual sins) St. Bernard Abbot of Clareval, and St. Anselm Archbishop of Canterbury, (his two seconds therein) St. Thomas Becket Archbishop of Canterbury, the Author of her Joyes; St. Dominick and St. Francis, her two grand Chaplains, sent out into the world by her special designation, whose Orders amongst others, are specially devoted to her Service and Adoration; St. Bonaventura, made a Bishop and Cardinal, the compiler of her most blasphemous Ladies Psalter, who turned the word Dominus, attributed to God alone, into Domina, and Mater Dei, throughout the Psalms of David; St. Bernardinus de Senis; their illuminated Doctress • St. Briget, (instructed from Heaven by divine immediate Revelations from Christ himself, and Mary the Queen of Heaven, or Angels specially sent by them unto her from time to time) and their St. Catherine of Senis, to whom she frequently appeared with her Son Jesus Christ: Yea all the Freers of St. Dominicks Order, are not only taken into, and continued in her peculiar service, under her protection whiles on earth, but also sheltered, fostered sub scapulari, capaque decorata coloris Sapphirini Virginis Matris gloriosae ad dextram Filii sui sedentis in coelis: sub hoc securitatis tegmento, in hoc pietatis gremio, vidit ill contemplator sublimium et prospector Domini secretorum Divus Dominicus Fratrum sui Ordinis innumeram multitudinem singularis protectionis custodia, et brachiis amoris peculiaris complexam: when he was wrapped up into Heaven in spirit; and there espying many of all other Religious Orders, near Mary's and her Sons throne, but none of his own; upon which weeping for grief, as if none of them had been saved, thereupon Christ himself with his own hand lift up his Mothers coat or mantle, (tantae capacitatis et immensitatis, quod totam coelestem patriam amplexando dusciter continebat) and shown him an innumerable company of his brethren lying in her arms and bosom, under the secure shelter of this her large coelestial coat or mantle, as St. Antoninus Archbishop of Florence, and St. Briget (to omit others of less authority) have assured us; Sed audi mirabile, (adds St. Briget in the Virgins words, thus complaining to her Son of the degeneracy of St. Dominicks Order, devoted to her service) Dominicus assignavit filios suos sub mantello meo lato; et ecce pauciores sunt nunc sub mantello meo lato, quàm tunc erant sub scapulari suo stricto. Nec tamen omnes vivente ipso Dominico habuerunt ovina vellera, & Dominicos mores, &c. But I much doubt whether such extravagant Magnificats, Passages, Devotions, Practises, Adorations▪ enthusiastical, cabalistical, seraphical Postils, Sermons, Prayers, Hymns, Adulations, Panegyrics as the premised, will bring any of their Authors, Practisers, or this chaste Virgins Adorers, (especially leacherous Freers) under her very coats, or into her amorous arms and bosom, at Christ's right hand in Heaven; since they have rather just cause to fear, that Christ should thrust them for the same into the very bottom of the bottomless pit of Hell, being in truth the greatest affronts, contempts, dishonors they can possibly put upon this most humble blessed Virgin, or on God the Father, Son, and Holy Ghost; whereby they have changed the truth of God into a lie, and worshipped and served the Creature (Mary) more then the Creator, who is blessed forever, Amen; as St. Paul himself (the first Apostle of the Romans, and Church of Rome ) and St. Peter too 2 P • t. 2. 1 2. &c. assures them; who thus prophesied of these False Teachers, and his pretended Papal Successors: There shall be false Teachers among you, as there were false Prophets among them, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction; and many shall follow their pernicious ways, by reason of whom the way of truth shall be evil spoken of: And through covetousness shall they with feigned words make merchandize of you, (as they do of all the parts of the Virgins Offices, Oblations, Images, Relics, Crowns, Rosaries, Masses, Psalters) whose judgment now of a long time lingreth not, and their damnation ceaseth not: They having not only equalized her with, but advanced her in sundry particulars above God the Father, Son, and Holy Ghost, and that in point of Divine Adoration, as these ensuing particulars superadded to the premises will demonstrate.
1. As they have advanced her soul, body, and placed her person on the very Throne of the Trinity, on God's and her Sons right hand in heaven; so they have erected, dedicated as many, if not far more Churches, Chapels, Oratories, Religious Houses, Orders, Fraternities, Societies, Brotherhoods of Monks, Nuns, and other Votaries, styled by her name, for her special worship, adoration, service, honor here on earth, as unto God, or Christ her Son.
2ly. They have compiled, published, dedicated not only hundreds of Postils, Sermons, Legends, but of Offices, Masses, Primers, Psalters, Crowns, Rosaries, Anthems, Hymns, Litanies, Liturgies, Magnificats, Matins, Evening-Songs, Houres, Collects, Complins, Processions, Manuals, and other sorts of Prayers, Poems, Books for her divine worship, service, adoration; more frequently, fervently, devoutly used in the Church of Rome, then those relating to the worship of God the Father, Son, or Holy Ghost; especially in our Ladies Churches of Sarum, Walsingham heretofore, and our Lady at Halls, Grace, Lawrett • , Nantvill, Aix, Shechem, Frankvile, Paris, Ara coeli, St. Mary's le Grand at Rome, C • vodo • ga in Spain, de P •• ari, Caesaraugustae, and sundry other places at this very day; to whose Person, Images, Pictures, Altars they make more Prayers, Vows, Pilgrimages, Oblations, and ascribe more Miracles, Deliverances, then to God the Father, or Son, as their Histories and experience evidence.
3ly. They have consecrated every Saturday throughout the year to the Virgin Mary, upon which account Bernardinus de Busti informs us, Multae meretrices in die Sabbati non peccarent propter reverentiam Virginis (taking the more liberty on the Lord's day) et multi videntur beatam Virginem in majori reverentia habere quam Christum Filium ejus (note it) magis ex simplicitate moti quam scientia. Sed quia honor Matris redundat in Filium. Prov. 17. Patientiam habet Filius Dei in hac quodammodo virorum et mulierum simplicitate. Excellent Seraphical Divinity, much like that of their Freer Tecel, who to set forth the glory and prevalency of the Popes Pardons, (whereof he was the Pedlar) for the encouragement and comfort of Harlots and Whoremongers, so far forgot the honor and reverence he should have given (like these Harlots) to the chaste Virgin Mary, that he impiously averred, If a man had laien with our blessed Lady, the Mother of Christ, and gotten her with Child, yet the Popes pardon was able to set him free from this offense. Besides, as if one day in each week were not sufficient for this Queen of Heavens adoration and honor, they have ex Abundanti at several times, by their Bulls and Canons dedicated no less then five grand solemn annual Festivals or Holy-days; (to wit, of her Conception, Nativity, Salutation or Visitation, Purification, and Assumption soul and body into Heaven ) to her peculiar worship and adoration; which are usually more religiously, devoutly, magnificently observed by all sorts of Romish Votaries, Orders, with more varieties of divine Services, Prayers, Hymns, I itanies, Anthems, Crowns, Aves, Postils, Sermons, Panegyrics, Orations, Processions, then any days or Festivals dedicated to Christ her Son, or God the Father, as their Postils, Psalters, Primers, Breviaries, Missals, Rosaries, Crowns, Offices, Houres of our Lady, and other Books attest.
4ly. Whereas Vows are a part of divine worship to be made and performed to God alone, as Numb. 21. 2. c. 30. 3, to 15. Psal. 50. 14. Psal. 65. 1. Psal. 66. 13. Psal. 116. 14, 18. Psal. 132. 2. Isa. 19. 21. resolve. Whence Aquinas and Cardinal Bellarmine assert, Votum soli Deo fit, as well as Oaths and Sacrifices: Yet the Franciscans and Dominicans, with other Religious Orders in the Church of Rome, when they enter into Religion, make their Vowes and Professions in this form, as Pere Basil a late Franciscan informs us; Je Frere Basil fait vaeu & prom • sse a Dieu le Pere tout puissant, (omitting God the Son, and Holy Ghost, like the Council of Oxford in their Excommunications) a la B. Vierge Marie, au B. S. Francois, et a vous mon Pere, (one motive of his renouncing the Roman Church and Religion.) And Cardinal Cajetan records, In profession Fratrum Praedicatorum sic vovetur; Voveo Deo, et B. Mariae, et omnibus Sanctis; on whose Relics they likewise vow and swear, as well as on the Evangelists; whereby they idolize and adore her and their Saints as God's, to their and God's dishonor.
5ly. They call and entitle all their Offices, Houres, Psalters, Primers, Masses, Litanies, Crowns, Rosaries, Anthems, Hymns, Prayers, Magnificats, Churches, Chapels, Altars made for her public worship and adoration, by her name alone, as Officium, Horae, Psalterium, Missa, Litani • , Corona, Rosarium, Ecclesia, &c. beatae Mariae, (not Dei, Christi, or Spiritus Sancti ) preferring her before them, and her adoration before theirs, since her Name thus gives them both their denomination, form, and being. In which Books of their public and private Devotions it is observable; 1. That they have usually 5, 7, 10, or more Ave Mary's, (besides Salves, as Salve Sancte Parens, Salve Regina, or Mater Misericordiae, and other Collects, Prayers, Anthems, Litanies) prescribed to be said to her, for every Pater Noster they say to God the Father; their Mary's Crown (as Bernardinus Senensis and others inform us) consisting of 63. Ave Mary's, and but 12. Pater Nosters; and their Rosaries, Primers, Chaplets, Beads, being usually made up with 150. Aves, and 15. Pater Nosters; so as by this computation they adore, worship, invoke, praise and magnify her at least 9, 10, or 20 times more in their public and private Devotions, then they do God the Father, Son, or Holy Ghost. Yea their devout canonized St. Margaret, said no less then a thousand Ave Mary's on every Vigil and Festival dedicated to the Lady Mary, as their Legends record for her honor, in adoring the Virgin a thousand times more then God the Son, or Father. 2ly. That in them they usually begin with an Ave Maria and Pater Noster said to Mary, and always annex an Ave Maria to the end of every Pater Noster, as a branch thereof, or necessary Appendix to it; as if they could not possibly adore and pray to God the Father in Heaven, without adoring, invoking her as their Goddess or Mother in Heaven; though Christ himself when he instituted and prescribed the Pater Noster, never annexed the Ave Maria to it, which was at first no Prayer to, but a mere salutation of her, used only once, not 10, 20, or more times together, and that only by an Angel specially sent with a message to her from God, not by any men or women without the like message or commission; and that to her person alone, when present with her on earth, and she amongst women, which they now use only to her whiles absent, and as far distant from them, as the highest Heavens are from Earth, where they place her (body and soul) on the Throne of Majesty, far above all Orders of Saints or Angels, having no women nor Saints in her company; which Aves they utter only to her Pictures, Images, as if she were present in them. 3ly. They say and direct their very Pater Nosters in her Offices, Hours, Crowns, Rosaries, &c. to her, as a part of her worship, service, kneeling before her Images, Pictures, Altars, not to God the Father, which Paters some of their Doctors justify they may say to her, and other Saints too; whereas Dr. Boys his new Mater Nostra, (compiled out of their own Authors and Offices) would be far more suitable to her service. 4ly. That they have many more Religious Orders of Freers, Nuns, and other Fraternities, Sodalities, dedicated to her worship, adoration, and obliged daily to say her Offices, Litanies, Houres, Crowns, Rosaries, Collects, Anthems; and dedicate, offer more rich Gifts, Oblations of all sorts at and to her Altars, Churches, Chapels, Orders, Images, especially more Tapers, Candles on Candlemas day, and make more Pilgrimages to them, then to God the Father, Son, or Holy Ghost.
6ly. They begin their first Morning, Noon, Evening Devotions, with Ave Mary's to her Majesty, to which they are specially summoned by ringing an Ave Mary Bell, (which no Interdict can suspend) as soon as they awake; about which there happening a long Suit in the Court of Rome between their 4. Orders of Frees, which Order ought to ring it first each morning, the Pope and his Conclave at last gravely resolved, by an immutable Decree, That that Order which first rose every morning, should first ring the Ave Mary Bell, if they pleased. Besides, they commit the custody of their souls, bodies, senses, and all they have to her hands, not to God's, first and last each day, by this Prayer prescribed them in their public Offices, Houres, and particularly in the beginning of their Horaebeatae Mariae secundum usum Romanum, p. 7. In manus tuas, ô Sanctissima Virgo Maria, ego indignus peccator (or servus tuus ) body commendo totum corpus meum, & totam animam meam, quinque sensus meos, & totam vitam meam, & omnes actus meos, &c. Yea sundry of their Monkish and other Predicant Writers, begin their Sermons, Books with an Ave Maria, Salve, Gaude Maria, or some other address unto her; and end them with Laus beatae Virgini, instead of Laus Deo: Yea their great Historian Cardinal Baronius, concludes the First Tome of his Annals thus; Sanctissimae Virgini Mariae (not Deo ) ut haec omnia accepta fecimus, ità pariter offerimus: And their grand Champion Cardinal Bellarmine, affixeth this Postscript to the two First Tomes of his Controversies, Laus Deo, Virginique Matri Mariae, coupling both of them together, as coequals; and then adding, Deo item Jesus Christo after her; and Gregorius de Valentia the Jesuit closeth up his Books de Missa, & de Purgatorio, with Laus Deo & B. Virgini Mariae, item Jesus Christo, (as Bp Morton, and Dr. Boys observe) setting the Cart before the Horse, Laus Mariae Virgini, before filio ejus: And no wonder, since almost throughout Bernardinus de Busti his Mariale on her festivals, and most Postillers, Writers of her Excellencies, and in sundry Prayers in her Litanies, Psalters, Offices, Hours, Crowns, Rosaries, directed jointly to Mary, and Christ her Son, or God, she is praeponed before them, and first saluted, adored, invoked, and they only in the rear or last place; more particularly in this Prayer of their Canonized St. Anselm Archbp. of Canterbury, her devout Chaplain, in the end of the last Tome of his Works. Anselmi nuper praecatio, Matri Virgini Mariae, simul & filii ejus, In which he first invokes her with, Sancta & inter Sanctos, post Deum singulariter S. Maria, &c. O mater salutis! O templum pietatis & misericordiae, &c. confessing the filthiness of his Nature to her with shame and grief, as offensive to her transcendent purity, imploring her pity; with, Sana ergo clementissima infirmitatem, & dele quae te offendit foeditatem. Aufer benignissima languorem, & non sentias quem horris foetorem. Sana animam servi tui peccatoris, &c. Nunquid tu Domina mea mater Dei poteris perditum clamantem non curare? At last he introduceth her Son, and thus conjoins the mother and son together, as coequals. Nonne ill filius hominis venit vocare ad poenitentiam peccatores, & Mater Dei contemnet precantem in poenitentia? Sed si pariter ambo offensi est is, nonne & ambo clementes est is? Fugiat ergo reus justi Dei, ad piam matrem misericordis Dei; refugiatque reus offensae Matris, ad pium filium benignae Matris. Ingerat se reus utriusque inter utrumque. Injiciat se inter pium filium et Matrem; Pie Domine, parce servo matris tuae; Pia Domina, parce servo Filii tui, quia me injicio inter duas tam immensas pietates, non incidam inter tam potentes severitates. Non erubescam quod spero in vobis hanc pietatem. Dic mundi Iuder cui parcis? Dic mundi Reconciliatrix quem reconciliabis? si tu Domine damnas, et tu Domina averteris homunculum bona vestra, cum amore, mala sua cum moerore confitentem. But no marvel they thus place the Mother before the Son; or Father, and their Lady before their Lord; because,
7ly. As they have obliterated their Name, Title of Dominus, &c. and thrust in hers of Domina and Maria instead thereof throughout David's Psalms in their Saint Bonaventura his Psalterium beatae Mariae, and Bernardinus Senensis his Officium Conceptionis Mariae, authorized by their Popes Bulls; So it is likewise observable, that in their Horae beatissimae Mariae secundum usum Romanum, Antwerpiae 1568. p. 328. to omit others set forth by authority of their Church and Popes, they have metamorphosed St. Ambrose and their own Te Deum laudamus, &c. into Te Matrem Dei laudamus, Te Mariam virginem confitemur. Te aeterni patris sponsam, omnis terra veneratur. Tibi omnes Angeli & Archangeli: Tibi omnes Principatus humiliati serviunt. Tibi omnes potestates et supernae virtutes; tibi omnes coelorum dominationes obediunt, &c. Tibi cuncta Angelica creatura, delectabili voice proclamabant. Sancta, Sancta, Sancta Maria Mater Dei & Virgo, &c. Te gloriosus Apostolorum chorus, creatoris Matrem collaudat, &c. Te tota coelestis curia coelorum Reginam honorat, Te per universum mundum sancta Ecclesia invocando celebrat Matrem divinae Majestatis, Venerandum te veram Regis caelesti puerperam, &c. Tu Angelorum Domina, Tu Paradysi janua, Tu scala regni coelestis, &c. Te ergo poscimus servulis tuis subveni. Salvanos populū servorū tuorum Domina, ut simus participes haereditatis tuae; Et regenos, & extolle usque in aeternum. Per singulos dies O Domina te salutamus, Et laudare te cupimus in aeternum, devota mente et voice. Dignare dulcis Maria, nunc & semper sine delicto nos conservare. Fiat misericordia tua nobiscum, quia Maria in te confidimus; In te dulcis Maria speramus, ut nos defendas in aeternum.
8ly. In the Popish Council held at Oxford, Anno 1222. 6 Henry 3. under Stephen Langton Archbishop of Canterbury, (that arch Rebell to King John and his Realms, inthralled to the Pope by his Treasons and Rebellions) the whole Council and all the Prelates, Clergy of England, were so intent upon the Privileges of the Church, and honor of the Virgin Mary, with other Saints, that in the very Prologue of their Canons and Excommunications (agreed upon in that Council) they quite forgot the Names of God the Son, and Holy Ghost; inserting Mary's and the Saints in their steeds; as our learned Bishop Jewel observes, yea all the Editions, in Lyndewoode, Johannes de Aton, Laurentius Surius, and others attest. Ex authoritate Dei Patris omnipotentis, et beatae Virginis et omnium Sanctorum, (not Filii, & Spiritus sancti ) & praefati Concilii, Excommunicamus omnes illos qui Ecclesias suo jure maliciose privare praesumunt, aut per maliciam earundem libertates infringere vel perturbare contendunt. It seems God the Son and Holy Ghost were not present in this Council, but only God the Father, the Virgin Mary, and Saints, else they could not have been thus quite forgotten.
9ly. In the Litania Deiparae Virginis ex sacra Scripturae desumptae, quae in alma domo Lauretana omnibus diebus Sabbatis, Vigiliarum & Festorum ejusdem Virginis musice decantari solent, printed at the end of the Instructions and Advertisements of Dr. Gaspar Laerte of the Society of Jesus, ( how to meditate the Mysteries of the Rosary of the most holy Virgin Mary, translated out of Italian into English ) as they sacrilegiously wrest, apply sundry Scripture Texts unto her, not meant nor intended of her, and amongst other Titles thus style her, Faeminarum restauratio, Reparatrix Parentum, Reparatrix Posterorum, Mediatrix Mundi, Auxiliatrix praesens, Causa salutis humani generis, Advocata nostra, Advocata Evae, Obses fidei nostrae apud Deum, Scala coelorum, Redemptio captivorum, Adjutrix destitutorum, Solatium mundi, Christianorum profugium, Spes desperantium, Spes unica peccatorum, Spes Christianorum sanctissiima, Laetitia Sanctorum, Expectatio et Proemium bonorum, &c. So they likewise obliterate the usual clauses proper to Christ as God, with his Name and the Title of Lord, and thus insert new petitions unto her, instead of Christ, God, the Lord, in their Litanies. Per sanctam nativitatem tuam, per admirabilem annunciationem tuam, per memorabilem purificationem tuam, per gloriosam assumptionem tuam, libera Nos, Virgo gloriosa, Peccatores, ut veram poenitentiam nobis impetrare digneris. Resp. Te Rogamus audi nos. Vt Societates tibi peculiari obsequio devotas conservare et augere digneris. Resp. Te Rogamus audi nos. Ut Ecclesiae sanctae cunctoque populo Christiano curam & unitatem impetrare digneris. Resp. Te Rogamus audi nos. After which there follows in the Breviarie, Intercedente beata Maria Regnum etiam Angliae, una cum universis in ea commorantibus ab haereticorum feritate converte; the like Metamorphoses they have made in other parts of their ancient Liturgies and Missals to adore and defy her instead of God the Father, and the Son.
Finally, as Cardinal Cusanus and others, who assert her to be born without original sin, write, that she stood in need of no Savior, Non indiguit virgo Liberatore, qui ipsam absolveret a sententia in Adam et in posteros lata, quod ipsa sub principatu authoris mortis nullo unquam tempore fuit. Maria non est deleta de libro mortis, quia in ea nunquam fuit, &c. So on the contrary, Bernardinus de Busti seraphically and blasphemously averrs, Sola benedicta Maria plus fecit Deo, vel tantum, ut sic dicam, quantum fecit Deus toto generi humano. Ipsa perfectionibus orbis ultimam perfectionem adduxit, cum ea ipsi universitatis auctori, ut ita dixerim, nonnulla adduxit; puta aeterno principio inceptionis exordium; aeternitati divinae temporale periodum, infinitati immensae quantitatem corpoream: (Whence St. Briget brings in all the Saints praying thus unto her. O Domina benedicta, tuportasti Dominum in te. Tu Domina omnium es: Quid est quod non poteris? Quod enim tu vis, hoc factum est, &c..) Neither rests he here, but elsewhere thus repeats it with additions, and far greater impudence; Sed ô Virgo gratissima, nunquid tu aliquid fecisti Deo? Nunquid vicem ei reddisti? Profecto, si fas est dicere, tu secundum quid, majora fecisti Deo quam ipse Deus tibi et universo generi fecit humano. Volo ergo ego dicere (such is his in pudence) quod tu ex humilitate tacuisti: Tu enim solum cecinisti; Quia fecit mihi magna qui potens est. Ego vero cano et dico, quia tu fecisti majora ei qui potens est. Deus namque hominem de limo terrae formavit: Tu vero beatissima virgo Deum de tuis preciosissimis sanguinibus generasti, et illum purissima carne tua cooperuisti & velasti: Item, Deus hominem de fructibus paradysi educavit; & tu ipsum Deum pavisti ubere de coelo pleno; cujus lactis una gutta parvula praevalet omnibus lignis paradysi, fructibusque omnibus totius mundi. Deus quoque hominem pellicea induit vest; Et tu Virgo gloriosa Dei filium tuis panniculis inv • luisti, & postea tunica incensutili induisti, quae praevalet omnibus tunicis mundi. Et sic discurrendo probare possum, quod tu virgo dignissima secundum quid, multa ampliora beneficia contulisti Christo, quam Deus homini in suae creationis primordio. Their late Canonized Saint Bernardinus Senensis sings the like Magnificat to the Virgin; Sola benedicta Virgo Maria plus fecit Deo vel tantum (ut ita dicam) quam fecit Deus toto generi humano. Credo etenim certe quod mihi indulgebit Deus, si nunc pro Virgin loquar. Congregemus in unum quae Deus homini fecit, & consideremus quae Maria virgo Domino satisfecit: (which he recites, compares, and then concludes:) Reddenda ergo singula singulis, scil. quae fecit Deus homini, & quae fecit Deo beata Virgo, videbis, quod plus fecit Maria Deo, quam homini Deus: Ut sic pro solatio dicere liceat, quod propter beatam Virginem ( quam tamen ipse fecit ) Deus quodammodo plus obligetur nobis, quam Nos sibi. Good Roman Catholic Blasphemy! demeriting no less then a canonization by the Popes and Church of Rome. Neither doth the Jesuit Osorius come much short of them. Dubitant aliqui, an Maria adeo bona mater Christi dici debeat, ac bonus est aeternus Pater. At vero si duntaxat filium ab utroque genitum attendamus, in nihilo Pater excedit matrem. Idem enim filius est ab utroque genitus; et hac ration Mater adeo bona Maria est, ac aeternus Pater. To which he elsewhere adds, Cui ergo B. Mariam comparabimus? Non Evae, non Sarae, non Racheli, nec Lunae, nec Soli. Cui igitur? PLANE DEO bona omnia continenti. Therefore Cardinal Bellarmine, had little cause thus to censure Luther for this saying; Papistae, inquit Lutherus, B. Mariam Deum constituunt; omnipotentiam ei tribuunt, omnes se ad eam conferunt, et plus gratiae ab ea expectant, quam a Christo Jesus. Horrenda est haec ejus impostura, &c. Quis enim Catholicorum uni vero Deo, coeli Reginam, Mariam ullo modo aequavit? since these thus equalize her to him; and their own Ludovicus Vives confesseth, Multi Christiani in re hona plerumque peccant, quod Divos, Divasque non aliter venerantur quam Deum, especially the Virgin Mary; and their learned Bishop Claudius Espencaeus assures us, that their Christiani vetuli & seniculi, as well as their been & devotius educati pueri, hodie non minus tribuunt Divis quam Deo; qui hunc quam illos minus placabilem aut exorabilem putant; concluding it with an Vtinam mentiar, as a truth beyond denial.
I appeal now to the Souls and Consciences of all sober judicious Pontificians, or Roman Catholics, and other ingenuous Christians, for whose conviction and satisfaction I have so largely insisted on the premises:
1. Whether the Popes, Church of Rome, with these their Seraphical Doctors, Saints, Predicants, whiles they thus over-advance, extol the Virgin Mary, have not thereby in a great measure dethroned, ungodded (if I may so speak) both God the Father, Son, and Holy Ghost, and advanced this their Lady, Queen, Empresse, Goddess of Heaven and Earth above them, adoring her with, yea investing her in all their Divine Attributes, Titles, Offices; adoring, extolling, honoring, invocating, serving her far more then all or any of their sacred persons, equallizing her with them in all respects, and making, styling her a Goddess, yea Dea Dearum, as they directly style her; not to her honor or her Sons; but to hers and his great dishonor, and reproach; as George Cassander resolves, Hoc non est Filium honorare, sed potius Filio contumeliam facere.
2ly. Whether they are not herein guilty, (as Mr. Fox, B p Jewel, Dr. Rainolds, e Bishop Morton, and others assure us) of most transcendent blasphemy, execrable Idolatry, and more apparent wresting, perverting, altering, corrupting innumerable Texts of sacred Scripture, then any former Heretics in the Christian Church? Against Deutr. 4. 2. c. 12. 32. Josh. 1. 7. Prov. 30. 6. Rev. 22. 18. 2 Pet. 3. 16.
3ly. Whether the Romanists in invocating, adoring, crying to the Virgin Mary as aforesaid, and other Saints, be not more brutish then the very brute beasts of the field, young Lions, and Ravens, who both look up, and cry, seek to God alone (their creator, not to any Saint or creature) for everything they want, as these Scriptures resolve; Psal. 104. 21, 24, 25, 27, 28. Ps. 145. 15, 16. The young Lions roar after their pray, and seek their meat from God; The eyes of all creatures in the sea and earth, both small and great beasts, fish and creeping things (as well as men) wait all upon God, that he may give them their meat in due season▪ &c. Thou openest thy hand and fillest the desire of every living thing. Joel 1. 20. O Lord the beasts of the field cry also unto thee. Jon. 3. 8. Let man and beast be covered with sackcloth, and cry mightily unto God. Psal. 147. 9. God giveth to the beast his food, and to the young ravens that cry, (to him for it.) Job 38. 41. who provideth for the raven his food, when his young ones cry unto God: whence the Psalmist, Psal. 148. 11, 12. exhorts beasts and all cattle, creeping things and flying fowls, (as well as Angels, Kings of the earth, and all people, high or low, young and old, males and females) to praise the name of the Lord (a part of divine adoration and prayer) for his name alone is excellent, his glory above the earth and heavens: Not the Virgin Mary's, as they assert; & Psal. 150. 6. Let everything that hath breath (as well beasts, fowls, fishes, and creeping things, as men) praise the Lord; not our Lady, as Bonaventure hath blasphemously perverted it.
4ly. Whether they be not more sottish, stupid herein, then the very worst of Pagan Idolaters, who by the light of Nature never prayed to any Saint, Angel, creature for help in time of trouble, nor adored anything, but what they really believed to be a God, and their God, able to help and save them. Hence Plato in his Alcibiades 2. De Oratione ad Deum, Legum Dialog. l. 4. & 6. and in his Definitiones Philosophorum Rerum, resolves; That God only is to be adored, sacrificed and prayed to in public and private; defining, Sacrificium est donum Victimae DEO. Praecatio est petitio bonorum, aut quae bona videntur hominibus à DEO. The like saith Cicero in his Books de Natura Deorum; Ovid. Fastorum lib. & Tristium, l. 1. Eleg. 1. Virgil. Aeneid. l. 3. Homerus, Iliad. l. 9. Terentius Phormion. Act. 2. Scen. 2. Dionysius Halicarn. Antiqu. Rom. l. 2. pa. 5. Plutarchi, Numa Pompilius, Pindarus, Euripides, Sophocles in their Poems, Diodorus Siculus, Alexander ab Alexandro Gen. Dierum, lib. 3. cap. 13. and other Heathen Authors attest; whence Jonah 5, 6. when God sent a mighty tempest, so that the ship wherein Jonah fled from Tarshish was like to be broken; the heathen mariners being afraid, cried every man to his God; Yea the shipmaster coming to Jonah ( who lay fast asleep) said unto him, arise, call upon thy God, if so be that God will think upon us that we perish no • . After which, ver. 14. They cried unto the Lord, and said, we beseech thee O Lord, we beseech thee let us not perish, &c. So Jonah 3. 8. The King and people of Nineveh proclaiming a fast, prescribed, that both man and beast should cry mightily unto God. The Psalmist assures us, Psal. 107. 18, 19, 23, 28, 29. That all sorts of men in their affictions, and all that go down to the sea in ships, (like the mariners in Jonah) do then cry unto the Lord God in their trouble, and storms (not to any Saint, Angel, or other creature) and he bringeth them out of their distresses. Thus the Priests of Baal cried and prayed unto Baal to hear them, as to their God, 1 Kings 18. 21, 24, 26, 27. Thus the Idolaters transplanted from Assyria and other Countries to Samaria, being destroyed by Lions, made and served several God's of their own, and yet feared the God of the land, 2 Kings 17. 26. to 35. So the Israelites revolting to Idolatry, cried and offered incense only unto the new God's they had chosen, to save them in the time of trouble, which they could not do. Yea the most sottish Idolater, who planted, watered a tree, burnt one part thereof, and made the residue a God, fell down unto it, worshipped and prayed unto it, (upon this account alone that, he believed it to be his God, ) saying, Deliver me for thou art my God, Isa. 44. 9. Yea Cyrus and Artaxerxes, two heathen Kings, prescribed prayers and sacrifices to be made unto the God of heaven for their lives, and the lives of their sons, Ezra 6. 8, 9. c. 7. 21. And the Athenians erected an Altar to the unknown God they ignorantly worshipped. As the Scriptures are express, that God only is to be adored, worshipped, prayed to; That the Apostles, Saints in the Old and New Testament never made any prayers or supplications to any Angel, Saint, but God alone; yea Christ himself in the Lord's prayer instructed his Disciples to pray only to God, no petition or clause of that exact pattern of prayer being communicable to any Angel, creature but only to God: So the Roman Historians and Poets, as Tacitus Annal. l. 4. c. 3. l. 16. c. 6. Seneca de Consolatione ad Polybium, c. 31, 32. Martial Epig. l. 4. Epig. 1. l. 7. Epig. 51. l. 10. Epig. 32. l. 11. Epig. 4. C. Plinius secundus, Epist. l. 10. Epist. 44, 45, 60, 101. Panegyr. Trajano dictus, p. 21, 25, 49, 52, 59, 142, 167, 168. Julius Capitolinus in Vita Antonini Pii, p. 10. Aelius Lampridius, p. 280, 281, 333, to 358, 388, in the Lives of Antoninus D • odumenus, & Alexander Severus, Julius Capitolinus, p. 412, 413, 423, 424, 439, 440, 459, 460, 473, &c. 490, 491, 492. & Flavius Vopiscus, p. 860, to 693. record, that the Pagan Romans prayed only to their God's, and none else, for the lives, safeties of their Emperors and others; yea reputed prayer a divine worship, adoration, peculiar only to the God's, and incommunicable to any others. If therefore the Roman Church, Popes, believe not Mary and other Saints to be real God's; and yet invoke, adore her or them as their only Ayders, Protectors, Savior's, Deliverers in their distresses; They are far more sottish, idolatrous, then the very bruits and sottishest Pagan Idolaters, there being no president in the Old or New Testament, of any prayer made to Angels, or Saints departed, or other creature, but unto God alone, or what was reputed to be a God, who knew, searched the very secrets of their hearts, and was able to save and deliver them in their extremities; which none but the true God alone can do: Now whereas Popes and Popish Doctors have fancied, that the Virgin Mary and other Saints departed, do know their persons, necessities, hear their prayers, and can supply their wants; it is directly contradicted by Job 5. 1 c. 24. 20, 21. 2 Kings 22. 20. 2 Chron. 6. 9. c. 34. 28. Eccl. 3. 22. c. 6. 4, 12. c. 7. 24. c. 8. 7. c. 9. 5, 6. Isaiah 63. 1, 6. c. 8. 19. c. 26. 13, 14. Psalm 88. 5, 10. Psal. 115. 17. Lam. 3. 6. John 5. 25. Augustinus De Cura pro mortuis, p. 13, 14, 15. And whereas they suggest, That they see all their prayers and necessities in the looking glass of the Deity, as their Seraphical Doctors resolve, it is the most sottish whimsie that ever was invented: For 1. the Scripture assures us, that God is invisible in his own essence; that no man nor eye hath seen, or can see God at any time, Rom. 1. 20. Col. 1. 15. 1 Tim. 1. 17. c. 6. 16. Heb. 11. 27. John 6. 46. cap. 1. 18. 1 John 4. 12. 20. If then God be thus invisible in himself, how can he be fancied to be a mere common looking-glass, which not only all Saints departed clearly behold, but likewise see all things done or spoken on earth by reflection in him, who is invisible. 2ly. No species can be received into or reflected by or from a glass, but only at a convenient distance, and that by a corporeal visible substance, capable to receive & reflect corporeal species visible to the eye: But that all things acted, yea all prayers uttered on earth, should be visible, or reflected in God a Spirit, at so grand a distance as the highest heavens are from earth, and that so visibly, as all the Saints, Angels in heaven, do or may exactly see and take knowledge of them, is a most extravagant fantasy. 3ly. That Prayers, which are either merely mental, or vocal, having no visible colors, species, being always said to be heard by God himself, who is therefore styled a God hearing prayers, Psal. 65. 2. 1 Kings 8. 30, 34, 36, 37, 43, 45. 2 Chron. 6. 21, 23, 25, 27, 30, 33, 35, 39. Nehem. 1. 6. c. 4. 4. Job 27. 9. John 11. 42. Psal. 4. 1. Psal. 10. 17. Psal. 17. 1. 6. Ps. 20. 1, 9. Ps. 27. 7. Ps. 28. 2. Ps. 30. 10. Ps. 39. 12. Ps. 54. 2. Ps. 61. 1. Ps. 64. 1. Ps. 84. 8. Ps. 102. 1. Ps. 119. 149. Ps. 130. 2. Ps. 140. 6. Ps. 143. 5, Neh. 9. 27, 28. should not be heard but only seen by Mary, the Saints or Angels now in heaven, and that in speculo Trinitatis, is as great a solecism, absurdity, contradiction, as to aver that men may see sounds with their eyes, or in a looking glass, and see colors with their ears: since sounds, prayers are only the objects of the ears, not eyes; and colors of the eyes, not ears. Hence the Prophet Daniel thus prayed to God, Dan. 9. 18, 19. O my God incline thine ear and hear, open thine eyes and behold our desolations, &c. O Lord hear, O Lord hearken; Hence we read of the seeing eye, and the hearing ear. Prov. 20. 12. That the ear only (not the eye) trieth words, as the mouth tasteth meats, Job. 12. 11. c. 34. 3. Hence hearing with the ears, and seeing with the eyes of the body or mind, are usually put in contradistinction in Scripture, Isaiah 6. 9. Mat. 13. 13, to 19. Mar. 4. 12. Eccles. 1. 8. Lu. 8. 10, 11. John 12. 40. Acts 28. 26 Rom. 11. 8. Therefore the Virgin Mary's or other Saints seeing (not hearing) their prayers in heaven, in the looking-glass of the Trinity: is as gross, as senseless a Bull, repugnant to the Nature of God, the whole series of Scripture, and common sense, as absurdity itself can invent; which no rational man can believe, till deaf men can see voices, sounds with their eyes, hear or taste colors with their ears, mouths. 4ly. If the Virgin and Saints departed, because they see God, do therefore certainly see, know all things in God, that he sees or knows, (especially all men's hearts and mental prayers) and hear, understand millions of prayers made in all kind of languages they never knew on earth, at one instant, they should then be as omniscient as God himself, and so God's outright, as they make the Virgin Mary.
5ly. Whether by all the premised particulars it be not apparent, that the Popes, Clergy, and whole Church of Rome have been, and still are far worser, greater Heretics and Idolaters, then the Collyridians, condemned for Heretics and Idolaters too in the primitive Church, about the year 370. by Epiphanius Bishop of Constance in Cyprus, and others; whose Heresy, Idolatry is related to be only this; Haec heresies in Arabia, & Thracia, & superioribus partibus Scythiae emicuit, introduced, practiced only by a few women; Quidam enim mulieres currum quendam, five sellam quadratam ornantes, expanso super ipsum linteo, in die quadam illustri anni per aliquot dies panem proponunt, et offerunt in nomen Mariae. Omnes autem de pane participant. This they did in honor to her as the Queen of Heaven, as his, Ne dicant honoramus Reginam coeli, intimates: This is all they were guilty of. Now compare these and the Romanists heresy and idolatry to her together, and we shall easily discover how far they outstrip them in all particulars.
1. This their Heresy and Idolatry was introduced, practiced only by women, and those but few, simple, seduced by the Devil, like as Eve was of old; But theirs was introduced, fomented, propagated, justified by Monks, Popes, Prelates, Priests, Canonists, Casuists, Schoolmen, reputed the wisest, holiest, most Seraphical Doctors in the Church of Rome, led by the unerring Spirit of God (as they pretend;) and is universally practiced by their Male as well as Female Catholics of all orders & degrees. 2ly. They only at one solemn time in the year did publicly set little Cakes of bread, called Collyrides, in a Chariot thus adorned, for some few days space, before the Virgin Mary's Image, & then offered them to her themselves; but consecrated no Priests, nor Religious Persons, Orders, Churches, Chapels, Altars, Images, compiled, used no public Offices, Psalters, Primers, Crowns, Masses, Litanies, Anthems, Prayers, Aves, Salves, made no Processions, Pilgrimages to her, as the Pontificians practice, not at one time of the year alone, but daily, or on all Saturdayes, and 5. annual Festivals dedicated to her. Baronius and Spondanus assure us, that Petrus Damianus at the request of some melancholy Hermits, was the very first who introduced the Office and Service of the Virgin Mary into his Private Monastery, Anno 1056. with much opposition of Gozo and others, who dissuaded his Monks from the use thereof; and that her office was not publicly received nor practiced in the Church, till confirmed afterwards by Pope Urban the 2d. in the Council of Claremont, An 1095. their Hours, Psalters, Crowns, Rosaries, Litanies, Mariales being introduced long after by degrees: Therefore not used by these Collyridians. 3ly. They offered only little Cakes unto her in a Chariot: These Prayers, Praises, Incense, Gold, Silver, Pearls, Jewels, Tapers, yea Houses, Churches, Lands, and things of greatest value, her Churches, Chapels, being more richly adorned then their Chariot. 4ly. They all divided and did eat the cakes they offered to her in this their May-game, feasting themselves therewith: But all their oblations bestowed on her, are divided amongst her Priests and Freers, for the maintenance of her worship. 5ly. They placed only one Image of her in a Chariot: These erected thousands of costly Images, Statues to her in stately Churches; yea oft times carry them about in Gilded Chariots, or on Prelates, Priests, Princes shoulders in their Processions, Triumphs, with a glorious Imperial Crown on her head, and a royal Scepter in her hand, with Christ her son as yet a sucking babe, lying unactive in her arms, ruling and domineering over him as aforesaid; when they had nothing but her bare Image, without her babes. 6ly. Though they thus honored, and called her, The Queen of Heaven, yet they gave her no other Titles, applied no Attributes, Offices, Texts of Scripture peculiar unto God or Christ, unto her: Whereas they honor, adore, pray to and extol her, not only with the very same Title of The Queen of Heaven, but with far more and greater Divine Titles, Attributes, Excellencies, Offices, and wrest, corrupt sundry express Scriptures for that purpose, which they appropriate to her, though peculiar unto God, or Christ our Savior, which the Collyridians never did. 7ly. They made, published no such Magnificats, Mariales, Books, Anthems, Postills, Sermons, to extol her transcendent Excellencies, and excite others to worship, adore her in such sort as they, and were never guilty of such extravagant blasphemies prayers, assertions as those forementioned: Therefore their Heresy, Idolatry in these and other premised respects is greater and more detestable then the Collyridians. 9ly. All the Arguments produced by Epiphanius against these Collyridians, which then suppressed their Heresy and Idolatry, directly condemn the adoration of the Virgin Mary, as not only ridiculous, foolish, repugnant to the Scriptures, not warranted by any presidents in sacred story, or the Primitive Church or Saints; who never invoked nor adored Mary, nor any other male or female Saints how great or holy soever, nor any Angel, but God alone, but as introduced by the Devils suggestion, yea damnable and destructive to their souls; as these passages (worthy special observation) will demonstrate. First, in his prologue he writes of this their Heresy, Quae sane et ipsa ridicula est, ac ludibrii plena apud prudentes reperitur. Incipiens autem de ipsa tractare, & opiniones ipsius recensere, stoliditatis enim potius condemnationem incurret, quam ut aliquid sapientiae in ipsa, esse judicetur, quemadmodum etiam aliae similes huic fuerunt. Sicut enim supra per contumeliam in Mariam, hi qui haec opinari videntur nocivas opiniones in Cogitationes hominum seminant; sic etiam hi ad alteram partem inclinantes in summo detrimento depraehenduntur, quo illud quod apud externos quosdam philosophos celebre est, dum dicunt, extremitates aequalitates, etiam in ipsis impleatur. Aequale est enim in utrisque his sectis detrimentum, illi quidem vilipendent sanctam Virginem, hi vero rursus ultra decorum glorificent. Hi enim qui hoc docent, qui sunt praeterquam mulieres? Muliebre enim genus lubricum est, erroneumque ac intellectu humili praeditum, etenim et ipsi Diabolo visum est hoc a mulieribus evomere. Quemadmodum enim supra apud Quinullam & Maximillam ac Priscillam ridicula sunt dogmata, sic etiam hic: 2ly. He thus proceeds against and encounters their heresy, after his recital of it. Nunc autem clare de ipsa dicemus & confutationes contra ipsam pro viribus Deum invocantes apposituri sumus: quo hujus simulacrificae Haeresis radicibus excisis, a quibusdam talem rabiem exolvere in Deo possumus. Age igitur, virilem animum induamus, et harum mulierum insaniam dissipemus. Totum enim hoc mulier is opinio est, et Evae rursus deceptae morbus, imo potius serpentis, bestiae illius irritativae, et quae loquuta est in ipsa, est haec erroris promissio, nihil in medium affereus, neque promissa perficiens, sed solum mortem efficiens, ea quae non sunt, velut quae sunt nominans, et per visionem ligni inobedientiam faciens et aversionem ab ipsa veritate, et ut ad multa se converteret. Aestimare autem licet qualia impostor ill seminarit, dum ait, eritis sicut Dii; sic et harum opinio per praedictae Bestiae elationem impulsa est. Nam in hac Natura rursus mortem, velut saepe dixi. Primum equidem statim consideremus, ab aeterno usque in hunc diem, cui non manifestum est, quod daemoniorum est Doctrina et forma et abalienata aggressio, Deo enim ab aeterno nullatenus mulier sacrificavit, non ipsa Eva & quidem in transgression constituta. At non ausa fuit amplius talem impiam aggressionem perficere, non una ex ipsius filiabus, &c. where he proves at large, by sundry Scripture presidents and Texts, which I pretermit, that no women ought to be Priests, or to offer sacrifice, or speak in the Church, as these women offered sacrifices to Mary, Then he thus proceeds to refute their invocation and adoration of Mary. Unde vero nobis rursus haec nova fabula excitata est? Unde mulierum fastus: et insania muliebris? Unde nutrita malicia rursus per foeminam nobis foemineam opinionem mentibus infundens, suam voluptatem operans à proposito decedere miserum hominum naturam cogere conatur? Caeterum suscipiamus animum ipsius Job, firmitatem Athletae illius armemur justa responsione, in labia assumpta. Dicamus & ipsi, velut una ex stolidis mulieribus loquuta es, unde enim non stolidum hoc apparebit, omni prudentiam habenti, eamque per Deum adepto. Unde non est simulacrificum hoc studium, et Diabolicus conatus? Praetextu enim justitiae semper subiens hominum mentem Diabolus, mortalem naturam in hominum oculis Deificans, statuas humanas imagines praese ferentes per artium varietatem expressit. Et mortui quidem sunt, qui adorantur, ipsorum vero imagines, quae nunquam vixerunt, neque enim mortuae esse possunt quae nunquam vixerunt, adorandas introducunt, adulterante mente ab uno et solo Deo commune scortum, ad multam multiplicis coitus absurditatem irritatum, et quod temperantiam legitimi conjugii unius viri detrivit. Revera, sanctum erat corpus Mariae, non tamen Deus: Revera virgo erat ipsa virgo et honorata, sed non ad adorationem nobis data, sed ipsa adorans eum qui ex ipsa carne genitus est, de • oelis vero ex sinibus paternis accessit. Et propterea Evangelium monuit nos dicens, quod ipse Dominus dixerit, Quid mihi & tibi cura est mulier? nondum venit hora mea. Quo non putarent aliqui magis eximiam esse sanctam virginem, mulierem eam appellavit, velut prophetans, quae futura essent in terra sectarum ac haereseon gratia, ut ne aliqui nimirum admirati sanctam, in hanc haeresim ejusque deliramenta dilabantur. Est enim ludibrium tota res, et anicularum fabula, ut ita dicam, tota haeresis tractatio. Quae vero scriptura de hoc narravit? Quis prophetarum praecepit hominem adorari, nedum mulierem? Eximium equidem est vas, sed mulier, et nihil a natura immutata, verum et intellectu, et sensu in honor honorata, velut corpora sanctorum; et siquid amplius ad glorificationem dixerim, sicut Helias, ex matre virgo et sic manens in perpetuum, et translatus, et mortem non conspicatus; sicut Johannes qui super pectus Domini recubuit, quem diligebat Jesus; sicut Thecla sancta, et Maria adhuc honoratior hac est, propter dispensationem mysterii qua digna facta est. Sed neque Helias adorandus est etiamsi in vivis sit, neque Johannes adorandus, quanquam per preces suas proprias dormitionem suam admirandam effecerit, imo potius ex Deo gratiam acceperit. Sed ne{que} Thecla, neque quisquam Sanctus adoratur. Non enim dominabitur nobis antiqus error, ut relinquamus Deum viventem, et adoramus ea quae ab ipso facta sunt. Coluerunt enim & adorarunt creaturam praeter Creatorem, & stulti facts sunt. Si enim Angelos adorari non vult, quanto magis eam quae genita est ab Anna, quae ex Joachim donata est Annae, quae per preces, & omnem diligentiam sec undum promissionem patri ac matri data est, non tamen aliter genita est praeter hominum naturam, sed sicut omnes ex semine viri & utero mulieris. Tamet si enim Historia Mariae & traditions habent, quod dictum est patri ipsius Joachim in deserto, Uxor tua concepit; tamen non quod sine conjugio hoc factum, neque sine semine viri, sed futurum Angelus missus praevaticinatus est, ut ne qua haesitatatio fieret propter id quod in veritate factum est, & jam ex Deo ordinatum & justo promissum. Et undiquaque videmus scripturas sic narrantes. Isaiah enim praedixit de futuris in filium Dei implendis. Ecce Virgo in utero habebit, & pariet filium, & vocabunt nomen ipsius Immanuel, &c. Solum enim ipsum decuit, soli ipsi natura cessit, hic velut plastes, & rei potestatem habens, seipsum de virgins velut de terra efformavit, qui de coelis descendit & carnem induit. Deus Verbum ex Sancta Virgin, non tamen ut adoretur virgo, neque ut Deum hanc efficeret, non ut in nomen ipsius offeramus, non ut post tot secula mulieres Sacerdotes ac sacrificulas ostenderet. Non complacuit hoc Deo in Salomne fieri, non in Maria. Non permisit ipsi dare baptisma, non benedicere discipulos, non impetrare in terra jussit, sed et solum ipsam sanctificatam esse, dignam factam esse regno ipsius. Non appellatae Matri Rufi, non his quae sequuta sunt ipsum à Galilea, non Marthae sorori Lazari & Mariae, non alicui ex sanctis mulieribus quae dignae facta sunt à praesentia ipsius salvari, & subministrarunt ipsi ex propriis suis bonis, non mulieri Chananitidi, non e sanguinis profluvio laboranti ac sanatae, non ulli alicui mulieri in terra hanc dignitatem demandavit. Vnde igitur rursus nobis rotundus et in orbem se gyrans Draco? Vnde renovantur ob aliquo illa consilia? Sit in honor Maria, Pater, et Filius, et Spiritus sanctus adoretur; Mariam nemo adoret, non dico mulierem, imo neque virum. Deo debetur hoc mysterium; Neque Angeli capiunt talem glorificationem. Deleantur quae male scripta sunt in cord deceptorum: Tollatur ex oculis cupiditas ligni. Convertatur rursus figmentum ad dominum. Revereatur Eva cum Adam ut Deum colat solum; ne ducatur serpentis voice, sed permaneat in Dei praecepto, ne comedas de ligno. Et erat lignum non error, sed per ipsum lignum facta est inobedientia erroris. Ne comedat quis de error, qui est propter sanctam Mariam. Nam etsi pulchrum est lignum, sed tamen non ad Cibum; et si pulcherrima est Maria, et sancta et honorata, at non ad adorationem. Hae vero rursus renovant fortunae mixturam, et praeparant Diabolo et non Deo mensam, velut scriptum est, Et pascuntur cibo impietatis, velut dicit divina Scriptura, & foeminae terunt pollinem, & filii colligunt ligna, ut faciant placentas oleo subactas exercitui coeli. Compescantur a Jeremia tales Mulieres, et ne turbent orbem terrarum. Ne dicant, honoramus Reginam coeli; novit enim Taphnas has punire. Noverunt loci horum aedificiorum corpora suscipere ad putrefactionem. Ne credas Israel mulieri. Resulta à malae mulieris consilio. Mulier enim preciosas virorum animas corripit. Hujus enim pedes ducunt utentes post mortem in Infernum. Ne attendas pravae mulieri, mel enim distillat à labiis mulieris meretricis, quod ad tempus lenit gutturtuum, postea tamen amarius felle reperies, & magis acutum quam anceps Gladius. Ne credas huic mulieri pravae, (omnis enim Haeresis est prava mulier) amplius vero mulierum haeresis haec, et ea quae est ejus qui primam mulierem decepit. Honoretur mater nostra Eva, velut a Deo formata, ne audiatur autem, ut ne persuadeat filios, ut edant de ligno, et transgrediantur mandatum. Poenitentiam vero agat etiam ipsa, vam loquio convertatur pudefacta, et foliis ficus am • cta. Consideret autem seipsum etiam Adam. et non amplius ipsi credat. Nam erroris persuasio, et mulieris ad contrarium consilium mortem proprio conjugi effici, et non solum, sed etiam filiis. Subvertit figmentum Eva per transgressionem irritata, per vocem ac promissionem Serpentis, seducta ex praedicatione, et ad aliam sententiam progressa. Quapropter omnium Dominus & Salvator volens curare morbum, & aedificare subversum, & corrigere imminutum, quandoquidem à muliere mors in mundum venit, ex muliere virgins ipse genitus est, quo mortem concluderet, & defectum expleret, & imminutum perficeret. Revertitur autem nobis rursus malitia, ut defectum in mundum producat. Sed neque juvenes, neque senes credunt mulieri, propter temperantiam ab initio. Non ludificat Aegyptia castum Joseph, neque evertit, &c. Quam multa dicere possem. Sive enim velut ipsam adorantes Mariam, Ipsi offerant collyridem sive placentam vanae istae mulieres, sive pro ipsa offerre conantur, praedictam hanc putidam oblationem totares stolida est, et aliena, et ex Daemonum motu fraus et impostura. Quo vero non longius extendam sermonem, sufficient nobis relata; Maria in honor sit, Dominus adoretur. Iusti enim nemini exhibent errorem, Deus malis non tentatur, & tentat etiam ipse neminem, neque servi ipsius ad deceptionem; Vnusquisque vero tentatur ex propria concupiscentia, attractus & inescatus. Deinde cupiditas parit peccatum, peccatum autem perfectum parit mortem. Caeterum quum de omnibus his haec sufficere, O charissimi putemus; et hanc, ut ita dicam Cantharidem, forma quidem auricolorem, alatam vero ac volantem, venenumque ejaculantem, et virus in seipsum habentem, per Doctrinam veritatis contriverimus, ad unam illam quae adhuc restat pergamus, Deum invocantes, ut opituletur nobis, quo veritatis partes investigemus, et contra adversarios confutationem perfectam efficiamus.
All these ancient Passages of Epiphanius directly condemn the Heresy and Idolatry of the Church of Rome, for offering not only the Sacrifices of Tapers, Gold, Frankincese, and other things, but even of Prayers, Prayses, Psalms, Thanksgivings, and solemn Vowes to the Virgin Mary, and other Saints, which the Collyridians never did; whom yet Cardinal Baronius, Spondanus, Bellarmine, and other Pontificians confess to be both Heretics and Idolaters, only for sacrificing Cakes, and adoring her as aforesaid; which I desire all Romanists seriously to consider.
6ly. I further appeal to all judicious, unbiassed Roman Catholics, whether upon serious consideration of the premises, our Protestant Kings, Bishops, Churches of England, Scotland and Ireland, had not just cause, grounds, in point of conscience, to abominate all these heretical, blasphemous, idolatrous Abominations, Devotions, Assertions, Practises of the Church of Rome, as Antichristian Innovations, Corruptions, to separate themselves from them, and all others of like nature accompanying them; and to renounce the Popes usurped Authority, which introduced, fomented, establshsd them, and would never to this day suppress or reform them, after all detections, convictions of their execrable impiety, idolatry, and inconsistency with the Principles, Verity, Purity of the Christian Religion, and Divine Worship of God alone, prescribed in his Word.
7ly. Whether this was not the main ground of their impious bold obliterating the 2. Commandment out of the Decalogue in all their 1 Offices, Primers, Hours, Psalters of our Lady, and most of their late 2 Catechisms, because it is diametrically repugnant to, and inconsistent with their erections, invocations, adorations of, prostrations to the Images, Statues, Pictures of our Lady, and saying Ave Mary's, Pater nosters, with other prayers to and before them, as if she and they were God himself. And because it is directly contrary to this their usual form of consecrating their adored Images of God, Christ, the Virgin Mary, and other Saints, thus recorded in their 3 Rituale Parachorum.
Benedictio Imaginum Dei, aut B. Mariae Uirginis, vel Sanctorum. Adjutorium nostrum, &c. Domine exaudi, &c. Dominus vobiscum, &c.
Oremus. Omnipotens sempiterne Deus, te suppliciter exoramus, ut hanc Imaginem in memoriam et honorem tui, vel unigeniti filii tui Domini nostri Jesus Christi, vel beatissimae Uirginis Matris Domini, vel beati N. praeparatam been†dicere et sanctificare † digneris, ut quicunque ad ipsum venerandum se devote inclinaverint, salutem mentis et corporis consequantur, et quicquid juste petierint, se impetrasse fatentur, &c. Et aspergantur aqua benedicta. And to the larger special form, de Benedictione Imaginis beatae Mariae Uirginis, to be made by their Bishops alone in all their Pontifical accoutrements, with no less then 4. special Prayers; quatenus precibus ejusdem sacratissimae Uirginis quocunque eandem Reginam et gratiocissimam Dominam nostram coram bac effigie suppliciter honorare studuerint, et de instantibus periculis eruantur, et in conspectu divinae Majestatis tuae de commissis et omissis veniam impetrent, ac mereantur in praesenti gratiam quam desiderant adipisci, et in futuro perpetua salvatione cum electis tuis valeant gratulari. And with the reptition of Psal. 87. & 123. Unto thee lift I up mine eyes, O thou (blessed Lady Mary ) that dwellest in the Heavens, &c. with the Magnificat Luke 1. and Allelujahs, Ave Mary's, and these two special Antiphonaes chanted to her before her new consecrated Images, by their whole Cathedral Chorus, with sound of Organs, Sacbuts, and all kinds of Music, (as at the consecration of Nebuchadonosors golden Image) Sub tuum praesidium confugimus, Sancta Dei genetrix, nostras deprecationes ne despicias in necessitatibus, sed a periculis cunctis libera nos, semper Uirgo gloriosa et benedicta. O gloriosa Dei genetrix Uirgo semper Maria, quae Dominum omnium meruisti portare, et Regem Angelorum sola Uirgo lactare, nostri quesumus pia memorare, et pro nobis Iesum Christum deprecare, ut tuis fulti patrociniis ad coelestia Regna mereamur pervenire. All which are prescribed in the very Pontificale Romanum, Clementis 8. Pontificis Max. jussu restitutum atque editum, authorized by his special Bull prefixed to it, in perpetuam rei memoriam, Datum Romae apud Sanctum Petrum, sub Annulo Piscatoris, die decima Februarii 1596. Pontificatus nostri anno quinto; printed then at Rome, and since that Antwerpiae 1627. lib. 3. p. 364. Which Prayers, Antiphonaes, Images, can no more consist with, nor stand upright before the Second Commandments presence, then the Image of Dagon with and before the Ark of God, but must needs fall down on their faces, and loose both their heads and feet before it, which it quite cuts off; to prevent which they have totally expunged it out of all their Offices, Primers, Houres, Crowns, Litanies, late Catechisms, and other Offices of our Lady, worthy our special notice.
8ly. Whether the premised passages concerning their Lady Mary's Universal Sovereign Power, Monarchy over all Angels, powers, Kingdoms, Nations, Persons, Churches, Creatures both in Heaven, Earth, Purgatory and Hell, as their real Lady, Queen, Empresse, Goddess; with her Prophetical and Sacerdotal Offices of the Advocate, Mediatrix, Reconciliatrix, Redemptrix, Saviouresse, Helper, Instructor, &c. of all Catholics, Saints, or Sinners, and of all afflicted, distressed persons in earth, purgatory, and hell itself, do not very much eclipse, impeach, if not subvert the Sovereign Kingly power, Priesthood and Prophetical Offices of Christ; and totally overthrow all St. Peters and Popes Claims, Titles, Charters, pretences thereunto, even by their own premised Doctrines, resolutions, and these very Texts of Psal. 110. 1. Mat. 28. 19, 20. Phil. 2. 9, 10. with others, on which they found her temporal Monarchy over the whole Church, world, whiles on earth, and ever since her Ascension into Heaven: And if so, as the premises clearly evidence; Whether they must not now in point of conscience, justice, policy, henceforth renounce their Popes pretended Universal Ecclesiastical and Temporal Monarchy over all Churches, Kingdoms, Nations, Persons throughout the world; if they will avoid her displeasure, retain her favor, or enjoy the benefit of her Intercession, Advocation, Mediation, and Reconciliation; Or else abandon her forecited Dominion, Monarchy, and Empire over them, to retain and enjoy the Popes; Or otherwise professedly disclaim and abjure both their pretended Monarchies, Powers, as inconsistent with Christ's Sovereign Regal, Sacerdotal, Prophetical Offices, and the ancient Sovereign Ecclesiastical and Temporal Prerogatives of all Christian Emperors, Kings, Monarchs, but more especially of our own?
I have the longer insisted on these particulars, as not only most pertinent to subvert the Popes pretended Universal Monarchy, Vicarship, and the very foundations whereon it depends, and as most powerful arguments both to reclaim all seduced Pontificians from the Idolatry of the Church of Rome, and keep all unstable Protestants from Apostatizing to her; but likewise because our two Archbishops of Canterbury, Anselm and Becket, (canonized for Saints in and by the Popes and Church of Rome ) who first introduced the Offices, Joyes, public Invocations of the Virgin Mary into our English Church, and extolled her Sovereignty, Excellencies above her Sons, were the two first grand Trayterous Oppugners, Underminers of our Kings Ecclesiastical Sovereignty and Jurisdiction, as well as of Jesus Christ's, and first Propugners of the Popes Usurpations; not unworthy observation.
I might here subjoin to these their Catholic Blasphemies concerning the Virgin Mary's Monarchy, Mediation, Redemption, &c. the like concerning her two grand Chaplains St. Francis and St. Dominick; to whom their followers apply sundry Scripture Texts peculiar to our Lord Jesus Christ his person, Kingly and Priestly Offices, in derogation of his Sovereignty, Priesthood, Advocation, and of the Virgin Mary's and Popes too: Witness their Conformitatum Sancti Francisci, (presented by Bartholomaeus de Pisis to, and specially approved by the General Chapter of the Franciscans, Assisii 2 o Augusti 1389. as Liber Aureus, yea by Pope Gregory the 9. Alexander the 5. Nicholas the 3. Benedict the 12. since printed and reprinted by public authority) wherein they assert of St. Francis; Ipse merito dicere posset illud, quod cantatur in Evangelio; Omnia mihi tradita sunt à Patre meo. Ero illi in Patrem, & ipse erit mihi in Filium. Hic est Dei gratia, totus Christo conformis: Omnis perfectionis exemplar; In gloria Dei Patris Deificatus: In gloria Sanctorum Deo unitissimus. Vnde et praefuit universae creaturae, factus unus Spiritus cum Deo. Quem Ecclesia militans ADVOCATUM apud Deum possidere meruit. Exiens de vulnere laterale Christi, Jesus typicus passion factus, ad similitudinem Jesus Christi crucifixi. In eo passio Jesus Christi pro genere humano renovatur. De quo David dixerit; Gloria & honor coronasti eum, & constituisti super opera manuum tuarum; Datus est, in lucem Gentium. Quod propter unam Missam beati Francisci placatus fuerit Deus pro toto mundo. Omnes salvantur qui moriuntur in ordine et sub regula Sancti Francisci. Et indutio cuculli dat ei plenam peccatorum remissionem, tam a poena quam a culpa. In a word, Christus oravit, Franciscus exoravit. Witness what St. Antoninus Archbishop of Florence, Surius, Ribadeniera, and others, story of St. Dominick; Christus post mortem dicit, Omnis potestas mihi dara est in coelo & in terra: Et haec potestas non parum communicata est Dominico, (therefore not wholly transferred to the Pope or Virgin Mary ) coelestium, terrestrium, et insernorum. Nam Angelos Sanctos in suum Ministerium habebat, ad nutum ejus Daemones contremiscebant, nec imperium ejus recusare valebant: (for which they produce several examples) Quia Christo similis, à Demino Christo aptissime denominatus est Dominicus. Dominicus namque quasi totus Domini: Ut Christus sit Dominus absolute, & authoritative, Dominicus autem principaliter & possessive: Whom as they parallel with Christ in many things, so they prefer before Christ in others, as in the multitude of his miracles, and prevalency of his Prayers and Advocation. Nam Christus cum in horto oravit, Calicem à se transferri, non fuit exauditus, &c. Dominicus autem cuidam religioso viro sibi familiari insinuavit; se nunquam a Deo aliquid postulasse, quod ad votum non obtinuerit. That, Christus Dominus dilexit nos, & lavit nos à peccatis nostris in sanguine suo; but by one suffering. Dominicus vero charitatis perfection non vacans, pro salute omnium animam ponere promptus erat: For which end, trinam disciplinam quasi de manu propria non cordula, sed cathena ferrea usque ad sanguinis effusionem▪ capiebat; pro suis culpis unam quae minimae erant, pro in purgatorio existentibus aliam, tertiam pro iis qui versantur in mundo. That at his death, to comfort his sorrowful and mourning Disciples, he used the same words to, and Prayer for them, as Christ did to his Disciples John 17. promising them, In loco ad quem vado utilior vobis ero quam hic: Et post mortum ADVOCATUM POTIOREM HABEBITIS, quam in hac vita habere possitis: As if he would then prove a better Advocate for them in Heaven, then the Virgin Mary, or Christ himself: Who both honored him so far, That adfuit in hac hora transitus sui beata Virgo cum Filio; as was revealed to Freer Guala, then Prior, afterwards Bishop of Brixia, who saw Heaven opened, and two most white Ladders let down from thence: Summitatem unius scalae tenebat in manu beata Virgo Maria, alterius summitatem Filius ejus Jesus Christus tenebat: Angeli autem discurrebant per ease ascendendo & descendendo; at the end of both which Ladders St. Dominick was placed in a Chair fastened to them; Scalas autem illas sursum trahebat Dominus Jesus cum Matre paulatim, & ducebatur sursum simul cum illis scalis sedes pariter cum sedente comitantibus Angels. Denique receptis in coelum scalis & seed cum sedente, apertura illa coeli clausa est, visuque disparuit. In brief, they prefer him before St. Paul, and all the Apostles; recording, that before his birth there appeared to all the people two Images in the Church of St. Mark at Venice, the one of St. Paul, with this motto under it, Per istum itur ad Christum; the other of St. Dominick, with this inscription, Facilius itur per ipsum; Quia (writes St. Antoninus ) Doctrina Pauli sicut caeterorum Apostolorum, erat Doctrina inducens ad fidem & observantiam praeceptorum: Doctrina Dominici ad observantiam consiliorum; et ideo facilius per istum itur ad Christum: and so by his Mediation and Advocation, they may easier go and be reconciled to God the Father, then by Christ's, St. Paul's, or their grand Advocate the Virgin Mary's.
I shall no longer insist on these or any other of their Saints Powers or Advocations, but proceed to the second sort of established Doctrines and Practices in the Church of Rome, which directly overthrow the very foundation of St. Peters and the Popes Universal Monarchy over the World and Church Militant; to wit, Christ's personal corporal absence from his Church, and all Kingdoms, Nations on Earth, during his residence at his Fathers right hand in Heaven; which could not be supplied but only by constituting St. Peter and Popes his pretended Successors in his Chair at Rome, to succeed him in his Supreme Universal Monarchy and Priesthood, as his sole Viceroys and Vicars, to instruct, feed, comfort, direct, rule them in his stead, until his second coming to Judgment.
This foundation of St. Peters and Popes pretended Universal Monarchy, Vicarship, as it is directly contradicted, 1. By our Savior's own express promises, made to his Apostles, Church, at the very time of his ascension, when he informed them, all power is given to me in heaven and earth; and that with a special Ecce, Mat. 28. 20. And lo I am with you always, even to the end of the world: And before that time, Mat. 18. 20. Where two or three are gathered together in my name, there am I in the midst of them: As likewise Hebr. 13. 5, 6. For he hath said, I will never leave thee nor forsake thee; So that we may boldly say, The Lord is my helper, I will not fear what man can do unto me. Compared with Ps. 125. 2. As the mountains are round about Jerusalem, so the Lord is round about his people from henceforth even forever. Isa. 43. 2. When thou passest through the waters I will be with thee, and through the rivers they shall not overflow thee; when thou walkest through the fire thou shalt not be burnt, neither shall the flame kindle upon thee. Fear not, for I am with thee. Psal. 91. 15. He shall call upon me, and I will answer him; I will be with him in trouble, I will deliver him, and honor him. Isa. 41. 10, 13, 14. Fear thou not, for I am with thee; be not dismayed, for I am thy God; I will strengthen thee, yea I will help thee, yea I will uphold thee with the right hand of my righteousness. For I the Lord thy God will hold thy right hand, saying unto thee, Fear not, I will help thee. Fear not thou worm Jacob, and ye men of Israel; I will help thee, saith the Lord, and thy redeemer the holy one of Israel. Together with Jer. 1. 8, 19. c. 15. 20. c. 30. 11. c. 39. 17, 18. to the same effect; Thus experimentally fulfilled after his ascension into heaven, Acts 18. 9, 10. Then spake the Lord unto Paul in the night in a vision, Be not afraid, but speak and hold not thy peace. For I am with thee, and no man shall set on thee to hurt thee. 2 Tim 4. 16, 17, 18. At my first answer no man stood with me, but all men forsook me; notwithstanding the Lord stood with me, and strengthened me, that by me (not Peter ) the preaching might be fully known, and that all the Gentiles might hear; and I was delivered out of the mouth of the Lion. And the Lord shall deliver me from every evil work, and will preserve me to his heavenly kingdom.
2ly. By Christ's reiterated promises to send the Holy Ghost as a Comforter unto his Apostles, Church, Saints, to supply his absence, (not St. Peter, or the Pope ) John 14. 16, 17, 26. I will pray the Father, and he shall give you another Comforter, that he may abide with you forever: Even the spirit of truth, for he dwelleth in you, and shall be with you. I will not leave you Orthans, I will come to you; because I live; ye shall live also. But the Comforter, the Holy Ghost, whom the Father will send in my name, he shall teach you all things, &c. John 16. 7, 8. It is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he shall convince the world of sin, &c. which promises he fulfilled in sending the Holy Ghost upon them in cloven tongues, immediately after his ascension; Acts 2. and by shedding him on them and us abundantly, through Jesus Christ; Tit. 3. 5, 6. 1 Cor. 12. 4, 5, &c.
3ly. By Christ's express provision for his Churches, when he ascended up on high, and gave several gifts unto all his Apostles and others, (not to Peter alone) for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ, to wit, his Church; Ephes. 2. 8, to 17. 1 Cor. 12▪ 4, &c. to 31. All which as they subvert this foundation of St. Peters and Popes pretended Monarchy and Vicarship. So likewise;
4ly. It is directly refuted, disproved, and totally overturned by the avowed Practises, established, professed Doctrines of the Church and Popes of Rome; to wit, of the breads and wines real transubstantiation in the Sacrament of the Lord's Supper, by Hoc est corpus meum, &c. uttered by the Priest, into the very natural body and blood of Jesus Christ, born of the Virgin Mary, crucified on the Cross, ascended into Heaven, accompanied with his human soul, and actually united to his Deity; his whole body, person both as God and Man, being really and substantially present in, and contained under every consecrated Hostia, and each part thereof, and in every drop of the consecrated wine too on earth; and thereupon adored by them as their Lord God and Savior, with Latria or divine adoration; whose very body is made and continually reserved by them in all their Churches, Pixes, under lock and key, carried about in Processions, and to sick persons; as their Popes, Councils, Doctors of all sorts assert, and their grand Council of Trent, hath thus Affirmatively and Negatively resolved in direct words. Semper haec fides in Ecclesia Dei fuit, statim post consecrationem, verum Domini nostri corpus, verumque ejus sanguinem, sub panis et vini specie, una cum ipsius anima et divinitate existere, sed corpus quidem sub specie panis, animamque sub utroque, vi naturalis illius connexionis et concomitantiae, qua partes Christi Domini, qui jam ex mortuis resurrexit non amplius moriturus inter se copulantur, divinitatem porro propter admirabilem illam ejus cum corpore et anima hypostaticam unionem. Quapropter verissimum est, tantundem sub alterutra specie, atque sub utraque contineri: Totus enim & integer Christus sub panis specie, & sub quavis ipsius speciei parte; totus item sub vini specie & sub ejus partibus existit.
Quoniam autem Christus Redemptor noster corpus suum, id quod sub specie panis offerebat, vere esse dixit, ideo persuasum semper in Ecclesia Dei fuit, idque nunc denuo Sancta haec Synodus declarat, per consecrationem panis et vini conversionem fieri totius substantiae vini in substantiam sanguinis ejus: quae conversio convenienter et proprie a Sancta Catholica Ecclesia transubstantiatio est appellata.
Nullus itaque dubitandi locus relinquitur, quin omnes Christi fideles pro more in Catholica Ecclesia semper recepto latriae cultum, qui vero Deo debetur, huic Sanctissimo Sacramento in veneratione adhibeant. Neque enim minus est adorandum quod fuerit a Christo Domino, ut sumatur institutum. Nam illum eundem Deum praesentem in eo adesse credimus quem Pater aeternus introducens in orbem terrarum; dicit, Et adorent eum omnes Angeli Dei; quem Magi pro • identes adoraverunt, quem denique in Galilea ab Apostolis adoratum fuisse Scriptura testator.
Declarat praeterea Sancta Synodus, pie & religiose admodum in Dei Ecclesiam inductum fuisse hunc morem, ut singulis annis peculiari quodam et festo die praecelsum hoc et venerabile Sacramentum singulari veneratione ac solemnitate celebraretur, utque in processionibus reverenter, et honorifice illud per vias et loca publica circumferretur, &c.
Consuetudo asservandi in sacrario Sanctam Eucharistiam, &c. antiqua est. Porro deferri ipsam sacram Eucharistiam ad infirmos et in hunc usum diligenter in Ecclesiis conservari, praeterquam quod cum summa aequitate & ration conjunctum est, tum multis in Conciliis praeceptum invenitur, & vetustissimo Catholicae Ecclesiae more est observatum. Quare Sancta haec Synodus retinendum omnino salutarem hunc et necessarium morem statuit.
To which they subjoin these Canons in the Council of Trent, against the Wicklevists, Hussites, Lutherans, Protestants, and all other dissenters from them.
Canon 1. Siquis negaverit in Sanctissimo Eucharistiae Sacramento contineri, vere, realiter et substantialiter corpus et sanguinem, una cum anima et divinitate Domini nostri Jesus Christi, ac proinde totum Christum: Sed dixerit tantummodo esse in eo, ut in signo, vel figura aut virtute, Anathema sit.
Canon 2. Siquis dixerit, in Sacrosanctae Eucharistiae Sacramento remanere substantiam panis et vini, una cum corpore et sanguine Domini nostri Jesus Christi, negaverit que mirabilem illam et singularem conversionem totius substantiae panis in corpus, et totius substantiae vini in sanguinem, manentibus duntaxat speciebus panis et vini, quam quidem conversionem Catholica Ecclesia aptissime Transubstantiationem appellate, Anathema sit.
Canon 3. Siquis negaverit in venerabili Sacramento Eucharistiae sub unaquaque specie, et sub singulis cujusque speciei partibus separatione facta totum Christum contineri, Anathema sit.
Canon 4. Siquis dixerit, peracta consecratione in admirably Eucharistiae Sacramento, non esse corpus et sanguinem Domini nostri Jesus Christi, sed tantum in usu dum sumitur, non autem ante vel post, et in hostiis seu particulis consecratis, quae post communionem reservantur vel supersunt, non remanere verum corpus Domini, Anathema sit.
Canon 6. Siquis dixerit, in Sancto Eucharistiae Sacramento Christum unigenitum Dei filium non esse cultu Latriae etiam externo adorandum, atque ideo nec festiva peculiari celebritate venerandum, neque in processionibus, secundum laudabilem et universalem Ecclesiae Sanctae ritum et consuetudinem solenniter circungestandum, vel non publice, ut adoretur populo proponendum, et ejus adoratores esse idololatras, Anathema sit.
Canon 7. Siquis dixerit, non licere sacram Eucharistiam in sacrario reservari, sed statim post consecrationem astantibus necessario distribuendam, aut non licere, ut illa ad infirmos honorifice deferatur, Anathema sit.
These Canons and Doctrines of theirs, are confirmed by the generality of all their Canonists and Glossers, in Gratian De Consecratione, Distinctio 4. by all their Schoolmen, Divines, and others, in their Treatises De Sacramento Eucharistiae, De Missae Sacrificio, & Transubstantiatione; their Commentators on the Evangelists, Acts, and St. Paul's Epistle to the Corinthians, of which there are thousands; who generally assert▪ Verum et totum Christi corpus et sanguis, in vera carne et forma et quantitate, quam de Virgin sumpsit, et habuit in cruce, sub specie panis et vini, ubique est vere et realiter in quolibet altari ubi consecratur, vel asservatur, tamen non subjicitur corporis sensibus. Hostia consecrata est identice corpus Christi, et Deus secundum essentiam.
From these their Roman Catholic premises, I shall thus argue: If the very natural body and blood of Jesus Christ, born of the Virgin Mary, crucified for us on the Cross, together with his human soul and Deity, be really and substantially present in and under every consecrated Hostia and piece thereof, in every sacred drop of Wine, and in every Church, Pix, Place throughout the world, where the Elements of Bread and Wine are consecrated, or Hostiaes reserved, as their Councils, Schoolmen, Casuists, Canonists, Missals, and Popes themselves resolve; Then St. Peter and Popes neither are nor can be his Vicar-generals in any such Church or Place, because the sole ground, or chief foundation whereon they found St. Peters and the Popes Universal Vicarship over the Church Militant on earth, is Christ corporal absence from it in his human body and nature, upon and ever since his ascension into heaven, as they acknowledge: But by their own premised contradictory Resolutions, Christ himself remains always not only spiritually, but likewise corporally and personally present on earth in both his Natures, in every consecrated Hostia, and sacred drop of Wine, and will be so in all their Churches where Hostiaes are and must be reserved, till the end of the world; therefore they cannot possibly be his Vicars or Successors: For if Christ's corporal presence with his Church and Disciples, but in one place alone at one time, before his ascension into Heaven, (he being never corporally present in two places at the self-same time when on earth, as all the Evangelists attest, but only in one) did really exclude, totally disable St. Peter himself to be his Vicar-general, because he needed no Vicar whiles himself was there corporally resident: And since by the rules of the Canon, Civil, and Common Laws, In praesentia majoris cessat potentia minoris, the Popes or other Bishops Vicar-generals, and Kings Viceroys being useless, and having no actual Jurisdiction at all as such, when and where Popes, Bishops, or Kings themselves are really present in proper person: Then à multo fortiori, Christ's personal corporal real presence as aforesaid, in every Hostia, Chalice, Pix, Church, and on every Altar, (especially in Rome, and other great Cities where there are so many Hostiaes continually consecrated, reserved, adored, and carried in Processions) must exclude St. Peters and Popes pretended Vicarship in every Church, Place throughout the Popes Dominions, and the world, even to Christ's second coming.
And so much the rather, because their Doctors, Writers, Legends assure us, that Christ in his very human body, nature, since his ascension, hath sundry times descended from his Fathers right hand in heaven, to his Saints and Church on earth, upon several occasions; 1. To visit his Mother Mary in her sickness; 2ly. To interre her body, after he had ascended with her soul into heaven; 3ly. At her corporal assumption into heaven, some 15 or 16 years after his ascension, (many years before St. Peters death) For, 1. They assure us, that her death being predicted by an Angel sent from heaven, who saluted her with sundry Ave Mary's; thereupon, Apostoli cum essent in diversis mundi partibus dispersi, in quibus fidem Christi praedicabant, desiderans illos videre beatissima Virgo ante mortem suam, affectansque eos esse praesentes sacrae dormitioni, & ejus corpori impendere sepulturam, Dominus noster Jesus Christus filius ejus, eos fecit esse ante conspectum Matris suae dilectissimae. What speeches she made to them, and in what sort they condoled her death, (Christ having left her with them to comfort them and supply his absence) you may read at large in Bernardinus de Busti; she assuring them, Cum filius meus semper permansurus sit vobiscum; Mat. 28. 20. Ego. quoque nunquam recedens ab eo vos non deseram, sed ad pugnam confortabo, ad filium advocabo. That likewise, Jesus Christus filius ejus eam in infirmitate visitavit. Ipse Dominus Jesus de coelo descendit cum Angelicis ordinibus, cum Coetu Patriarcharum, cum Martyrum exercitu, cum Virginum Choro, cum societate confessorum, & omnium Sanctorum, qui omnes ipso Domino incipiente subsequentes dulcia cantica circa lectum beatissimae Virginis frequentabant, &c. Ipse enim Dominus Jesus post suavissima oscula & dulcissimos amplexus dixit dulcissimae matri suae illud, Cant. 3. Veni de Libano, &c. Ascendit autem coelos Dominus noster Jesus Christus, cum anima glorious suae dilectissimae matris, cum ineffabili totius curiae coelestis jubilatione, et ad dextram Throni sui in Gloria eam collocavit, &c. After which, 2ly. Ipse Dominus Jesus sicut sua dilictissima mater corpus ejus mortuum sepelierat: Ita etiam voluit corpus ipsius matris propriis manibus in sepulchro coaptare, &c. Opus enim miscricordiae sepelire mortuos. Ergo ipse Pater Misericordiarum Dominus Jesus matris suae sepulturae, in propria persona voluit interesse. 3ly. How he afterwards descended personally with all the Angels, to assume and carry up her body in triumph into heaven, you have formerly heard. Now these three descents of Christ in his natural body (during St. Peters life) did certainly interrupt or suspend his pretended Vicarship. How many scores of times he hath corporally descended from thence, and visibly appeared on earth to several of their Romish Canonized Saints, you may read at large in Vincentius his Speculum Historiale, Jacobus de Voragine, Antonini Chronicon, Hercules Lipomanus, Surius, Capgrave, Ribadeniera, and sundry others who have written the Legends and Stories of their Lives. Our Monkish Chronicles relate, that Christ personally appeared to St. Patrick in Ireland, before he was made a Bishop, dans sibi textum Evangelii, & baculum unum, qua adhuc manent in patria illa apud summū Archiepiscopum; per quem baculum, ut aiunt, Patricius primus vermes ejecit: After which, Eduxis Dominus Patricium in desertum locum, ubi fossam rotundam intrinsecus obscuram ostendit, (since styled Purgatorium Patricii ) dicens; Quod si veraciter quis poenitens per diem & noctem in illa fossa manserit, & fide constans per illam transierit, videbit tormenta malorum, & gaudia beatorum: After which Christ disappeared. They further assert, that Christ appeared to Thomas Becket Archbishop of Canterbury, when he celebrated the Mass, and said unto him with an audible voice; Thomas, Thoma, Ecclesia mea glorificabitur in sanguine tuo, (twice one after another) & tu vere glorificaberis. That Anno Dom. 1188. Jesus Christus visibiliter apparuit in nere, Cruce pendens, apud Dunstapulam in Anglia, videntibus multis: That about the year 1216. Christ himself in the form of a beautiful Child appeared to St. Edmund Archbishop of Canterbury near Oxford, with this Inscription in his forehead; Jesus Nazarenus Rex Judaeorum; saluting him with a Salve dilecte mi, miror quod me non agnoscis, praesertim cum ad latus tuum in scholis, & alibi jugiter assistam; quod igitur videris in facie meascriptum, hoc fronti tuae singulis noctibus imprime. I shall instance only in two foreign particulars of special Note, omitting all others: The first is, Christ's often appartions to their Seraphical Doctor St. Francis, and sending a Seraphin to him with a Crucifix, who actually imprinted in his hands, feet, and side, the characters of all the wounds which Christ suffered on the Cross, as Antoninus, Bonaventura, Bernardinus de Senis, Ribadeniera, and others attest in his life. The second is, his frequent apparitions to, and personal familiar almost daily converse with their St. Catharine de Senis, (his most beloved Mistress) whether she were praying, meditating, waking, or sleeping, so that he seemed to be almost perpetually with her: thus related by Antoninus Archbishop of Florence, and others out of him: That St. Catharine having chased away a great company of Devils which assaulted her, quaedam magna lux superne totam camerulam suam illustrans apparuit, ac in luce illa Dominus Jesus Christus crucifixus, totaliter cruentatus, vocavitque de cruce Virginem, dicens, Catharina, vides, quanta ego passus sum pro te, &c. Et illa victoria habita de inimicis, cepit sacratissimus sponsus ejus Jesus familiariter conversari cum ea, ut incredibile videretur. Apparebat igitur sibi frequentius, Dominus Jesus, et diutius solito cum ea manebat: ducebatque secum aliquando beatissimam genetricem suam, aliquando beatum Dominicum, quandoque Mariam Magdalenam, vel Joannem Evangelistam, vel Apostolum Paulum, & alios, secumque confabulabatur sicut amicus cum domestico suo, et frequenter simul Dominus et ipsa dicebant Psalmos, ambulando per camerulam, sicut solent agere duo Clerici vel religiosi suum officium dicentes. Crescente vero quotidie amplius in ea gratia conditoris, unus dierum Christus ei apparens disibiliter sibi eam desponsavit, adstantibus ibi gloriosissima ejus genetrice Maria, ac beatissimo Johanne Evangelista, Apostolo Paulo, ac beato Dominico, & cum his David Propheta Psalterium in manu gestante; ac supersuavissime modulante. Et tunc Dei genetrix Maria cepit manum extendere ad Filium, postulans, ut ipsam Catharinam Virginem dignaretur sibi desponsare in fide. Quod annuens Dei filius unigenitus, annulum protulit aureum, habentem in suo circulo quatuor margaritas ac adamantem in summitate inclusum; quem annulum digito Virginis dextra sua imponens, ait; Ecce desponso te mihi Creatori & Salvatori tuo in fide; remansitque annulus in digito; non quidem secundum visionem aliorum, sed tantum secundum Virginis visionem. Post dispensationem praedictam coepit Dominus eam paulatim ad conversationem humanam trahere, unde & postquam sibi apparebat, ut ostendisset sibi quaedam arcana, et cum ipsa horas et Psalmodium dixisset: Subjungebat, vadas quia hora est jam prandii, &c. Et sis cum eis. Et postea reverta • is ad me, &c. & ad cellulam revertens, sponsum suum Iesum imminebat, quem dulcius amplexabatur, & reverentius adorabat. Ex tunc vero cepit, in ea oriri desiderium sacrae communionis sumendae, ut non tantum spiritus ejus • niretur sponso suo, sed ut corpus ejus ( ut it a dixerim ) corpori ejus socieretur Sacramentaliter. Erat satis inter Laicos vulgatum, quod Catharina ista quotidie communicabat, atque ex sacro absque alio cibo vitam transigebat. Utique verum non crat, non enim quotidie, sed frequenter Sacramentum su • ebat. Senis commoranit Confessori suo significabat, quod tardaret missam suam, quia intendebat adesse, & communicare; sed cum nimis tardaret, peracta consecratione, • um Sacerdos jam pertransisset ad fractionem hostiae primam in duas partes, Deo dispensante praeter intentionem ejus in tres partes facta est divisio; quarum una in magnitudine quasi unius fabae aspectum ejus subterfugit. Ista particula, (which the Priest could nowhere find, after much search) was carried by Christ himself to St. Catharine, who coming late, was praying in the Church far from the Altar, the Priest not knowing she was there, her Companions being unwilling she should communicate that morning, she thereupon being loath to grieve them, recurrit ad benignissimum sponsum suum Jesum, qui sublatam a Sacerdote particulam ad eam attulit, et eam propriis manibus communicavit. Cum accipere vellet hostiam parvulam sibi porrigendam, ipsa hostia distans à patina per aliquod spacium, per se accessit ad patinam, vel manum celebrantis divinitus mota, quam e • tradidit. Pluries etiam Sacerdote celebrante, vidit in hostia consecrata puerum Iesum, eliquando etiam sub diversis formis ostendentibus magnitudinem Sacramenti. After which Christ appeared to her with a glorious Crown of Gold in his right hand, and a Crown of Thorns in his left, and proffering her which of them she would choose; she electing the Crown of Thorns in this life, to receive the Crown of Gold in the next, she thereupon set it on her bead with such violence, that it pricked and put her to great torment: Yea Christ himself at another time, actually imprinted the wounds of his body, on her body, in this manner, as she related to her Confessor. Dominum meum vidi crucifixum super me magno cum lumine descendentem. Tunc ex sacratissimorum suorum cicatricibus vnlnerum quinque in me vidi radios sanguineos descendere, qui ad manus, ad pedes & cor • ei tendebant corpusculi, ad latus • inistrum; which put her to such intolerable pain in all the five places, especially at her heart, that she swouned and was like to die; being thus united to Christ in his passion on earth, which she could not be in heaven, the prints thereof remaining in her body. Not long after, Gum semel ferventius Dominum orasset, ut auferret sibi proprium cor, daret que sibi cor secundum ipsum: videbatur sibi, quod adveniens Dominus latus ejus sinistrum aperuit, & cor ejus auferret & absconderet, sicque sine cord remaneret: Postque una dierum in Capella Ecclesiae praedicatorum Senis, circumfulsit eam lux de coelis; & in luce apparuit Dominus ejus, habens in manibus cor rubicundum & lucidum; ad cujus aspectum in terras cecidit, et appropinquans Dominus, aperuit latus ejus sinistrum intromittens cor istud, & dicens; Ecce filia sicut postulasti pridie abstuli tibi cor tuum, & dedi tibi cormeum, quo semper vivas; clausitque latus & abscessit: & pro miraculi signo, remansit in ipso loco cicatrix obducta, ut asseruerunt sociae, quae pluries hoc viderunt. Post hanc cordis immutationem, (and exchange of her heart for Christ's heart) dictbat Confessori suo, tantum gaudium tantamque jubilationem possidere mentem suam, quod grandis erat admiratio qualiter omnia possent in corpore remanere, tantumque ardorem esset in cord suo, quod iste ignis materialis videretur respectu ejus potius refrigerans quam urens, & magis frigidus quam accensus. Altera vice apparuit ei Rex Regum cum coeli Regina matre sua, & Maria Magdalena, dicens, Ecce filia Christiana pro ampliori solatio tuo trado tibi Mariam Magdalenam in matrem, ut possis ad eam cum omni fiducia recurrere, tuique curam spiritualem sibi committo. All these particulars (with others of this kind) are recorded for undoubted truths by Antoninus Archbishop of Florence, canonized for a Ron an Saint, by Laurentius Surius, with others; and last of all by Ribadeniera the Jesuit in her Life, in his Fleurs des Vies des Saints, thus specially approved by the Doctors of Theology at Paris, in the French Translation of him by Rene Gaulier Ang • vin, the last day of November 1608. In les Fleurs des Vies des Saints, A Paris 1637. • v •• Approbation des Decteurs; who attest in their Approbation thereof, au quel n'avons rien trouve que ne soit conform à la Foy de l'Eglise Catholic, Apostolic &