Maria triumphans Being a discourse, wherein (by way of dialogue) the B. Virgin Mary Mother of God, is defended, and vindicated, from all such dishonours and indignities, with which the precisians of these our dayes, are accustomed vniustly to charge her.

THE DISCOVRSE , OR DIALOGVE . Mariadulus .

WHo knocks at my chamberdore ? Come in .

Ma●amastix .

It is Mariamastix . I am come to you , according to my promise in my letter , with intention to make good , what I haue deliuered lately in my Sermon , and to pull you ( if so the Lord assist my attempts ) out of the myre of your present Superstition .

Mariadulus .

O Syr , Is it you ? I see , your Word commaunds you at all tymes . You and this your company are most wellcome to a poore Prisoners lodging . I pray you ( Gentlemen ) sit downe , & take your ease .

I will send for some few Lay Catholiks , my fellow-prisoners here , to be present at our discourse , for where the Auditours are but of one syde , commonly the Conference , or Disputation is voyced mo●● partially .

Your charitabl● intention towards me intimated in your former Words , I take kindly . Yet I am assured , it will not be so easely accomplished , as you imagine ; But I trust rather to retaliate the like curtesy vpon your selfe ; for I shall be ready to reclay me you from your Errours ( to style them mildely ) committed in your Sermon , and to affoard you ( if so I may speake without offence ) my best Instructions .

Mariamastix .

Best Instructions ? O the insolency of a Seminarians ! I tell you , I am instructed from the Lord himselfe ; from whom , by the help of my owne neuer-erring spirit , I immediatly receaue his Enthusiasmes , and Illuminations . But it is well , that such men as you are , for t●●n procacity and bouldnes , remayne shut vp in a wearisome , and darke Prison , which doth fitly adumbrate & figure out the darknes of superstition , in which your soules remayne .

Mariadulus .

Good Sr. haue patience . My intention was not to displease you . Touching my imprisonment ( though but impertinently vrged by you ) I hope I shall endure with all cherefull alacrity , and resignation of my selfe to Gods good pleasure therin ; and the rather , since I suffer it for my defence of the most ancient and Catholike Religion : Quid hic mali est , quo reus gaudet ; cuiu● accusatio votum est ; & paena faelicitas ? ( Tertull. l. aduers . Gentes .

But ( Mariamastix ) what is deliuered hitherto by either of vs , is but a ●u●●●s diuer beration of the ayre with froathy words . Therefore not idly to spin out the tyme , I would entreat you , and the more for the satisfaction of these Gentlemen here present , both Protestants and Catholikes , that we may presently descend to the subiect of which we are to discourse ; Which is touching Her , in whom ( as being the Mother of God ) Eternity did ( as I may say ) proceed from Tyme , Omnipotency , from Weaknes , and the Lord of Heauen and Earth , from the Loynes of a poore Handmayd : Ecce ancilla Domini fiat mihi secundum Verbum tuum . Luc. 1. )

But since I fynd , that in the very front and forepart of your Sermon , you make violent incursions of speach , laboring by all meanes to proue ( according to your Tex● that the holy Virgin ( as well as others ) was conceaued in Originall Sinne ; and consequently , that she did stand obnoxious , and subiect to all such innate imperfections , and blemishes ( the scars , or moales of Nature ) whereunto others in their byrth are thrall ; therefore , if it may stand with your good liking , we will first discourse of this Point .

Mariamastix .

I assent most willingly thereto ; for seing that very Point was one chiefe Part of my Sermon , I hould it fitting , that it should be first disputed of .

Mariadulus .

Well then , for the more perfect illustration of that Point , I hould it conuenient , to prefix certaine short Animaduersions ; which may seeme , as so many briefe Prol●g●●●a , conducing to the bewer vnfoulding of the question here controuerted .

I am the more willing to vse this cautelous proceeding , Because it is obserued , that you Protestants are often accustomed , to vse a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in your disputes ; that is , through a false mistaking of the state of the Question , a needles beating of the ayre , or fighting with a shadow with impertinent allegations ; since such their Scholasticall shot ( as I may terme it ) is directed to no controuersed Marke .

The first of these my Animaduersions may be , that we catholiks do not Categorically , and positiuely maintaine , that it is to be holden as an Article of our Catholike Fayth , that the B. Virgin was conceaued without sinne : And therfore Pomera● the Protestant 〈◊〉 one of Luthers first Pros●lites ( in Comment. cap 1. & 44. Iere● . ) thus falsly charges vs : The Papists do hould , as an Article of Fayth , that the B. Virgin was borne without any sinne ( he meaning Originall sinne ) yea , that she was conce a●●d euen of the Holy Ghost . But this his saying is repugnant both to the Constitution of Sixtus qu●●tus ( in Constitut quae incipit , Graue in Mis. ) as also to the Councell of Trent ( Sess. 5. ) both which do teach , that it is not any Atticle of Fayth , to belieue the B. Virgin to be borne without sinne : so much was Pomeran either through Ignorance mistaken , or through Malice blinded .

The second Animaduersion , That the Opinion houlding the B. Virgin not to be borne in sinne , is not to 〈◊〉 censured absolutely as erroneous , much lesse Hereticall ; And this we maintayne , contrary to the iudgment of K●mpnitius ( in exam. Concil. Tridens . sess. 5. ) Illyricus , ( Cent. 9.1.10 . ) and others . And this assertion we iustify by this ensuing argument : That is repugnant to true Fayth ( to dispute only from your owne grounds ) which is expresly repugnant to the Word of God ; As for example , that God did not create Heauen , and Earth , and the like : But the immaculate Conception of the Virgin Mary is not contrary to any expresse testimony of Gods Word ; Therefore the maintayning of it is not to be censured , as Hereticall or erroneous .

Mariamastix .

How dissolutely and loosely ( Mariadulus ) do you dispute in the beginning ? and therefore what arguments may we expect from you , in other following parts of this our discourse ? This reason of yours is most transparent● seing by the like Inference it followeth , that it were not against Fayth to maintayne , that not only Mary , but also euery particular Man is free from Originall sinne , seing the Scripture expresly affirmeth not of any one man , that he was conceaued in sinne , excepting only Dauid , of whom we thus read : Ecce in iniquitatibus conceptus sum &c. ( Psal. 50. )

Mariadulus .

Your Answere hereto is easely auoyded ; for I grant , that all men proseminated from Adam , did thereby contract Originall sinne , except such as by singular Priu●●●ge are exempted from that Common Law , as I hould our B. Lady was . But to proceed to my third Aduertisement , which shal be , that this my Tenet touching her Immaculate Conception , is not rash ; but a pious and more probable sentence , then the Contrary , which teacheth , that the B. Virgin was conceaued in Originall sinne . For the proofe of which point , you are not to expect expresse testimonies either from Scripture , or any certaine definition thereof from the Church ( for if this could be effected , then it would follow , that we ought not only piously to belieue her Immaculate Conception , but withall that it were Hereticall to deny it : ) Therefore Arguments only of probability and congruency are to suffice for the proofe of this doctrine ; they proceeding from Scripture , from the Fathers , from the ioynt consent of the Church , or lastly from force of Reason . And thus far of these few Annotations , which may serue to vs both , as a Rule , the better to guyde ●s in out ensuing disputation .

Mariamastix .

I do not wholy disalow these your cautionary Explications of your sentence . Neuerthelesse I will produce such irresistable Arguments , as that in a true iudgment , they shall much preponderate and weigh downe all other proofes , brought by you to the contrary ; of which I am so confident , as that I may be bold to vse heere the words of the Apostle ( Galat. 1. ) Yf an Angell of Heauen preach to you otherwise &c. 〈◊〉 him be accursed .

Mariadulus .

Sr , You speake with great ventitation of performing no small matters ; Notwithstanding if I proue a true Sybill to my selfe , diuining of the euent , your following Arguments will but resemble ( to vse the words of an Apostle ( Epist. of Iude ) Clowdes without water , caried about with wynds .

Therfore I would intreate , for the better tryall of your Arguments , and how they do beate vpon the difficulty here questioned , rightly to conceaue what we Catholiks meane , when we say , The B. Virgin did want Originall sinne : Since for the more clearing of this point , it is to be vnderstood , that the Sinne of the first Parent is communicated with his Sonnes and Posterity , three seuerall wayes .

First then the sonnes of Adam are said to haue sinned in Adam himselfe , whereas Adam did transgresse the precept of God in Paradise . And because the sonnes of Adam were not then in actu , but only in potentia ; therefore that Sinne they contracted not in actu , but only in potentia . And in this sense we confesse , it may be said , that the B. Virgin sinned in Adam .

Secondly , all the children of Adam are said to be conceaued in sinne , as soone as the Child begins to exist in the wombe of the Mother , although it be then vnformed & without life ; for although sinne cannot properly be otherwise , then in a Rationall Soule , and that the Foetus begins to be conformed and perfected a long tyme after its animation : yet be cause a man then beginneth truly to exist in respect of one of his parts , and that Part hath its beginning from a corrupt Nature , & may be said to be truly vitiated , and this by force of its generation ; assoone therefore as it hath obtayned its Rationall Soule , he presently doth exist a sinner , and a sonne of diuine Wrath : Therfore are men said in this respect , euen then at the first , to be begotten in Iniquities , according to those former Words of the Psalmist ( Psal. 50. ) Ecce in iniquitatibus conceptus sum &c. be hould I am conceaued in iniquities . And in this second sense also we acknowledge , that the B. Virgin had her beginning from a corrupt nature , and that by force of such generation , it was due , that sinne should be contracted , as soone as her Rationall soule was ioyned to Her Body .

The third , and last manner , whereby men are said to be conceaued in sinne , is , when their Soules are inspired into their Bodies ; since at that time they begin properly , and really to become Men , and to haue their Will naked of Originall Iustice , and consequently auerted from God , and in it selfe deformed , Now , touching this third and last kind ( vpon the hinge wherof the may ne difficulty , controuerted betweene the learned , chiefly resteth ) we hould it most probable ( though as afore I intimated , not as a matter of Fayth ) that the soule of the B. Virgin , euen at the first instant of its Creation , and infusion into the Body , was so without spot of Originall sinne , as that that person of hers actually existing , neuer had any sinne . And in this respect the B. Virgin differeth from all others , who through the Grace of God , and merits of Christs Passion , haue beene deliuered from Originall sinne : To wit , that some men are deliuered from thence after their Natiuity ; some few a litle before their Natiuity , but after their amination in their Mothers Wombe : Whereas the B. Virgin was freed from Originall sinne , euen in the very instant of her Animation .

Now ( Mariamastix ) you are to direct your Arguments , only against this third manner , or els you euict nothing . And if you do otherwise , where then is your Enemy , against whom you fight ?

Mariamastix .

Tush , I do not like these your Metaphysicall and intentionall distinctions , excogitated out of braynes of your Schoolemen ( as the Spider doth spin the threed of its Web , out of its owne Bowells ) and seruing only to intricate and perplex the iudgment of Man . It sufficeth for me , to euict by most necessary demonstrations ( for meaner proofes I scorne to vse ) that your Mary was conceaued in sinne .

Mariadulus .

No more commonly in your mouth , then Mary ? Sweet Iesus what secret rancour lurkes in the breasts of the Sectories of this age , against the B. Virgin ? Yf your Puritanes name but Caluin and Beza ( two Sodomiticall Persons , euen by the testimonies of their owne (q) (q) See Schlusselburge the Protestans ) in Theolog. Calu●●ist . l. 2. fol. 721. & l. 1. fol. 83. Brethren ) then they commonly style them , Monsr. Caluin , and Monsr . Beza . In like sort your Party speaking of Luther ( who breathed nothing but (r) (r) I care not , if a thousand Austins , a thousand Cyptions , a thousand Churches stood against u●e Luther . tom . a. lib. contra Regem Angliae fol. 344. Pride , (s) (s) Cursed be the Charity and Concord of the Sacramentaries for euer &c. Luther tom 7 Wittemb fol. 381.382 . Malice , & (t) (t) I am almost mad through rage of Lust , and desire of Women . Luther . in Collo●● Mensal . fol. 526. & 400. Lust ) aduanceth him with these titles : The (u) (u) M. For , in Act. Mon. pag 416. E●ias , Conductour , and Chariot of Israel ; but mentioning our B. Lady , who is an Immaculate Virgin , the Queene of Heauen , an Instrument of Mans Redemption , the Mother of God , and of the Sauiour of the World , they bluntly and rudely , without any further title of Honour , terme her ( as now you here do ) only Mary . But go on for the tyme , in this rusticity of your Idiome of speach , Qui fordid●s est , adhue fordescat . Apoc. 22.

Now , touching your condemning of all distinctions in learning , I must tell you ( Syr ) that if you wil be accounted in the number of the learned , you must approue iust , and true distinctions in points of Doctrine : since you know ( or at least should know ) that the vse of distinctions is to vnfould things ( as it were ) confusedly hud led vp togeather , and to fanne , and seuer away impertinencies , from weight of true Reasons in dispute . Therefore according to this my distinction of the former Proposition ; To wit , How sinne in the first Parent is communicated with his Jssue , I hope ( or rather I am assured ) that most of your ensuing Arguments , drawne out , touching this Point , will fynd their Answers inuolued , within some one branch or other of the said distinction , still glancing vpon some one by impertinency or other : and therefore for tryall thereof , I could wish you to begin in your Arguments .

Mariamastix .

Well , seing it is so , I will satisfy your desire , and am content for the tyme to yield to your imposed method . I will produce my Arguments in a graduall manner ; First beginning with Arguments drawne from Reason ; Next from the Fathers ( so shall your owne Friend , mortally wound your owne Cause ) and lastly I will ascend to testimonies , taken from Gods sacred Writ .

And to begin with Arguments from Reason . First , I do obiect , that Mary suffered many miseries and euen death it selfe , all which are the punishments of sinne . Secondly , It seemeth most detractory from the honour of God , if the priuiledge of Immaculate Conception should be giuen to any other , then to Christ himselfe . Thirdly , Mary was neuertruly redeemed , if she was neuer captiue to sinne . Fourtly , she was conceaued with the lust , or sensuality of the Parents : but this last is the Meanes or Instrument , by the which Originall sinne is transiected , or transfused into the of spring . In this last place I add , that Christ dyed for All ; and yet he dyed not for the lust , but only for sinners ; Therefore dying ( among others ) for his Mother , it followeth , she was conceaued in sinne : so euident , we see ( Mariadulus ) this Conclusion of myne is , as that it is proued with a whole teame or chayne of most forcing Reasons , one of them still following , or wayting vpon another .

Mariadulus .

I doubt not ( Mariamastix ) but that the ranks or links of this your chayne wil be easely broken and dissolued : so you shall fynd , that you had litle reason , so pertinaciously to in●ist in these your Reasons .

And to your first . I answere , that the soule of the B. Virgin was preserued from all spot of sinne ; Yet I grant , that her flesh was not redeemed , till after her death ( through the particular Grace of God ) she did rise glorious .

To your second . I maintayne , that the Immaculate Conception of the Virgin cannot bring any dishonour to the glory of the sonne of God , but rather the contrary : Seing it is the peculiar honour of the Sonne of God , that being conceaued of the Holy Ghost , could not through force of his generation contract sinne . It further redoundeth to the glory of the sonne of God , if not only those can be iustifyed by his merits who had sinne , but also that some one might be preserued from sinne , who otherwise , would necessarily haue fallen into sinne .

Your third Reason is but weake , seing ( as is explayned ) those are truly redeemed , who had necessarily become captiue to sinne , had not the interueniency of the fauour & Grace of the Redeemer preuented them .

To your fourth , it taketh its full solution , from what is aboue deliuered : for I grant the lust of the Parents is a signe of Nature being corrupted ; and also from Nature corrupted the flesh is conceaued , as naturally vitiated ; yet from hence it followeth not , but that God is able , when he conioyneth the rationall soule with the flesh vitiated , with all to infuse Grace of Iustification ; by the which , the spot or blemish of sinne may wholy be driuen , and taken away .

To your last , I say , Christ died for all sinners , who either then were sinners , or necessarily would haue beene sinners except the death of the said Christ had defended them from sinne , through his wonderfull Grace and fauour .

Mariamastix .

I litle regard these your conceyted Answers , able perhaps to bleare the iudgment of the Ignorant , but not of such as be iudicious and learned . But howsoeuer , I will in this place come to the testimonies of the ancient Fathers , in whom you Papists pretend to haue great confidence . And indeed Ivrge their authorities , not so much with intention to fortify my cause thereby ( for I grant the Scripture is the sole Fort , in which I intrench my selfe ) as to depriue you of your supposed strength in them : so the Enemy in besieging of a Citty , taketh aforehand certaine Sconses and litle forts neere to the Towne ; not so much for any great aduantage , that such places being surprized , can affoard him ; as thereby to weaken and lessen the besieged towne of its former strength .

Mariadulus .

Howsoeuer ( Mariamastix ) you seeme to disesteeme the ancient Fathers ; yet others of your Brethren , much exceeding you in learning , if so you can brooke Comparisons , do giue their due respect to the authorities of the said Fathers . I will instance this only in one or two learned Protestants . Kempnitius ( in Exam. Concil. Trident. part . 1. pag. 74. ) then thus sayth : We are greatly confirmed in the true , and sound sense of the Scripture , by the testimony of the ancient Church . And D. Bancroft speaking of Caluin and Beza , with reference to the Fathers , thus writeth ( in his Surney of the pretended holy discipline : ) I do thinke of M. Caluiu , and M. Beza , as their Writings do deserue , but yet J thinke better of the ancient Fathers , I must confesse . But I pray you ( Mariamastix ) proceed in your intended Method .

Mariamastix .

I will . And only for a tast and delibation I will make choyce of some two of them ; for I grant , I do not loue to feed long vpon this dish . And first I fynd your owne Bernard thus to write ( in Epist. 175 ad Canonicos Lugdunenses ) Excepto homine Christo &c. Except only Christ , as Man , that saying respecteth all men to wit In iniquitatibus conceptus sum , & in peccatis concepit me mater mea .

Mariadulus .

To this I answere , that whereas S. Bernard seemeth to imply by consequence , that the Virgin was conceaued in sinne , & therfore the Conception of her was not holy ; this Fathers meaning only is to be vnderstood of the first Conception , which is accustomed to be in the Act of Mariadge it selfe , performed by the Parents ; but not to be vnderstood of the animation , or quickning of the Foetus . Now , that S. Bernard did subiect his iudgment in this point ( as in all others ) to the Church of Rome , appeareth , in that he euen in the same Epistle thus writeth : Romanae Ecclesiae authoritati &c All this which I here say , as also all other Points of like Nature , I referre to the authority of the Church of Rome .

Mariamastix .

Well , to passe from Bernard , in whom I will not much insist , as being but of late age , What say you to the expresse Words of Leo , thus writing of Christ ( serm. de Natinit . Domini . ) Sicut null●● a reatu liberum &c. As Christ did synd not any free from guilt of sinne ; so he came to free all men from sinne .

Mariadulus .

By these words are only vnderstood , that not any can be freed or redeemed , but such , as were truly , and really seruants and Captiues to sinne ; or so ought to be , except the Grace and Fauour of the Redeemer had preuented them . Now , no man of himselfe ( Christ excepted is free from sinne : therfore Christ came to redeeme all men .

Mariamastix .

What say you to Austin , thus expresly teaching ( l● de fide ad Petrum Firmissimè tene &c. Belieue certainty , and doubt no● , but that euery Person , who is conceaued by carnall Copulation of Man and Woman , is borne in Original sinne . Adde hereto that sentence of Ambrose ( in Comment. in Luc. l. 2. ) Solus per omnia ex natis &c. Only our Lord Iesus , among all borne of Women , did not know , through the vnaccustomed manner of his immaculate Birth , the contagion of human Corruption .

Mariadulus .

These two testimonies do proue only , that euery Man ( Christ only excepted ) did contract Originall sinne , by force of generation . For all such do contract sinne either really and indeed , or els they auoyd it not by force of Generation , but through the Priuiledge of the singular Grace , and fauour of God , as we hould our B. Lady did . And this is coincident with that deliuered in one of my former Animaduersions , touching the seuerall manners , how the sinne of Adam is communicated with his Issue . But ( Syr ) proceed further , I pray you , in your testimonies from the Fathers .

Mariamastix .

No : I will not dwell any longer in human authorities ( sinne it is but a needles wast , and raueling out of the tyme . ) Therefore I will ascend to the sacred Word of God ( the highest Tribunall in matters of fayth ) wherby this your Phantasy , touching the Immaculate Conception of the Mother of Christ i● mainely impugned , yea becomes euen prostrate with the ground . And first , I vrge that sen●ence , which I did take for eny Text in my late Sermon : In Adam omnes moriuntur ( 1. Cor. c. 15. ) All men do dye in Adam . Againe , that other Text : In quo omnes peccanerunt ( Rom. 5. ) In whom ( meaning Adam ) all men did sinne . And yet more : Eramus natura filij irae , sicut & caeteri ( Ephes. 2. ) We were by Nature the sonnes of wrath , as others were . See you not ( Mariadulus ) how you are foyled with euery litle splinter of these diuine Authorities ?

Mariadulus .

We see you are full of froathy ostentation . But to your Arguments . We do not deny , but that the Blessed Virgin was dead in Adam : Therefore we grant , that by Nature , she was the Daughter of Wrath : But we also adde , that throug Grace , she euer was the daughter of Mercy : For it pleased God in the benedictions of his sweetnes , so to preuent her , that she neuer was a sinner , which Nature required ; but that she was euer Iust , which Grace did conferre .

And according hereto we confesse , that the B. Virgin ( who then was not ) did sinne in Adam , after that sort , which she could ; I meane , in potentia only , in respect wherof she stood obnoxious , that when she really did exist , she might , reipsa , haue had sinne in her : Yet withall we add , that she was so preuented throgh the singular Grace and Priuiledge of God , that all at one instant , she should begin to be , and withall to be Iust . Thus you may obserue , that the true ballancing and application of my former Annotations do euen at the first sight , blunt the force of your three scripturall Authorities . But proceed further .

Mariamastix .

What say you to those other Words of the Apostle ( 2. Cor. 5. ) Si vnus pro omnibus mortuus est , ergo omnes mortui sunt , & pro omnibus mortuus est Christus : Yf one be dead for all , then were all dead ; and Christ dyed for all ?

Mariadulus .

We freely grant , that the B. Virgin after a manner was dead , through the death of sinne ; And so , as it is also true , that Christ dyed for her Viuification , as he dyed for others . But withall we maintayne , that the Holy Virgin is said to be dead , because she stood subject to death , and necessarily ( as aboue is often inculcated ) was to dye , by force of her generation , except she had beene preuented therin by the Grace of God . And thus much touching the solutions of your Textes of Scripture . But now to reflect a litle vpon your former windy Words : How is our Cause by these your authorities of Gods Word ( as you vaunte ) become prostrate with the ground ? or where are your Demonstrations taken from Scripture , as you ambitiously stile then ? But if you haue any other proofes out of Gods Word , you may vrge them .

Mariamastix .

No , I will proceed no further : I haue alledged inough , and so much , as is able to conuince any one illuminated from the Lord . And if such men yield not to the Truth therein , it is to be feared , they are interested in those words of the Apostle , 2. Cor. 4. If our Gospell be hid , it is hid to them that are lost .

Mariadulus .

Seing then ( Syr ) you meane heere to make a pause , I must intreate leaue , that you and I may change our Stations ; I meane , that wheras hitherto you haue vndergone the part of the Opponent , I of the Answerer ; that now I may be lincensed to vrge my Authorities in proofe of the immaculate Conception of our B. Lady , and you to giue your solutions thereto .

Mariamastix .

I am well pleased , For this alternation , and vicissitude of Opposing and Answering , is most reasonable in it selfe , and most warrantable by the practise of all Schooles . Therefore begin .

Mariadulus .

Well then , I will tread your owne path of Methode ; so beginning with arguments drawne from Reason . And after I will ascend to higher kinds of proofes . My first Reason shal be this . It is certaine and explorate , that God could preserue the B. Virgin from contagion of Originall Sinne : And it is also probable , that he would do it : And therefore it is probable , that she was preserued from all such contagion . That God could preserue her from Originall Sinne , cannot be denyed , seeing that there is no repugnancy therein either in respect of God , or in respect of her , as being a Creature . Not in respect of God seing God is Omnipotent , and we read ( Luc. 1. ) Non est impossibile apud Deum omne Verbum . Neither is there any repugnancy with reference to the Creature , seing there is no hinderance or contradiction , why euen in the same moment of tyme , the Rationall soule might not be created by God , and withall replenished with Grace . Which point we belieue was actually performed in the Creation of the Angels , of the soule of the first Parent , much more in the Creation of the soule of Christ .

Mariamastix .

I grant indeed : It is not repugnant to the absolute Power or Will of God , to preserue any from Originall sinne ; Yet it is repugnant , once admitting that diuine and immutable Decree , by the which God hath ordayned , that if Adam had not sinned , all men should haue beene conceaued , being indued with Originall Iustice : but if Adam did sinne , then they should be conceaued in wickednes , and should by Nature become the Sonnes of Wrath.

Mariadulus .

This your Answere is insufficient . The Reason being , because that diuine decree is so to be vnderstood , as that if Adam should haue sinned , all men , who did take their origen from him , through force of their Conception , should stand obnoxious to sinne ; neither should they haue any title to that Iustice , the which they had receaued in their first Parent ; Notwithstanding it followeth not , that through force of that decree , God should de●riue himselfe of that power , but that he might out of his owne Mercy and singular Priuiledge really preserue any one from sinne : For not only Sinne , but also death , did redound from Adam into all Mankind ; & yet who doubteth , but that God could make , and effect , that some one or other man should not dye at all ?

Thus much in solution of your former Reply . Now from the Premisses we may gather , that it was in the power of God , to preserue the Virgin Mary , free from all sinne and to make her holy , and iust in the first instant of her Creation . And that God actually would so preserue her , it may be made probably demonstrable from those Reasons , by which S. Thomas in 3 part . quaest . 27. Artic. 4. ) proueth , that it was conuenient and best seeming , that the mother of God should be free from all actuall sinne .

The Reasons are seuerall , and these following .

The 1. Reason is , because as well the Honour , as the Ignominy of the Mother redoundeth to the sonne .

The second . In that the sonne of God ( who is the Wisdome of the Father ) did ( as it were ) inhabitate in the wombe of the Mother , after a most peculiar and wonderfull manner ; but it is said in holy Scripture : In maleuolam animam &c. Wisdome cannot enter into a wicked hart , nor dwell in the body , that is subi●ct vnto sinne . ( Wisd. 1. )

The third Reason . Because the Mother of Christ hath a singular affinity and coniunction with Christ himselfe . But what agreement can be betwene Christ and Belial ?

The fourth . Because that testimony of the Heauenly Spouse ought to be accomplished and fulfilled in the B. Virgin , Tota pulchra est amica mea , & macula non est in te . Thou art all fayre ( my loue ) and there is not any spot in thee . ( Cant. 4. )

The fifth . Seing God did decree to aduance the B Virgin to so supreme dignity , that she should excell euen the Angells themselues ; therefore it was most sutable and agreable , that no priuiledge should be conferred vpon any pure Creature , which was not conferred vpon the B. Virgin ; except such a priuiledge were repugnant to the Condition , state , Nature or Sex . But to be sanctifyed in the first instant of Creation was giuen to our first Parents ; As also to be sanctified in the first instant of Creation , and neuer to be polluted with any sinne , was giuen to the holy Angells : But this priuiledge is in no sort repugnant either to the Condition , state , Nature , or Sex of the B Virgin : Therefore it is a pious thing to belieue , that the Mother of God did not want this Priuiledge .

Truly these former Reasons do no lesse proue , that the Mother of God ought to be free from actuall sinne , then ( if so it could be effected ) from Originall sinne : yea more from Originall sinne , then from actuall Veniall sinne ; seing Originall sinne doth more defile the soule , and subiecteth both the body and soule to sinne , then Veniall sinne can do . Thus much of these Reasons , probably prouing the Immaculate Conception of the holy Mother of God .

Mariamastix .

These your Reasons ( Mariadulus ) howsoeuer you set the best glasse vpon them that you can , are no more preuayling ( if so much ) in my iudgment , then the Reasons produced to the contrary by me . And thus supposing them both to be placed in one Scale or Ballance of equality , neither is your doctrine herein any thing aduantaged , nor myne preiudiced . But ascend ( if it please you ) to other proofes , I meane to the Fathers ( if any such you can alledge ) those Fathers to wit , whom you Papists call the Centinells of the Church in the firster tymes ; and from whose ioynt-consent ( though they were but men , and therefore subiect to Errour ) in matters of doctrine to swarue and decline , you account it no lesse , then Impiety .

Mariadulus .

I will obserue your imposed Method . And accordingly I will precisely restrayne my selfe ( especially for greater breuity ) to three of those foure Fathers , who liued within the first fiue hundred yeares , ( the acknowledged Periode of the Purity of Christs Church ) and who 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and for Honours sake , had the peculiar title giuen them of being called : The foure Fathers of the Church .

I will begin with S. Austin , who thus writeth ( lib. de Natura & Gratia . ) Excepta sancta Virgine Maria &c. Excepta sancta Virgine Maria &c. Except the B. Virgin Mary , of whom , by reason of the honour of our Lord , when I dispure of sinne , I ne●er speake ; For we know , that more grace was conserred to her euery way to o●ercome sin●e , who conceaued and brought him forth , whom to haue no sinne , is euident .

Mariamastix .

This authority I hould to be but impertinently alledged ; seing it being truly ( though not literally ) vnderstood of Actuall sinne , you will needs ra●ke and tenter the words to Originall sinne . With such penury of good proofes you labour , as that for want of better , you are forced to descend to these poore shifts .

Mariadulus .

Obserue the words of this authority with a diligent eye , & then you shall fynd no iust reason of this your vnkind exprobration . Therfore euen to dissect this aut hority more particularly . First , whereas S. Austi●● sayth , that he neuer maketh any question of the B. Virgin , when he speaketh of sinne , he intimateth in these words , to make no question of her , when he speaketh of Originall sinne .

Secondly , whereas S Austin addeth , that Grace was conferred to ouercome all sinne , in any manner , or euery way , how could these his Words be true , if the B. Virgin ●●re contaminate with Originall sinne ? Lastly , whereas S. Austin professeth to haue no question of the B. Virgin , when he discourseth of sinne , and this propter honorem Domins , for the honour of our Lord ; now certainly the honour of our Lord seemeth no lesse to require , that his Mother should want Originall sinne , then Actuall ; seing Originall sinne of its owne Nature is mortall ; whereas Actuall sinne may be but veniall . Thus you see , how this authority of S. Austin ( by reason of your former weake answere ) rebuts vpon you , with greater strength , then euer you would haue imagined .

In this next place I will produce S. Hierome , who handling that sentence Deduxit eos in nube diei , ( Psalm . 77. ) and saying , that by the word , Cloud , is vnderstood the Blessed Virgin , thus writeth : Pulchrè dixit , Dici , quia nubis illa non fuit in tenebris , sed semper in luce : It was well said , Of the day , because that Cloude was not in darknes , but euer inlight .

The third shal be S. Ambrose , who explicating the last Verse of the Psalm . 118. thus writeth : Suscipe me non ex Sara , sed ex Maria , vt incorrupta sit Virgo ; sed Virgo per Gratiam ab omni integra labe p●ccati R●ceaue me not from Sara , but from Mary , she being an intemerate Virgin ; yet a Virgin by Grace , free from all spot of sinne . Thus far of these three most eminent Fathers .

I am loath to violate ( Mariamastix ) your prescribed Method of keeping me within the circuit of the Primitiue Church ; Otherwise , if I should expatiate out of those limits , I could produce many late Fathers ( vertuous and learned men I conspiring in iudgment with the former three Fathers ; as S. Anselme , ( lib. de concept . Virginal . & peccat . Orig. c. 18. )

Finally S. Damascene , who thus expresly writeth ( Orat. prima de Natali B Virginis . Nature gratiam antenertere ausa non est : Nature was not so bould , as to preuent Grace . By which words it euidently appeareth that the B. Virgin , in S Damascenes iudgment , had no sooner receaued Nature , then she had receaued Grace . I do heere omit diuers more moderne Authours , who wholy conspire , in their Writings , with me , touching the Conception of our B. Lady , as free from Originall sinne .

Mariamastix .

In answere of these your Authorities , taken from the Fa●hers , I do not see , how they can preuayle much : My reason is , because I haue produced as many Fathers to the Contrary . Againe , there are diuers other Fathers of the Primitiue Church , who are omitted by you , who in likely hood maintayned the contrary to these by you vrged .

Mariadulus .

This your Answere doth nothing eleuate , and lessen the veight of the former Fathers proofes . For we are not to expect , that euery Father should dispute of euery Point of doctrine , seing they had not any iust occasion therof . Againe , it is most probable , that the other ancient Fathers , not al●edged by me , did neuerthelesse agree in doctrine with the former ; since otherwise in a●llikely hood they would haue beene written against by some one Father or other of the same tymes ; As we see by the Examples of Cyprian , Tertullian , and Origen , whose acknowledged Errours were recorued by S. Austin , and seuerall other Fathers of those dayes . Lastly if there be any such Fathers contradicting the former in the doctrine touching the Conception of the o● Virgin as free from Originall finne , why did you not a●edge them aboue ? Therefore it was either your forgetfulnes in omitting them , or your want of reading , as being ignorant of them ; Which later point ( I presume ) out of your assumed Magistrality , you will be loath to acknowledge .

Mariamastix .

How farsoeuer the testimonies of the Fathers may carry in point of Doctrine , we are not much to regard , they being but Men , and we read . ( Psal 115. ) Omnis homo mendax . And therefore that sentence of D. Whitakers , may be true : The Popish Religion is but a paiched Couerlet of the Fathers Errours sowed togeather . ( Whitak contra Duraeum . l. 6. p. 423. ) so iust Reason had Beza , not insisting in the Fathers , to appeale in these words ; Ad verbum Dei pronoco : Since it is the Scripture , which must inappealably determine all Points of Doctrine . Therefore I could wish you Mariadulus to hasten to your Scripturall Proofes , if any such you can pretend , in defence of this your doctrine .

Mariadulus .

That scurrilous Comparison of D. Whitaker discouers , that his Pen brookes no other Idiome of speach , then Satyrs , and virulency of language . And the former words both of the said Doctour , & of Beza proclay me , that the ancient Fathers of the Primitiue Church , do wholy make against them in points of Religion . But to giue you content , I will hasten to the Scripture , which af●oards two notable Figures of this Point .

First we read , that the first Man to wit Adam ) did beare the those words of the Apostle : ( Rom. 5. & 1. Cor. 15. Adam , qui est forma suturi , that is , of Christ . Now it is euident , that the First Man was not generated of the commixture , or congresse of Man and Woman , but was made by God himselfe , of Earth , before it was accursed . In like manner I say , it is fitting , that the Second Man ( to wit Christ ) who was not to be formed of the meeting together of Man and Woman , but framed by the worke of the Holy Ghost , shold in like manner be made of Earth , not accursed ; that is of his Mother , being a Virgin , and free from all malediction , and consequently not subiect to sinne . This figure seemed first to be obserued by S. Andrew the Aposile , whose words therof are related by the Priests of Achaia in this manner ( Lib. de Passione S. Andreae Apost. ) Sic●t de terra immaculata factus suerat Homo Primus &c. As the first Man was made of the Earth , not then defyled ; So it was necessary , that Christ should be borne of an immaculate Virgin .

Againe Epiphanius ( haeres. 68. ) and many other Fathers , do teach , that Ene was a Type , and figure of Mary . But it is certaine that Eue , when she was first made , was without sinne ; therefore it sorteth to all Reason , that the Mother of all liuing , with a spirituall life , should be conceaued without sinne ; seing the Mother of all liuing , with an Animall life , was created without sinne .

To conclude , those Texts in the Canticles may seeme well to proue no lesse : Sicut lilium inter spinas , ita anaca mea inter filias . ( Cant. 2. ) Like a lilly among the thornes , so is my Loue among the Daughters . Againe : Tota pulcraes amica mea , & macula non est in te , ( Cant. 4. ) Thou art all fayre , my Loue , and there is no spot in thee . And more : Hortus conclusus , soror mea sponsa ; Hortus conclusus , fons signatus , ( Cant. 4. ) My Sister ( my spouse ) is a garden inclosed , and a fountaine sealed vp . Which Texts , although they may be vnderstood of the Vniuersall church , especially of the Triumphant Church ; yet they most aptly agree to the B. Virgin ; and the rather , seeing many of the ancient Fathers haue expounded them of Her . And the Catholike Church hath commanded , that the Lessons in the feasts of the most B. Virgin , and in the Matin Office , and in the Sacrifice of the Mas●e should be recited , and taken out of the Canticles . Thus far touching our proofes out of the Scripture , for the more probable strenghtning of the doctrine of the Immaculate Conception of the Mother of God .

Mariamastix .

These your Authorities of s●cred Scripture proue nothing , but by way of Typicall resemblances . Well , I will conclude this part of our discourse , touching the Conception of Mary ; That it is certaine , that this your doctrine touching her I●maculate Conception , was wholy vnknowne immediatly before the dayes of Peter Lombard , who first did excogitate and inuent the same . And the absurdity of this Opinion , cis made more cleere , in that the Councell of Trent in Appendice de Conceptione B. Virg. when it allowed the Constitution of Pope Sintur Quartus touching this point , in withall ordayned , that it should be lawfull for any Man to belieue , that the Virgin was conceaued without sinne , though this Opinion were , extra , praeter , an t etiam contra Verbum Dei : So ready your Papistes are to stampe , and create new & strang Paradoxes , though neuer so incompatible with the holy Scripture .

Mariadulus .

To shape my answere , first , to the first Part of this your short Paragraph ; I say , we proue from the former Scriptures the probability , and pious iudgment only of the Immaculate Conception of the B. Virgin ; for we Catholiks ( as I premonished in the beginning of our discourse ) do hould no more therein . Now where you reiect the application of the former Texts , because they are vrged , but as Types ▪ and Figures , of what they do proue ; this your refuge crosseth mainly the proceeding of God , who would haue the Old Testament to adumbrate and point out diuers things , performed in the tyme of the New Testament : So deseruedly and with iust cause , did the Apostle leaue written those words for our instruction : Omnia in figura contingebant illis . ( 1. Cor. 10. )

Now touching the second branche of your Reply ; I answere , You receaue it from the pen of Kempnitius ( p. 520. ) that rigid , and censuring Aristarchus of the Councell of Trent , so ready some of you Protestants are , to licke vp the poyson , which others of your Brethren haue afore disgorged . I wonder much he blusheth not , thus to calumniate the honour of the Blessed Virgin ; He seeking to depraue that by imposture , which by force of Reason he could not : Dolus an Virtus , quis in hoste requirat ? ( Virg. ) For when he impudently affirmeth , that the doctrine of the Conception of the B. Virgin , as free from Originall sinne , was neuer heard of before the dayes of Peter Lombard , who ( as he saith ) first did dogmatize the same ; this is a most vast Vntruth , & so proued to be , euen by the Fathers aboue cited by vs , and particularly from S. Anselme ( in Comment. c. 5. poster . ad Corinth . ) which Father was more ancient then Peter Lombard . A point so euident , that Kempnitius himselfe ( some two pages after the place aboue cited ) ascribeth this very Opinion to S. Anselme , as to the Authour thereof : so prepared Kempnitius is , falsly to crosse and impugne euen himselfe ; How prepared then may we suppose him to be , falsly to crosse and impugne his Aduersaries ?

Now touching the Command or Precept of the Councell of Trent , and the Constitution of Sixtus the fourth , what a meretricious and shameles forehead hath Kempnitius in forcing hereof ? Seing both the Councell of Trent , and Pope Sixtus granted free Liberty of iudgment touching the Conception of the B. Virgin ( as aboue is shewed ) because they were fully persuaded , that neither of the different Opinions therein was expresly & manifestly repugnant to the written Word of God . And thus far now of our Dispute concerning the Conception of her , who was superiour to the Angells in Grace , though inferiour in Nature : Only I will conclude , that it was most agreable to the dignity of the holy Virgin , that she , who conceaued her Sonne aboue the course of Nature , herselfe also should be conceaued aboue the Course of Nature . But now ( Mariamastix ) it is tyme to descend to other points of your Sermon , from the obseruation wherof we may gather , that detraction euer treadeth vpon the heeles of Worth , and Piety .

Mariamastix .

What either of vs haue deliuered concerning the contrary Tenets , and Opinions in this point , I refer to the iudgment of the Auditory heere present , who I hope are able to seuer & deuide illustrious Truths ( for such my proofes are ) from bare probability of Truths .

But you may ( Mariadulus ) at your pleasure passe ouer to other passages of my Sermon , and carpe at such thereof , wherein for your owne aduantage you may most hope to anchor your selfe . I doubt not , but to warrant the Truth of euery sillable thereof , Veritas Domini manet in eternum . ( Psalm . 116. ) And for your better remembrance , I will put you in mind , that the next point I touched vpon in my Sermon , was , that diuers of you Papists were not afrayd to giue to Mary the title eue of Goddesse , as appeareth in some of your Writings : A manifest signe of your superstition , or rather Idolatry , committed to Her ; depriuing the true God of his owne incommunicable Title , and sacrilegiously transferring it to a meere Creature .

Mariadulus .

I do not thinke , you can alledge any one approued Catholike Authour , so stiling the B. Virgin , and therfore I must imagine , that this imposture is wrought only vpon the Anuile of your Malice to her . For name the Authour , so calling her , if you can . But it seemes , your owne silence to this my prouocation euen deposeth the falshood of your calumnious Accusation . But admit for the tyme , that some one or other Catholike , out of a pious ( though not well regulated deuotion , shold terme her Goddesse : will you be so vncharitable in your Censure , as to extend that word of Goddesse ( contrary to the playne and simple intention of the speaker ) to a literall Construction , as if the party so speaking were verily persuaded , that the B. Virgin ( as really transcending the Nature of a Creature ) were a true Goddesse indeed ? O incredible torturing of Words , vpon the rack of Malice ! Do we not read in Gods word , that Princes , and chiefe Magistrates are stiled Gods ? Ego dixi , Dij estis , ( Psalm 81. ) This being spoken only with reference to their temporall Soueraingty & Domination : Yet is there any Man so stupide , as to thinke , that those Princes & Magistrats are not meerely men , but really Gods ? No ▪ And therfore in regard of their being but men , though surpassing others in dignity , the Prophet pronounceth of the true and only God , saying , it is He , qui inter Deos diiudicut . ( Psal. 81. )

But to descend lower . We fynd some Poets in dedicating their Poems to their Prince , feare not for the tyme , to inuest him , or her , with the Name of God , or Goddesse . I will insist in Spencer , the chiefest English Poet in this age . He dedicating his Faëry Queene , to Queene Elizabeth , thus saluteth her .

— O Goddesse heauenly bright , Mirrour of grace , & Maiesty diuine , Great Lady of the Greatest I le . —

Now , who carps at the Poet herein ? Or what Man thinketh that the Poet did truly commit Idolatry to that Queene , in taking her ( who was a mortall sinfull Woman ) to be a Goddesse indeed ? I know , you do not so thinke , and yet how ready are you to throw vpon Catholikes , the like foule imputation vpon the same ground● ? Therefore haue the like charitable mind , if so you shall fynd ( as I am persuaded you cannot ) the Word Goddesse to be ascribed by any Catholike , to the Blessed Virgin only in a secondary , and Analogicall Construction . I will conclude this point with this one Animaduersion : To wit , That the Catholiks in former times , were embouldened out of a pious and innocent deuotion to our B. Lady , to giue her many superlatiue prayses ( which in a riged censure of ech syllable , could not perhaps be fully iustified ; ) because no other Religion them being , but the Catholike Religion , they were assured , that other Catholiks would insist more in the intention of the speaker , then in the words . But if they had forseene , that certaine Innouatours should after rise vp , who would rack euery word to it ones literall and worst sense ; no doubt , they would haue beene more cautelous , and wary in their wrytings touching the B. Virgin , or other Saints .

Mariamastix .

Tush . Howsoeuer you shift these matters of , yet it cannot be denyed , but you commit Idolatry in praying to Mary : a custome vsed by the moderne Papists , but altogether vnknowne ( as I suppose ) to the Doctours of the more ancient tymes ; So much do you Papists of these dayes decline from the practise of the Primitiue Church herein .

Mariadulus .

We Catholiks do pray to all Saints , and particularly to the most glorious Queene of Heauen And whereas you intimate , that the ancient Fathers and Christians did not pray to her ; so charging the Catholiks of these tymes with Innouation therin : obserue what followes , and be ashamed ( if not of your Ignorance , yet ) of your frowardnes and contumacious disposition against so confessed a Truth . Therefore to represse this your bold assertion . I alledge these ancient and learned Fathers following , directing their Prayers to the B. Virgin herselfe .

First then S. Bernard thus writeth : ( Serm. 2. super Euangel. Miss●s est ) Inpericulis , in angustijs , in rebus disbijs , Mariam cogita , Mariam innoc a &c. Jn thy dangers , in thy necessities and troubles thinke of Mary , innoke and pray to Mary . Let her not depart from thy month , let her not depart from thy hart , that so thou mayd obtayne the suffrage of her Prayers . &c. Thou following her , goest not adray ; imploring her , despayrest not ; she houlding thee vp , thou fallest not ; she protecting thee , thou fearest not . &c. Thus far S. Bernard .

S. Anselme ( lib. de excel . B. Virg. c. vlt. ) Rogamus se Domi●● peripsam Gratiam &c. We be seech thee ( O Lady ) euen by that Grace and fanour , through which the omnipotent and Blessed God so exalted thee &c. That thou wouldest impetrate and obtayne of him for vs , that the plenitude & abundance of that Grace , which thou diddest de serne , may so worke in vs ▪ that therby 〈◊〉 ●ay most mercifully be partakers of the Heaneniyre ward .

But to rise to higher tymes . Fulgentius ( Serm. de laudib . B. Mariae . ) Ideo omnes cursus &c. Therefore the Virgin Mary hath taken all the sorts of Nature in our Lord Iesus , to the end , that she may relieue , and succour all Women , flying to her fore help .

S. Austine ( Serm. 18. de Sandis ) Holy Mary , succour he wretched ; help the faynt-harted ; comfort those who weepe ; pray for the people . &c.

S. Gregory Nazianzen , speaking of a certaine holy Virgin , the which Cyprian ( then a Heathen ) did solicite to fornication , thus writeth ( Orat. in Cyprianum : ) Virginem Mariam rogauit , vt Virgini perichtanti opem ferret ; She besecched the Virgin Mary , that she would help and defend a Virgin , in danger . And againe , the same Father thus prayeth to the B. Virgin : Defend me ( O Mary , ) and from Eternall fyer and darknes free me . ( Nazianz. in Tragaedia . )

Athanasius ( Serm in Enangel . de sanctissima Deipara , id est , de Annuntiat . circa finem . ) Inclina aurem tuam ( Maria ) in preces nostras &c. Inclyne thy eare ( O Mary ) vnto our prayers , and do not forget thy People . And after : Ad te clan●amns &c. To thee ( O Mary ) we crye ; most holy Virgin , remember vs . And yet more after : Jntercede Hera , & Domina , & mater Deipro nobis : Interceds , and prayfor vs , O Mistris , O Lady , O Queene , O Mother of God .

Not to insist in more of the ancient Fathers , Irenaeus thus writeth ( coutra Haeres circa medium . ) Et sicut illis ( Eua ) seduct a est &c. As she ( to wit Eua ) was deceaned , that thereby the might flye from God : So , this ( Mary ) is persuaded to obey God . vt Virgini● En● Virgo Maria fieret Aduocate , that so the Virgin Mary might be an Aduocate for Ena the Virgin . Thus ( Mariamastix ) you may perceaue , what deuotion the ancient Fathers , and other Christians of those tymes did shew towards the B. Virgin , in imploring her help by her mediation to her deare Sonne , our Redeemer .

Mariamastix .

It may be , such was their custome , but how warrantable their vse was therin , I refer to the true Professours of the Gospell . But how fa● soeuer , they may seeme to haue proceeded in their deuotions to Mary , yet you Papists of these dayes , go one step further : Since you are not content only to pray to her ; but in your Petitions ( a thing most dishonorable to God ) you expect your saluation from her . Thus , whereas we Protestants hope for our saluation from our Lord Iesus Christ , God & Man ; you make to your selfe a She Sauiour , I meane , a Woman . And according to this my Affertion , we read thus in your Hymnes directed to her , ( in officio Mariae Virg. ) Solue vinc●la rcis , profer lumen caecis &c. Which acts are peculiar to Christ to affoard to Christians . And againe in the said Hymne , we thus read : Monstra te esse Matrem , shew thy selfe to be a Mother ; You Papists willing her therby to exercise her motherly authority ouer christ ; thus subiecting Christ , as inferiour vnto Her .

Mariadulus .

O how inuentiue is Innouation in doctrine , thus to forge Constructions against the Catholike Fayth , neuer afore entring into Mans brayne ? And how wonderfully ( Mariamastix ) doth Preiudice and dislike seale vp your iudgment ; you so litigioussy contending against the naked letters and words of Sentences ? Therefore to vnveyle your eyes , take notice , that all this ( by you repeated , and so much reinforced ) we demaund of our B. Lady , only by her impetration and praying for vs to her B. Sonne . And therfore in most of our set prayers , to her we adioyne in the end of them these wolds following : Per Dominum nostrum Iesum Christum ; by which clause we fully acknowledge , that all our spirituall Good proceeds originally from God , though mediatly by the intercession of the Mother of God .

Now touching that short passage , Monstrate esse Matrem &c. We only vnderstand ther by thus much : Shew thy selfe a Mother , by appeasing thy Sonne in our behalfe : and this by the remembrance of all thy motherly tender care , and loue towards him in his Infancy , and through the whole course of his life ; to the end , that by thee he may receaue our prayers ; For thus it immediatly in the same Hy●nn● followeth : Sumat per te preces . But ( Mariamastix ) If these former words be such an eyesore to you and yours ; how will you except against those words of Saint Paul ? he thus saying of himselfe ( 1. Cor. 9. ) Omnibus omnia factus sum , vt omnes facere● saluos ; I am become to all men , all things , that I might saue all : Where you see , the Apostle assumeth to himselfe the saluation of others ; he meaning only , that by his preaching , instructing , and prayers , he might be an inferiour Cause , or Instrument vnder Christ , for the sauing of others . But of this point I will hereafter speake more in my defence of the Autiphone , Salue Regina , the which you Protestants seeke so much to impugne .

But to proceed somewhat further . Ys the former Sentences and prayers directed to the B. Virgin so much affright you , as that you thinke we Catholikes ascribe to her , our Saluation ; & consequently thinke our Sauiours Passion ( according to your most false suggesting ) not sufficient for our Redemption ; what would you say to the other Text of former Apostle , thus leauing it recorded ? ( 1. ad Colos. 1. ) Adimpleo quae desunt Passionum Christi in carne mea , pro corpore eius , quod est Ecclesia . I do accomplish those things , which do want in the Passion of Christ ▪ in my flesh , for his body , which is the Church .

I hope , you are not here persuaded , that the Apostle thoght the Passion of Christ to be insufficient , without his owne sufferings ; for his meaning only is , that as Christ the Head , and Members , his Body , make one Person Mysticall , the Church in this respect , being his Plenitude . Fulnesse , or Complement Ephes. 1. : so the Passions of the Head ▪ and afflictions of the body , and members , make one complete masse of Passions . Thus there is no want of Christs Passion , as he suffered in himselfe , as Head ; but there is want in those Passions of Christ , which he daily suffereth in his Body , the Church , and in the members thereof .

But now ( Mariamastix ) since these two former Texts of Saint Paul seeme in an ignorant eye , more derogatory vnto our Sauiour and his Passion , then those sentences by you vrged , & practised by Catholiks ; and seing the said Texts of the Apostle , are to be construed in a sober sense , and so are most true : Therefore I could wish you not so earnestly to quarrell at the Passages by you alledged ; neither seeke to disuest them of that pious sense and meaning , which is euer intended by vs Catholiks ; That is , that our most Blessed Lady ( according to the former words , Salue vinclareis , profer lumen caecis ) would vouchsafe to dissolue , and loose the bonds of the guilty , and bring light to those , which are spiritually blynd , by her Prayers , & most earnest Intercession to her B. Sonne Christ INSVS , and not otherwise : So far we Catholikes are , from acknowledging a She-Sauiour , as you in your Lucian , and scoffing Dialect do charge vs .

Mariamastix .

This your tedious discourse hath small soueraingty ouer my iudgment , neither do the examples drawne from Paul aduantage your Cause . For I peremptorily maintayne , that it is vnlawfull and most repugnant to the sacred Scriptures , to pray either to Mary , or to any other Saint ; it being the doctrine only of Man , not of God .

Mariadulus .

You now enter into a new Question touching the lawfulnes , or vnlawfulnes of Praying to Saints in generall , so fugitiue and vnsetled you are in your discourse . The tyme is not now fitting for a perfect discussing thereof . Therfore at this present in proofe of the lawfulnes of Praying to Saints , and to stir ( as it were ) a litle the earth or mould , about the roote of that doctrine , I will ( forbearing all other proofes ) insist in one Argument drawne from Reason . Thus them I dispute . S. Paul saith to the Romans ( Cap. 15. ) Obsecr● vos fr●●res , vt adi●●etis me in Oration●hus pro me ad Deum : I beseech you Brethren , that you help me in your prayers for me to God . And the same , the Apostle repeateth in Ephes. 6. 1. Thessal. 5. 2. Thessal . 3. Coloss. 4. and Hebr. 13. Hence I say , I draw my ineuitable inferences : It was lawfull for the Apostle S. Paul , to pray to some holy men then liuing , that they would pray to God for him : Therefore it is now lawfull to innocate them , they being Saints , and reiguing with Christ . For if it be not lawfull now to pray to them , the reason thereof must be , Either because they will not heare vs praying to them : But this cannot be , seing they are now indued with more Charity , then when they here conuersed vpon Earth , and being secure of their owne felicity ( as S. Cyprian sayth , Ser●● . de mortalit . ) are more sollicitous of our spirituall Good & health . Or els , because the Saints cannot help vs : But neither this . For if they could help vs with their Prayers , when they were but Pilgrimes in this World , much more are they now able , being arriued into their owne Country . Or , because they do not know , what we pray : But not this . Because from what ground , the Angells do know the Conuersion of sinners , for which conuersion they so much reioyce ( as is said in Luke 15. ) from the same ground the Saints do know our prayers . Or lastly , because an iniury is committed against God and Christ , if any other be inuoked , and prayed vnto , then he : But not this . For then it were not lawfull to inuocate , or pray to the liuing , and consequently S. Paul offended God therein . Thus you see ( Mariamastix ) how you are precluded on all sydes from giuing any satisfying Answere to this demonstration .

Mariamastix .

Yf we should admit for the tyme , that it were lawfull to pray to the dead ; yet it is euer supposed , that they ( to whom we should so pray ) are infallibly to be presumed to be Saintes . Now , how can we rest assured , that one praying to Mary , prayeth to a Saint ? Since certaine it is , that at her being present at her Sonnes death , and making no resistance thereto , she actually did breake foure of the ten Commandements together ; To wit , the first , the fist , the sixt , & the nynth Commandement . And you read , who committeth sinne is of the Diuell ( 1. Iohn . 3. ) And we are not ascertayned , that Mary any tyme after had true repentance of her so great a sinne .

Mariadulus .

O that I could transforme my tongue , into a scourge or whip of Iron , where with to lash and teare with bloudy strypes , the naked sydes of such , who first dared to disgorge such poysonous words against the Mother of God! I well know , from what vessel you draw these your dregs . For I fynd M. Bunny ( the Protestant ) to charge the B. Virgin ( euen in your owne Words ) with the breach of the foure Commandements reckoned by you , Because ( sayth he ) she defended not her sonne vpon the Crosse . in his Pacfication p. 369. )

But to seale vp the mouths of such venemous Beasts ( for who positiuely maintaynes this execrable Assertion , is to be reputed no better then a Beast ; ) let vs take in to our consideration the ten Commandements , & how , & in what order they are rekoned . First then , the Catholiks deuide them in this sort .

The first Commandement : Thou shalt haue no strang Gods before me ; nor make to thy selfe any grauen Idoll , to adore the same . The fith : Thou shalt not kill . The sixt . Thou shalt not commit Adultery . The nynth : Thou shalt not couet thy neighbours wyfe . But some Protestants thus alter them , making the fift to be , Honour thy Father and Mother . The sixt Thou shalt not kills . The nynth : Thou shalt not be are false witurs against thy neighbour . And heare I demaund , how according to either of these different kinds of numbring the Commandements , it can be with any shew of Truth , maintayned , that the B. Virgin , being then incompassed with souldiers and Magistrates , did violate and breake foure Commandements for her not defending her Sonne vpon the Crosse ? But this may serue as a document to teach all Men , that an inueterate Malice and rancour against the Mother of our Sauiour , is the ordinary Attendant of Schisme , and Heresy .

Mariamastix .

Well . I haue ( you see ) the iudgment of a learned Protestant , warranting what I haue here deliuered . But to passe to other Points , touched in my Sermon ; I then did say , and now I do iterate it , that I do not see how you can iustify , not only the former Hymne to her , aboue discussed , but also some others of your Prayers directed to her . I will insist first in that Antiphone , beginning : Salue (a) (a) Luther in serm de Natali B. Mariae ; and Peter Mattyr in Comment. ad c. 3. prior● ad Corinth do much reprehead this Anti phone . Regina , Mater Misericordiae &c. Next I will descend to those your Prayers , commonly called , Our Ladyes Litanies . Both which Prayers ( I feare ) you shall fynd to be fraught with Blasphemies , at least with most vnwarrantable Errours .

Mariadulus .

I will soone free you ( Mariamastix ) of that feare : And to come to the Antiphone , I will iustify the most seeming hard passages thereof . And I will begin with the last part therof , and so ascend higher . In the end of which Antiphone we thus read : Et Ies●● benedictum fructum ventris tus , nobis post hoc exilium oftende . And shew to vs after this our exile , Iesus , the Blessed fruite of thy Wombe . Though this much displeaseth our Anti-Marians , & Enemyes to the blessed Virgin ; yet hereto I answere , That it is no lesse matter ( but rather far greater ) to be said , To saue men ; then to be said , To shew the Sauiour vnto them . But men may be rightly said ( in a sober construction ) to be saued by Men. For to omit , what is allready deliuered of this point , do we not thus read ( Iame 15. ) He , that shall conuert a sinner from going astray out of his way , shall saue a soule from death ? And in like sort the Apostle sayth ( 1. Timoth. 4. ) Et teipsum saluos facies , & cos , quite audiunt : Thou shalt sane thy selfe , and them , that do heare thee . Now if the Apostles were not afraid to pronounce , that Men were saued by such others , who by exhortations , by examples of Vertuous life ▪ by incessant prayer , labored for the good of our soules ; Why then should the Church of God be afraid to say , and pray to the B. Virgin , reigning in Heauen with Christ , that she would shew Iesus Christ to vs , after this out tyme of banishment ? since these words are to be vnderstood , that she would performe , and effect so much for vs , by her intercessions and prayers ; Euen in the same manner as those other words are to be vnderstood , Da mihi virturew contr● hostes ●uos : strenghthen me against thy Enemyes . As also those other , Tu nos ab hoste protege , & hora mortis suscipe : defend vs ( O Virgin ) from our Enemy , and receaue vs in the hower of Death ; And some other like prayers of the Catholikes , here omitted .

The next parcell of the foresaid Antiphone is , when the B. Virgin is styled , Spes nostra : Our Hope . Now these Words are vsed , because next after our Lord Iesus Christ , ( being God and Man ) we chiefly place our confidence in the mediation of the B Virgin : since our Hope is not to be placed only in the Authours of our good , but also in the intercessours and Ministers therof . And according hereto , when our Lord said to the Iewes ( Iohn . 5. ) It is Moyses , who accuseth you ; in quo speratis , in whom you hope ; in which words our Sauiour did not reprehend the Iewes , that they hoped in Moyses ; but because they did not belieue Moyses .

Mariamastix .

How doth this your Construction agree with that Sentence : Maledictusvir , qui sperat in homine : Cursed is that man , who hopeth in Man . ( Ierem. 17. )

Mariadulus .

I answere : These words are meant of those , who repose all their chiefe Hope in man , & no confidence in Go● ; for euen immediatly it there followeth , for the fuller explication of the former words : Et a Domino recedit cor eius : and his Hart departeth from our Lord : But who piously and truly confide in the B. Virgin , haue chiefly their Hope in God . But obserue how familiar & obuious this kind of phrase of speach , is to the ancient Fathers , which is so distastfull to the fastidious & curious eares of our Sectaries .

S. Bernard ( Serm. do Assumpt . ) feareth not to call the Virgin Mary : Reginam , & Domin●●● , Ma●●●m Miscricordiae , totam sua●●m : The Queene , and Lady , the Mother of Mercy , and altogether sweetnes it seise . And S. Ephrem ( more ancient , then S. Bernard by many ages , calleth the B. Virgin , Spem suam , & omnium Christianorum : His Hope and the Hope of all Christians . ( Ephrem in ser●● . de Deipara . )

To proceed further . The B. Virgin is called in the foresaid Antiphom , D●icedo . To omit , that this phrase is warranted aboue by S. Bernard ; this title doth most deseruedly agree to the B. Virgin , in regard of her innumerable benefits , wherewith she doth comfort the afflicted ; since there are few Parts of Christendome , wherein doth not shyne the Memory of her Benefits .

The B. Virgin is also called there , Vita , lyfe ; Because she brought forth Christ ; and by him , she is made the Mother of all men , who lead a spirituall lyfe .

Mariamastix .

To passe ouer for the tyme your warranting of her former Titles ; yet how can you salue that , where in the same Prayer , she is called : Mater Misericordiae , the Mother of Mercy ; seing we find this title to be proper and peculiar to God , And therefore he is called , Pater Misericordia●um ? ( 2. Cor. 1. )

Mariadulus .

I reply thereto , and say , that the Blessed Virgin may be so called for seuerall reasons . First , because she is the Mother of Christ , by whom we obtayne all Mercy from God . Secondly , because she daily impetrateth & prayeth for vs to God , for Mercy . And it is no good kind of arguing to say : God is the Father of Mercy , therfore the Virgin cannot in any sense be so called , For we read in Iohn. 9. that Christ is called , Lux mundi ; and yet Christ sayth of the Apostles , Vos estis lux mundi ( Math. 5. Againe , Christ is said in Iohn 1. to be plenus Gratiae ; And yet we read in Luc 1. Maria , plena Gratiae : & in Act. 8. Stephanus plenus Gratiae . Thus the same Titles may be giuen to God , and men , in a different relation , without any dishonour to God .

Mariamastix .

Well to come to the last point of the foresaid Antiphone , or Prayer . How do you playster that ambitious Title of ealling Her , Regina , a Queene ? You see , that she is content to call herselfe only a Handmayd according to her answere to the Angell , Ecce ancilla Domini : And yet you Papists , will needes inuest her with the title of a Queene .

Mariadulus .

I answere . The attribution of this title to her , is most warrantable , seing we read : Be●ti panperes spiritu quoniam ipsoru● est reguum caelorum : Blessed are the poore in spirit , for theirs is the kingdome of Heauen ( Matth 5. ) And further more it is said : Venite Benedicti Patris me● ; possidete paratum vobis regnum : Come you blessed of my Father ; Possesse the kingdome prepared for you ( Matth. 25. ) Now then , if all such a● do inherit Kingdomes , may truly becaused Kings or Queenes ; why then should this title be denyed to our B. Lady ? Adde hereto , that since she is the Mother of the King of Kings , she then most peculiarly , and pen excellentiam deserueth the Title of Queene .

And thus far touching the explication of the Antiphone , or Prayer of the Salue Regina ; and how all those titles there , may in a sober and reserued construction , be iustly applyed to the Virgin Mary , the sound of which Titles doth so much iarr in the eares of our new Gospelliers , 〈◊〉 that the Dialect of their speach against the Mother of God , is commonly deliuered in the black Notes of detraction and Obloquy .

Mariamastix .

I grant ( Mariadulus ) you haue playstered the Antiphone , with some shew of probability ; I euer meane , in a vulgar and vndiscerning eye only ; though to the iudicious it still remaynes , as afore it was . But to come to your Litanies directed to Mary , and accordingly , by you called , Our Ladies Litanies ; You do by your titles therein ascribe such superlatiue and high prayses to her , as that they stand not compatible with the Nature of any Creature , Christ only excepted , Vpon whose Honour you Papists by this your irregular proceedings , seeme ouer neere to trench . And therefore I could wish you , to shew , how you can apologize in her behalfe herein ; you therby much dishonoring the Sonne , in ouermuch honoring the Mother .

Mariadulus .

You are ( Mariamastix ) far transported with a secret ( or rather most manifest ) sulluation , and repining against the Holy Virgin ( her deare Sonne alter your mind . ) But know you , that the Prayses giuen to her , are Relatine to Christ ; since they are giuen to her , because she is the Mother of Christ . And thus , since the child is in some sort , the Image of its Parents : the Proto●●●on after an accustomed manner , is here honored in behalfe of the Antitypon . But to remoue the scales of preiudice and dislike ( if it be possible ) from the eyes of your iudgment ; I will ( as it were ) anatomize litle by litle , the afore mentioned Litanies or prayers , that so you may euidently discerne , by what authorities we Catholiks are secured , to imbalme her memory in the sweet ointments of such her due Laudes .

But before I come to that , I must put you in mynd , that since Gods vniuersall Church ( which cannot erre , ( 1. Tim. 3. ) approueth the foresaid Litanies , you ought to haue no reason to doubt of the warrantablenes thereof , except you will aduance your selfe , ( for Pry de of Iudgment is euer clyming ) being but one priuate man , but competently learned , and lately appearing , aboue the Authority of Gods Church , consisting of men , in number many , for literature most exquisite , and for tyme , most ancient . Which if you do , if you were in the Schooles among the graue and learned , you would rather be thought worthy to be exploded from thence for such your procacity and petulant insolency , then to be disputed with .

Mariamastix .

Such your Authorities are but the Words of men ; And we read ( Psalm . 115. ) that all men are lyars . And therfore I cannot hold it secure for me , to entrench my selfe in any such doubtfull and vncertaine Proofes : for one man illuminated by the Lord , may as infallibly fynd out the Truth , as seuerall other Hundreds : Spiritus vbi vult , spirat . ( Ioan. 3. ) Neuerthelesse you may proceed to your Authorities .

Mariadulus .

Well , seing you neglect the authority of Gods whole Church , vpon whom Christ hath bequeathed his spirit of not erring , Ego vobiseum sum , vsque ad consummationem Mundi , ( Matth. 28. ) I can but commulerate your most dangerous state of soule which treads such different tracts , not only to your owne learned (a) (a) M. Fox . Act. Mon. p. 999. D Bantroft in his Sermon preached , anno 15●● . The diuines of Genous in their Propositions and Principles disputed pag. 141. Brethren , but euen to Gods Holy Writ ; assuring vs , that the Church of God is the Pillar and foundation of Truth . ( 1. Tim. 3. ) Yf then you will not obediently submit your iudgment to the iudgment of the Vniuersall Church , make your shipwrack vpon that dangerous rocke of those Words : Yf he will not heart the Church , let him be to thee as an Heathen or Publican ( Matth. 18. )

But to recall my selfe ; and to shew how warrantable with sufficient authority , is euery Article , or Point of the Lita●ies of our B. Lady ; In the displaying whereof , I will not be ryotous ( as I may say ) in alledging the Authorities of diuers ancient Fathers and Doctours ; but for greater breuity , and only for some tast and delibation , I will content my selfe with the authority of two Fathers commonly , in proofe of euery particular Article , or passage .

And to begin . The Blessed Virgin is in the Litanies , First , thus saluted , Sancta Maria. Of which Title we thus read : Maria is interpreted , star of the Sea : And the , as a remarkable star , shynes brightly by the grace of a speciall Priuiledge , among the waues of this wauering World . So writeth S. Bede . ( ad Euang in festo Annuntiat . B. Mariae . Isidorus Hispalensis , de vita & obitu Sanctorum c. 48. ( who liued in the sixt Century after Christ ) thus accordeth with S. Bede : Mary , it interpreted , Lady , and one , that giueth light .

2. Sancta dei genitrix . Of which title the generall Councell of Chalcedon thus decreeth . ( Act. 5. ) Holy Mary ( ●●●●dnes ) the mother of God . Who bouideth not so , is an Heretike . Proclus Constantinopolita●●s , who liued in the fourth age , thus amplifieth of this point ( de Nati●itate Christi : ) Who hath heard of the like ? God ; who cannot be contained in a place , wells in a Wombe : Whom the Heanens do not receane , a Virgins Wombe comprehends . So deseruedly ( Mariamastix ) the Church in her Hymnes , thus singeth ( in offic. B. Maria : )

Quem berra . Pontus , Athera , Colunt , adorant , praedicant , Trinam regentem : Machinam , Claustrum Maria haiulat .

3. Sanctia Virgo Virgi●●● Of this Title thus S. Bede ( olisupra . ) It was by a diuine guist giuen to our Lady that the first among women , should offer vp to God the glorious Present of Virginity . S. Ambrose thus ( Lib. 2. de Virgin . ) Let the Virginity and life of Mary , be as a Picture , described to you ; from whom as in a looking-Glasse , the Beauty of Chastity , and forme of Vertue do yield a glorious reflection .

4. Mater diuine Gratie Gregorius Thanmaturgus , who liued 260. after Christ : In that Virgin the treasure of all Grace was layed Sophronius , anno Dom. 400. ( Serm. de Assumpt . Maria apud Hierou . ) Grace is giuen to o●b●●● b●● by portious ; but in Mary the whole Plenitude of grace infused it selfe all at once .

5. Mater Purissima S. Austin ( lib. de Natura & Gra. c. 66. ) Whom we speake of sinners ( an authority vpon another occasion aboue alledged ) we will not for the honour of our Lord , haue any question of Mary . Elias Creatas , who liued in the seauenth Century ( in Orat. 4. Nazianz. ) The Mother of God , was not so much as desilo● any tyme , with sinfull thoughts .

6. Mater Castiss●●a . Ephrem ( Orat. de laud. Sanctiss . Dei Maters . ) The Mother of God , purer then the beames and brightnes of the sunne . Saint Athanustus ( Serus . in descript . B. Maria & loseph . ) After that Mary had concea●ed and brought forth her Child ; she neuer bore anywsore ; neither knew she Man .

Mater inuiolata . Of this point , thus Gregory Nyssen ( orat . 2. in Nat. Christi . ) The same is both a Mother and a Virgin ; neither did her Virginity take away her Child-birth , nor the Child-birth dissolue her Virginity . S. Ambrose ( l. 2. de Virginibus . ) What is more chast , then she , who hath brought forth a body , without pollution of body ?

8. Mater intemerata . Origen thus discourseth ( Homil. in diuers . Exod. 3. ) As in tymes past the Bush &c. And as the three Children &c. Or as Daniel &c. So did the Virgin also bring forth God , yet remayned vntouched . S. Leo ( Serm. de Natiuit . Domini . ) She conceaued , a Virgin ; she brought forth her child , a Virgin .

9. Mater Amabilis . Thou art all fayre my friend , and no spot is in thee , as the Scripture sayth ( Cant. 4. ) The Authour named Idieta , who liued in the seauenth age , thus writeth ( in contemplat . de B. Virgine . c 2. ) Thou art all fayre in thy Conception , made only to this end , that thou mightest be the Temple of the Liuing God .

10. Mater Admirabilis . S. Chrysost. ( Homil. in Hypopant . Dom. ) This Virgin is truly the great Wonder of the World . Methodius Bishop of Tyrus ( Orat. in Hypag. ) Thou art the Circumscription of him , who cannot be circumscribed &c. Thou art the Comprehension of him , who comprehends all things .

11. Mater Creatoris . Methodius ( ibid. ) Thou didest lend to God , his admirable Incarnation which sometimes he had not . And the same Authour in the place cited , thus further sayth : Thou in the end brought●t him forth , who was conceaued before all Ages . This Methodius liued in the second age after Christ .

12. Mater Saluatoris . Methodius ( ibid. ) Thou didest disclose to the World the Sonne of thy inuisible Father , by whom all Peace is restored to vs . S Epiphanius ( de laudib . B. Virg. ) O blessed Virgin , thou art a bright Clonde , which brought from Heauen that most cleare lightning , Christ , to illuminate the World : so answerably we read in her office : Quae est i ft aquae progredi●um , pulera●t Luna , elect a vt . Sol.

Mariamastix .

You cloy my eares with these so many allegations of the former Authours . They were but men as aboue I vrged and therefore I haue the lesse reason to stand vnappealably to their Sentences . Therefore ( Mariadulus ) you may descende to some other Passage , touching Mary , handled in my Sermon .

Mariadulus .

Syr , you haue no reason to take exception against these former alledged Fathers . You say , they were but Men ; And I pray you , are you any more ? Besides , these are most ancient Fathers , diuers of them liuing within the compasse of the Primitiue Church ; Of which tyme your owne Brethen thus confessedly write ; ( In the Confess of Bohemia , in the Harmony of Confessions pag. 400. The Primitiue Church is the best Mistresse of Posterity , and she going before , leads vs the way . But ( Mariamastix ) though your selfe be tyred with b●aring of these former vnexpected authorities ( so Errour is agrieued to be vphrayded with its owne ouersights ) yet for the more satisfaction of this Company heere present , I will ( with their good licence ) proceed in my former Method , touching the other following titles and Encomia giuen to our Blessed Lady in her Litanies Yet for greater expedition . I will passe ouer some few , being partly coineident with some of the former , and will chiefly insist in such titles following , which may seeme to be lesse warranted with Antiquity . And to proceed .

13. Virgo Praedicanda . Epiphanius thus writes of this her Title ( Serm de laud. B. Virg. ) A Heauenly and earthly tongue , no not the tongue of Angells can suffice to rehearse thy prayses . Basilius Selencius , who liued in the fourth age , celebrateth her pray se in these Words Orat. in Annunciat . Deip. ) Hayle thou , who passing , as Mediatrix betweene God , and Man , procurest that the interposed Enemyes may at length be ouerthrowne , and carthly things ioyned to Celestiall . Where this Authour speaketh of the Mediation of Intercession only ; not of Redemption , which belongeth only to Christ .

14. Virgo Potens . S. Cyrill Alexandrinus ( Homil. Ephes. in Hest. By mary the diuels are put to flight , & by whom all Creatures possessed with rage of Idolls , are brought to the knowledge of the Truth . S. Bernard ( Serm. 1. in Salue Regina . ) Power is giuen to Mary , both in Heauen and earth ; Which power is to be able to help vs .

15. Virgo fidelis . Eutichiannus ( in vita S. Theophili . ) Who hath ( O Lady ) hoped in thee , and was after doceaned ? Or what man hath faithfully implored thy allmighty help , and was euer forsaken ? S. Austin directing his speaches to our B. Lady , sayth thus ( De sanctis serm. 18. ) The World hath made thee , the pledge of their fayth with God .

16. Speculum Iustitiae . Andraeas Cretensis Bishop , who liued in the fifth age , thus writeth ( in Annunciatione B. Virg. ) Reioyce ( O Mirrour ) through which , they who were in the thicke shades of sinue , receauing the sunne of Iustice , comming from Heauen , were enlightened . S. Ambrose ( de Virgin . ) Such an one was Mary , that the life of her alone , is the instruction of all Men.

17. Causa nostrae laetitiae . S. A●stin de sanctis serm . 18. The Mother of our kind brought payne into the World ; ●he Mother of our Lord , brought to the World Health . S. Chrysostome ( Sera● . de Gen. & interdict . arbor . ad Adam . ) The serpent seduced Ena , Mary consented to Gabriell . E●t the sedueing of Ena brought death ; the cousent of Mary brought tyse .

18. Rosa Mystica . S. Iohn Damascene ( Orat. 1. de Natinit . B. Virg. ) Mary is the Rose , which is sprung from thorns ; that is , from the Iewes , and hath filled all things with sweet adours . S. Beruard ( Serm. de B. Maria. ) Mary was a Rose , Whyte by Virginity , Redd by Charity ; White through her following of Vertus , Redd through her trumpling on Vices ; White in purisying her affections , Redd in haning compassions of her neighbour . Now ( Mariamastix ) she being this Mysticall Ross , the more reason , in regard of the sweet fragrancy proceeding from her , hath the Church to say of her : Si●ut Myrth● electa odo●●m dedisti s●auitatie , sancta Dei Genetrix . ( in offic. B. Marie . )

19. Turris Dauidies . Thy Neck is as the tower of Dauid , which is built with Bullwarks : A thousand Targets hang on it . Cant. 4. ) Which sentence , though immediatly it be applyed to the Church , or to a vertuous soule ; yet consequently , it is to be applyed to the B. Virgin .

20. Domus aurea . Proclus Constantinop speaking of the B. Virgin , thus sayth Homil. de Natinitate Christi . ) This is the shop , where the Natures were vnited . S. Chrysostome ( Orat. in Annunciat B. Virginis . ) Hayle , Olining Temple of God : Hayle , O Mansion both of Heauen ano earth .

21. Faederis Arcae . S. Ambrose thus most Rethorically amplifieth , saying ( tom 3. serus . 80. ) What other thing shall we say the Arke to be , but S. Mary ? For the Arke caryed within it the Tables of the Yostament ; but Mary did be are the Heyre of the Testament . That held within it the Law , This the Ghospell . That the Voyce of God , this the Word &c. Andreas Cretensis ( Orat. in Annunciat . B. Virg. ) Reioyce O new Arke of God , in which the spirit of God resteth ; Arke , wherin Christ , our Nóe , kept his Humanity .

22. Ianua Caeli . Fulgentius , who liued in the fifth age sayth ( Serm. de land . B. Virg. ) Mary is made the Window of Heauen , because through her , God sent true light to ( all ) Ages . S. Dawascene : ( Orat. 1. de Nat. B. Virg . ) This Woman ( the Mother of God ) is the Gate of life , the fountaine of light .

23. Salus Insirmorum . Chrysostome ( Orat. in Annenciat . B. Virg. ) By this ( Virgin ) O beloued , the Physitians come to those , who are sicke . S. Austin ( Serm. de sanctis serm. 18. She ( Eua ) ●aue the blow ; this ( Mary ) did heart it .

24. Regina Angelorum . S. Athanasius ( in Euang. de B. Virg. ) Since He , who was borne of a Virgin , is a king , a Lord , and God ; therfore the Mother which brought him forth , is propersy , and truly esteemed a Queene , a Lady , and Mother of God . Ephrem ( Orat. de land . B. Virg. ) O Mary , higher then the Blessed of Heauen &c. more Honourable , then the Cher●bims ; Holier , then the Seraphims ; without comparison more glorious , then all the Hosts of Heauen .

25. Regina Patriarcharum . Andreas Crete●sis ( in Ann●ne . B. Virg. ) All Hayle , O the Honour of ●ll Prophets and Patriarchs .

26. Regi●● Prophetarum . S. Hisro●● ( Orat. de S. Maria Virg . ) To thee O Virgin ) the Prophets giue Prayse .

27. Regina Aposto●orum . Ent●ym●us Erem●ta , who liued in the fift Century ( Hist. Eccles. l. 3 c. 40. ) We haue receaued by ancient & most true Tradition , that at the tyme of the Virgins departure all the Holy Apostles , who trauailed the World for the Saluation of Nations , lifted vp on high , in a moment met togeather at Ierusalem .

28. Regina Martyrum . Epiphanius ( Haeres. 78. ) Her glory is among Martyrs . Basilius Sele●cius , who liued in the fourth Age. ( Orat. in Annunciat . Deiparae . ) Yf the Apostle Paul do truly affirms of other Saines , whom the world was not worthy of , what is sitting we should thinke of the Virgin , Mother of God , who as far exc●edeth all Martyrs in brig●●tues , as doth the sunne the other stars ?

29. Regina Virginum . S. Ephrem ( Orat. de land . B. Virg. ) Thou art the Ornament , Crowne , and Ioy of Virgins . Alcuinus Anglus , who liued in the seauenth Age ( de Trinitatel 3 c. 14. ) Mary was most renewned for Virginity ; and purer , then all the Virgins , which were vnder Heauen .

30. Regina Sanctorum Omnium . S. Damascen ( Orat. 2. de germine viso &c. ) She ( vz. Mary ) is holy and holier , then all Saintes . Gregorius Magnus ( l. 1. Reg. c. 2. ) Is not Mary a high vountayne ? For Esay prophesing of the most excellent dignity of this Mountayne , sayth : The Mountaine of our Lord shall in the later dayes be prepared in the top of Mountaynes : Surely there was a Mountayne in the top of mountaynes , because the Height of Mary shyned gloriously aboue all Saintes .

Thus far ( Mariamastix and this present Company ) I haue thought good to paraphraze in part the Litanies of our Blessed Lady ; whereby you may see , that no honour or dignity is therein attributed vnto her , but what is warranted by the testimonies of most ancient , learned , and vertuous Fathers of Gods Church .

Mariamastix .

I haue heard you all this tyme , with a patient eare , not so much for any satisfaction I receaue thereby , as that such gentlemen , as haue hither accompanied me , may see what you could say in defence of her , whom you so much magnify : so loath I am to preuent any of them of their expectation . Now as for my selfe , know you , I do so admire the Word of God , as that it preponderates , & weighs downe all other proofes by you produced .

Mariadulus .

Well then good Mariamastix ) since by these your words it appeares , you are more sollicitous of these Gentlemens satisfaction , then of your owne : and that for their sake you haue shewed in hearing , such vnaccustomed Patience ; Therfore for their more full satisfaction , I would intreate you to practize for a short tyme more , this your great Vertue of Patience , and then , if it please you , you may apply to your selfe ( though I feare , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) those words of Holy writ ( Luc. 22. ) In patientia vestra possidebitis animas vestras . My meaning is , I would willingly vnfoulde to this whole Auditory ( though not to your selfe ) the many other prayses and Lauds ( besides the former rehearsed ) not belonging peculiarly to the foresaid Titles in the Litanies , with which the former ancient Doctours and Fathers haue most deseruedly honored the Blessed Virgin .

Mariamastix .

You are pleasant ( it seemes ) with me . But go on , I giue you free leaue , further to deify your Mary ( for litle lesse you vndertake ) with what vniust Prayses soeuer those your superstitious ( though Ancient ) Writers haue cast vpon her . For I doubt not , but such of this Auditory , who rightly professe the Gospell , will measure all your proofes ( though erroneous ) by the square of the Word of God , as a straight lyne doth measure both straight and crooked lynes . Therefore you may solace your selfe for the tyme , with these your froathy Authorities : And in the close of all , the Euent ( no doubt ) wil be , that , Laboriose nihil agis , you fruitlesly ( but with great toyle and labour ) do diuerberate the ayre .

Mariadulus .

Be it so for the tyme , as you may seeme to dreame . But howsoeuer , resting in this your further Patience , I thus begin . First then , we fynd Proclus Constantinopolitanus ( an Authour aboue mentioned ) to celebrate the Virgins Prayses in these words : ( Homil. de Natiuit . Christi . ) Mary alone is the briage , by which God descended vnto Man . And yet the same Father more ( vbi supra . ) This is the Bedchan Bedchamber ( meaning the B. Virgin ) in which the Word espoused Humane flesh .

Epiphanius ( Serm de land . B. Virg. ) God only excepted , thou ( Mary ) art aboue all . And more ( vbi supra . ) Hayle ( O Mary ) who art a spring of euer-liuing Water . And yet more in the same place : Mary vpon earth , conceaued God dwelling in Heauen .

S. Hierome ( Lib. 2. contra Pelag. c. 2. ) Only Christ did open the closed gate of the Virginall Wombe , which notwithstanding allwayes remayned shut .

S. Austin ( de Natura & gratia . ) Mary receaued more Grace vtterly to ouerthrow sinne , who deserued to conceant , and bring forth him , who it is euident had no sinne . And more : ( in Meditat. c. 35. ) Giue me the effect of my Petition & desire , O Lord ; the glorious Virgin , thy Mother Mary ( my Lady ) intreating praying , and prenayling for me , with all thy Saints .

S. Chrysoctome ( de land . B. Virginis . Hayle , O Armory of life ; Hayle , example of a Gem exceeding all price ; Hayle , Vine proo●cing fayre Grapes .

Origen ( hom. 1. de diuersis . ) Christs Mother , an immacula●● Mother , an incorrupt Mother , an vntouched Mother .

Justinus ( quaest. 136. ) God did not chuse any one of the Ordinary Sex of Women , to be his Mother , but her , who should surpasse all other in Vertue .

Ephrem ( Orat. de land . B. Virg. ) Thou ( Mary ) art the help of those , who sinne , and are destitute of ayde . Thou art a Ha●●● of them , who are troubled with a 〈◊〉 ; the comfort of the World , and hope of such , as true in the World . And more ( ibid. ) Hoyle , O cloa●e , and beautifull Vessell of God . And further ibid. Thou art my Port. O ●ndefi●ed Virgin , and present helper ; I am wholy vnder thy cust●●y and protection . And the same Father yet further enlargeth himselfe , saying ( vbi supra . ) All Hayle , O ●eace and Ioy , and Health of the World ; Hayle the ioy of Mankind &c. Hayle the calme Port and freer of them who are tossed with waues ; Finally , Hayle , O most bright star , forth of which Christ came .

Gregorius Magnus ( in c. 1. l. 1. Reg. ) Mary by the dignity of her Election , transcends all height of a chosen Creature .

Cyrillus Alexandrinus Ho● . Ephes. in Nector . Through Mary , Nations are brought to Pennance .

Sophrenius . ( Serm. de Assum ▪ prio●e Mari● , agua Hier. ) Whatsoever was done in Mary was all Purity and simplicity , all grace and Truth , all Mercy and Iustice , which looked downe from Heauen .

I will conclude ( omitting diuers others for breuity ) with S. Bernard ( Serm. 1. in Salue Regina ) who thus writeth : Power is giuen to Mary , both in Heauen and earth ; which power is to be able to help vs . And yet more ( ibid. ) Thou Mary , the Nose of the Church , art like to a Tower ; to wit , high in dignity , and firme in granity .

And now , you Gentlemen , who are the Auditours of this our discourse , I referre to your impartiall Iudgments , whether it is more probable , that all these Ancient , Reuerend , and Learned Fathers ( and in them the whole Church of God ) being so luxuriant , and plentifull in writing the ( Panegiricks of our B. Lady ( as you haue seene ) should erre in giuing such their Prayses to Her ; or rather some one or other Mariamastix should erre , in seeking to disrobe her of all her due Titles , Worth , and Dignity .

Mariamastix .

Besides your former superstitious Laudatiues , giuen to Mary , I do not see , how you can warrant the worship , which you giue to her in practise , and in your daily deuotions . For besides your daily reciting those Prayers , which you call the Ladyes Office , you Papists do often say the Rosary , and the Corone , as you call them , vpon Beades . In which your practise , two things occurre , that lye open to superstition . First , the repeating of one Prayer ( as the Aue Maria , a prayer by you all , so much prized ) so many scores of tymes in one day , as you vsually do . Secondly , your praying vpon Beads , a doting custome , fitting to be practised by those only , who haue mancipated their soules to supine Ignorance , and Superstition .

Mariadulus .

See , what strange Constructions Malice casteth vpon Simplicity , and Deuotion . To discourse therfore a little vpon the Aue Maria ( in which you so much insist ) and the often repeating of it ; First then , you must know , that the first part thereof was spoken by the Angell , in his salutation of the Virgin . The second Part , to wit , Benedictus sructus ventris tui , are the Words of S. Elizabeth to the B. Virgin when she came to visit her ; all which is recorded by the holy Euangelist ( Luc. 1. ) The last Part , that is , Sancta Maria , ora pro nobis &c. is the Addition of the Church to the two former passages . Now what hurt or danger is there in saying this salutation ? Since it imprinteth in vs a continuall , and gratefull Memory of the miraculous Mystery , of our Redemption .

Touching the often repetition of it ; in reprehending whereof , you idly beate the ayre . For if our Sauiour praying in the Garden , did repeate one and the same Prayer , thryce , to wit , Pater , sipossibile est , transeat à me calix iste : Father , if it be possible , let this Cup passe from me : Of which Point the Euangelist sayth , ( Math. 26. ) Orauit tertiò , cundem sermonem dicens ; He prayed the third tyme , saying the same Words : Yf our Sauiour ( I say ) repeated the same Prayer thrice ; Why may we not repeate the Aue Maria seuerall times without superstition ? Againe , if it be lawfull to repeate once a day , the Pater noster qui es in caelis &c. why may we not iterate twice or thrice a day the same Prayer ? And if so often , why then not so many scores of tymes , as we will ? And the like may be said of the often repetition of the Aue Maria ; seeing no reason , can be giuen for the restrayning the number , in saying of either of them .

But to proceed further . The Rosary ( mentioned by you ) is also called the Psalter of the B. Virgin . It consisteth of fifteene Pater nosters , and one hundred & Fifty Aues . It was first instituted by S. Dominicke , to extinguish the Heresy of the Albigenses . The number of the Aues , is inuented after the manner of the Psalter of Dauid , which contayneth and hundred & fifty Psalms ; as the Rosary contayneth fifteen Pater nosters , and an hundred & fifty Aue Maria's . You are to know further ( Mariamastix ) that there be fifteene Misteries of our Sauiour Iesus Christ , and the Blessed Virgin , touching the Incarnation , the Passion , and what passed after the Passion ; And that in the contemplation or meditation of euery one Mistery in particular , one Pater noster , and ten Aues are to be recited . The first fyue of these Misteries are called , Ioyfull , the second fiue , Dolorous , the last fiue , Glorious

Concerning the Corone , in like sort specified by you : it consisteth of six Pater nosters , and threescore , and three Aue's . Which number of 63. is ordayned , because the Church doth hould , that the B. Virgin did liue , till she was threescore and three yeares of age . Now this deuotion being peculiarly directed to the B. Virgin , so many Aue's are recited , as she liued yeares . And thus far touching the Rosary and the Corone of our Lady .

Now that the number of the Pater nosters , and the Aues both in the Rosary and the Corone , is reckoned by help of Beads ; this is only to ease and help our memory in performing the due number . Neither is the vse of praying vpon litle stones ( which is all one , as vpon Beads ) lately sprung vp ; for it is most ancient ( and therein warrantable ) as appeareth from the acknowledgments of the Centurists Cent. 4. col. 1329. 〈◊〉 and Osiander . ( in Epitom . Cent. 4. p 454. )

Yea Zozomenus recordeth of S. Paul , the famous Monke who liued twelue hundred yeares since in this manner ( Histor. l. 6. c. 29. ) In dies singulos , trecentas orationes Deo , velut tributum quoddam reddidit ; Ac ne per imprudentiam in numero erraret , trecentis lapillis in sinum coniectis , adsingulas preces , singulos indc eiecit lapillos : Consumptis igitur lapillis , constabat sibi , orationes , lapillis numero pares , absse expletas esse . Euery day he ( Paul ) payed to God ( as it were a certaine tribute ) three hundred prayers : And to preuent , that he might not erre in the number , he tooke into his bosome three hundred litle stones : and at the saying of euery Prayer , he did cast from him a litle stone ; And then he seeing all his stones to be spent , and cast away from him ▪ he was assured , that he had performed so many Prayers as were in number answerable to the stones . Thus Zozomene reporteth of the daily practise of S. Paul the Monke herein : and therfore ( Mariamastix ) if you carpe at Catholikes , for their praying vpon Beads , you insolently carpe at Reuerend , & Grayhayr'd Antiquity .

Now touching the Misteries to be meditated vpon , aboue spoken of : The first fiue Ioyfull , are these following . 1. When the B. Virgin was saluted by the Angell Gabriel . 2. When the B. Virgin went to visit S. Elizabeth . 3. When the B. Virgin was deliuered of our Sauiour . 4. When she presented our Sauiour in the Temple . 5. When she did fynd Iesus , disputing in the Temple .

The fyue Dolorons . 1. When Christ did pray in the Garden , sweating drops of bloud and Water . 2. When he was whipped at the Pillar . 3. When he was crowned with thornes . 4 When he bore his Crosse to Mount-Caluary . 5. His crucifying betweene two theeues .

The fyue Glorious . 1. The Resurrection of Christ . 2. His Ascension into Heauen . 3. The descending of the Holy Ghost . 4. The Assumption of our B. Lady . 5. The glory of all Saints , & how the B. Virgin was crowned , and exalted aboue all Angells .

Mariamastix .

Well , this your superstitious deuotion consisting in a fruitles Battalogy and iteration ( so many scores of tymes ) of the salutation of the Angell , might be more pardonable ▪ if so this salutation , or Prayer of the Aue Maria , did carry any peculiar Honour to Mary , which were not communicable to diuers others . But seeing ( as I partly touched in my late Sermon ) nothing is therein contayned by priuiledge to Her , but it ( and perhaps more ) is found to be giuen in the Holy Scriptures to others ; I therefore see the lesse reason , why you Papists should so much pryze ( and consequently so often repeate ) the same .

And therefore to cut vp ( as it were ) and anatomize euery part and member thereof : And first to begin with the Angell , who was sent to Mary ; We read , that Angells were vsually sent to others , and imployed in matters seeming of no great importance : Thus for example ( to omit many other such passages for breuity ) Angells were sent to Abraham ( Genes. 18. ) as also to Tobias the yonger ( Tob. 12. ) and conuersed with him diuers dayes togeather . In like sort S. Iohn the Euangelist saw an Angell standing by him before the Altar ( Apocal. c. 8. ) What great , and extraordinary priuiledge then did Mary enioy by hauing an Angell sent to her ? Now to descend to the words of the salutation : And first touching the Word , Aue , Hayle , vsed by the Angell to Mary ; I do fynd little respect or reuerence , giuen to her by this Word . For do we not read , that the Iewes euen with scorne and contempt , said to Christ himselfe , Aue , Rex Iudeorum ? ( Iohn 19. ) All Hayle , O king of the Iewes ? And did not Iudas the Proditour , salute Christ , at his apprehending of him , by the word , Aue Rabbi ? ( Math. 26. ) Thus you see , that the salutation vsed by this word , Aue , often carieth with it disgrace and contempt : so far was Mary from being much honored by this Word , vsed by the Angell .

Mariadulus .

Before you proceed further ( Mariamastix ) in this your commentitious Comment ( for I can call it no better ) let me intreat you to pause a litle . I see , you intend to spread your selfe much therein ; My memory is but weake , and if I should suffer you to giue the reines to your selfe in this your discourse , before the last part were ended , I should forget , what the beginning therof was . Therefore you must giue me leaue to reply , to what you haue allready disgorged . And first , touching the Angell , being sent to our Blessed Lady ; I do grant , that Angells were in like manner sent to others by God : yet the difference betweene the seuerall manners of sending was great , in two respects . First in the Person , who was sent ; Secondly , in the Embassage . The Person sent , was Gabriel the second Angell , among many thousands of Angells ; And you know , that euen among terrene Princes , the greater that the Noble Man is , who is sent as Embassadour , the greater Honour is thereby giuen to the other Prince , to whom he is sent .

Concerning the Embassage , about which the Angell Gabriel was sent to the B. Virgin ; It was of the greatest consequence and moment , that can be imagined : To wit , the Natiuity of him , who after was to redeeme the World . Now , to parallell these two Points , with that by you alledged : Those Angells by you mentioned ( though euery Angell be almost of infinite dignity ) were of an inferiour degree to the Angell Gabriel , as well may be supposed . And the busines or imployments , about wh ●h they were sent to Men , was infinitly of a lesser weight , and consequence , then the Redemption of Mankind . Thus you see ( Mariamastix ) the more you seeke to depresse the Honour exhibited to the Mother of Christ herein , the more indeed by a true ballancing of the comparison here made , her Honour is exalted . Now , you must further know hereby , that among the diuers functions or offices of the Angells , one ( and that the greatest ) is , that they are sent , as Gods Legates , to signify those things , which God will haue to be signified to Men , especially touching the busines of Mans Redemption , and eternall saluation . The truth of which point the Apostle contesteth in these Words : Nonne omnes ( Angeli ) sunt administratorij Spiritus &c. Are they not all ( vz. the Angels ) ministring spirits , sent to minister for them , who shall receaue the inheritance of saluation ? ( Hebr. c. 1.

Touching the manner of the salutation of the Angell , beginning with the word Aue ; I grant , that the same Word alledged by you in your former Examples , was vsed by way of scorne , and treacherous intent . But what proueth this ? Doth the abuse either of Words or things , take away or diminish the worth of the true vse of them ? Nothing lesse . For then it should follow , that it were no Honour to the Creatour of all things , to be called , Deus ; since this Word is not only applyed to Men , of whom it is said , Ego dixi , Dij estis : I haue said , you are Gods , ( Psal ● . ) but euen to the diuels , according to that , Dij Gentium , Daemonia , The Gods of the Gentils are diuells . ( Psal. 95 ) Thus we gather from hence , that the abuse of the word Aue , doth not lessen the worth of the Angells Salutation by that Word . But I pray you , proceed further in this your intended Paraphraze of the Aue Maria. For hitherto you haue brought nothing , but what is triuiall , and vnworthy the eares of the Iudicious .

Mariamastix .

Howsoeuer you seeme not to prayse these my arguments , yet I cannot let go the hold of them , for to me they seeme forcing . But I will ( according to your desire ) proceed further . The next Passage presenting it selfe , is contayned in the words , Gratia plena , full of Grace . Here I first say , that th●se two words are falsly translated by the old Interpreter out of the Greeke , in behalfe of the Honour of Mary . Secondly , I auerre , that granting the Translation were true and genuine , yet no extraordinary dignity doth accrew therby to Mary , but such ( or greater ) as is attributed to others in Holy Writ . For first touching the translation of the words , Gratia plena , you know ( Mariadulus ) I presume , that the Greeke Word here vsed by the Euangelist , is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifieth only , Gratiosa , comming of the substantiue , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Gratia ; yet for your aduantage , you Papists do read , Gratia plena . But to proceed to the next Point of my former supposall .

Mariadulus .

Nay , I pray you good Mariamastix ) before you go on further , let me wype away the foule aspersion , which you cast vpon our Translation of the foresaid Greeke Word . Here then I say , that S. Ierome ( in Epist. ad Principiam Virginem , ) whose translation herein we follow ; S. Ambrose ( in hunc locum . ) S. Austin , ( in Enchiridio c. 36. & sermone 13.14.15.18 . &c. ) Sophronius ( in Assumptione B. Mariae . ) Eusebius Emyssenus , ( in haec verba Lucae , Mislus est Angelus Gabriel . ) and diuers other later Doctours do with a ioynt consent interprete the foresaid Greeke Word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Gratia plena . Whereas you Protestants , not allowing this Translation , do agree only in disagreeing in your seuerall translations hereof . For some of you translate , Gratiosa , as it seemeth you do : Others , Grata ; Another , Gratis iustificata ; another againe , Gratis dilecta ; finally another , Gratiam consecuta . Now I refer to indifferent Iudges , not blinded with Preiudice , whether the construction of so many ancient and learned Fathers , who with a mutuall conspiration ( or rather , by a certaine liuine Inspiration ) haue translated Gratia Plena , is to be preferred or not , before any different construction thereof , giuen by any one Protestant ?

Thus much in defence of our ●ncient Catholike Traslation of the Greeke Word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . But now ( Mariamastix ) you may proceed , according to your former intended Method ; To wit , touching the supposall , that admitting , we did translate the foresaid Word truly , notwithstanding the Honour of the B. Virgin would not appeare to be greater therby ; I doubt not , but what you shall now deliuer Hypothetically , and by supposition , will proue as weake , & in it selfe loose and dissolute , as what you haue already spoken Categorically and positiuely . But proceed , I pray you .

Mariamastix .

I see , you euer disualew and sleight all my arguments ; yet ( I trust ) the Euent will proue of what force that is which I shall now alledge . Heere then I say , that admitting for a tyme , your Construction of the former Greeke word were true , and that Mary were full of Grace ; yet this priuiledge of Grace is imparted to diuers others , and not to her alone . Therefore no peculiar Honour arriseth to her therby . According to this my assertion , we read , that Elizabeth and Zachary were replenished with the Holy Ghost ( Luc. 1. ) As also the Apostles , ( Act. 2. ) S. Peter , ( Act. 3. ) S Paul ( Act. 9. ) and ( besides some others ) all the disciples of the Apostles are said to be , pleni Spiritu sancto , full of the Holy Ghost ( Act. 13. ) Thus we see , that no Encomion , or Laud is giuen to Mary by the words , Gratia plena , which is not attributed to all these here alledged , yea in a more full manner ; since these were Pleni Spiritu sancto ( as is said ) and Mary was full but of Grace , which is but the Effect of the Holy Ghost ; But the Effect is euer inferiour and lesse worthy , then the Cause .

Mariadulus .

It is strange , to see how you rack your wits against the intemerate Mother of God . But to these your Examples I answere , That to those , who rest more in the sound of the words , then in the vse of the phraze of Scripture , it may seeme ( I grant ) a greater matter to be full of the Holy Ghost , then to be full of Grace : But the custome of the Scripture impugneth this Conceite : for since it teacheth , that many were full of the Holy Ghost , and but most few were full of Grace ▪ it euidently sheweth , that this later , to wit , to be full of Grace , is so much of greater worth , as falling out but seldome , then the former , I meane to be full of the Holy Ghost , as falling out more often . I meane not hereby , that the Holy Ghost ( which is the fountayne , and authour of Grace ) should be of lesser dignity than Grace it selfe ; but my meaning is , that those , who are said to be replenished with the Holy Ghost , are vnderstood to be full of the spirit of the Holy Ghost , in respect only of some particular guift of the Holy Ghost in them , as in externally working of Miracles , or in some other such strange , and vnaccustomed particular thing . But who are said to be replenished , or full of Grace , are vnderstood to be full , and enriched not only with one guift of the Holy Ghost , but with Iustifying Grace , and abundance of all the guifts of the Holy Ghost , so far as Mans Nature is made capable of them .

Mariamastix .

Admit for the present , this your doctrine were true , touching those , who are said to be full of the Holy Ghost , and those who are full of Grace , and that my former Examples by this your wise distinction could be auoyded ; yet is your cause litle bettered thereby , seeing we fynd , that not only our Sauiour , but also S. Steuen ( Act. 6. ) are said ( to vse the same words giuen by the Angell to Mary ) to be pleni Gratia . Thus S. Steuen ( and by the same ground , many other Martyrs ) doth equall Mary herein .

Mariadulus .

It is most wonderfull , to obserue the procacity , and insolency , which the Sectaries of this age , do vent our against the B. Virgin , and how they labour to make her become prostrate to all dishonour and contempt . Touching this your poore argument ( Mariamastix ) you must vnderstand , That all those , who are said to be full of Grace , haue not one , and the same measure and proportion of Grace . For we see , The fountayne or Well-spring is full of Water ; the Riuer from thence streaming , is ful of Water ; yea the lesser riuelets or brookes are also full of Water . Notwithstanding the Wate● in the Fountayne is more in quantity , and better for purity and clearenes , then the Water in the mayne Riuer ; and the Water in the Riuer , greater and purer , then the Water in the Riuelets , or small Currents .

So Christ is full of Grace , as the Fountaine , or Wellspring , from whence Grace doth originally flow , and is deriued to all Men : The Mother of Christ , a● the riuer next to Christ the fountayne , is full of Grace ; Which riuer , though it hath lesse water in it then the Fountaine , yet it turneth with a full streame . S. S●●uen is also full of Grace , yet in compare of the Riuer ( our B. Lady ) but as a shallow Riuelet . And this is the iudgment of these Fathers following , touching this point ; to wit , of A●●●●ose ( in hune loeum . ) Emyssenus ( in homil. in haec verba , Missus est Angelus Gabriel . ) Chrysologus ( Serm. 142. ) Beda ( Homil. ● . de B. Virgine . ) and Ambertus ( lib. 6. in Cant. Cantiedrum . ) But passe on forward ( Mariamastix ) in this your vndertaken Glosse .

Mariamastix .

Well , to forbeare ( for greater expedition ) to reply to this your conceyted Answere , what construction can you giue to those words following , Dominus tecum ; and the other , Beuedicta tu in ●●dieribus , to advance Maries honour thereby ? Here I say , that these words , Dominas tecum , import no more , but that the Angell prayed , that the Lord might be with Mary ; Which I proue to be true , since the very same Words are vsed in the same sense euen by Angells to Men ( Judic . c. 8. ) as also by Men to other Men ( Ruth . 2. ) In like sort , those other Words following , vz. Benedicta tis in mulieribus , are to be interpreted , to be a Prayer of the Angell , that Mary may be blessed . Furthermore , this benediction of the Angell is not to beare comparison with the blessednes of Men ( which may be thought to be greater ) but only of Women ; and so accordingly it is restrayned by those words , in mulicribus . Now in either of these short clauses , where is Mary extraordinarily honored by the Angell , since the Angells pray for men in generall ?

Mariadulus .

It seemes ( Mariamastix ) you will euer be your selfe ; I meane , you will euer continue in your deplorable Malignity , against the Mother of the Redeemer of the World . To come to your Obiections , First , touching the words , Dominus tecum ; they signify not a precation , or prayer ( as you surmize they do ) but an absolute Enunciation , deliuered by the Angell , that our Lord is already with the Virgin ; For it is not to be doubted , but that these Words , Dominus tecum , are an explication of the former Words , Gratia plena : And therfore both the Sentences are to be vnderstood after one and the same manner ; To wit , that seing the B. Virgin was full of Grace , in that she was replenished with diuine Guifts ; that consequently our Lord was with her , and did spiritually inhabit in her . And accordingly S. Austin thus expoundeth the words , Dominus tecum saying , ( Serm. de tempore 18. ) It est Dominus tecum &c. Our Lord is so with thee ( O Mary ) as that he is in thy hart , in thy wombe ; He doth replenish thy soule , replenish thy flesh : And conspiringly hereto all the Fathers aboue alledged , touching our former interpretation , of the Words Gratia plena , do agree .

To descend to those other Words of the Angell , Benedicta tu in mulieribus , and to your Scholia giuen of them ; I affirme first , that these Words do not import only a Prayer , but a positiue Assertion , for the Angell doth not pray , that the Virgin should be blessed of God ; but doth only pronounce and affirme , that she is already blessed . My reason hereof is this : In that she could not wish for any greater benediction of God , then that she should be full of Grace ; but at that very instant she was full of Grace , as aboue is demonstrated . Furthermore , the same appeareth euen from the contexture of the words of the Salutation ; For since , these seuerall short passages , Gratia plena , Dominus tecum , benedicta tu in mulieribus , are in one , and the same period of Scripture , and are deliuered in the same Tenour ; they ought therefore to be interpreted after one and the same manner . But the two former Passages , to wit , Gratia plena , and Dominus tecum ( as we haue shewed I do contayne a positiue Annunciation or Affirmation , and not a Precation , or Option and Wishing . Therefore we may irrepliably conclude , that this third Passage also , vz. Benedicta tu in mulieribus , ought to be interpreted in the same manner after the two first Clauses .

Now to that , where you say , that the Benediction here ascribed to the B. Virgin , is restrayned only to the degree and proportion of the Benediction giuen to Women , and not to Men ; since we read , in mulieribus , that is inter mulieres , and not , in hominibus , and therefore ought not to be of that weight and dignity with that benediction , which is giuen to Men : To this I answere , that since our B. Lady is a Woman , and not a Man , therefore the Comparison of the Benediction ought to be only of those , who are of the same Sex , or kind . Thus much ( Mariamastix ) touching your Paraphrazing , and our Catholike illustration of the Salutation of the Angell to the Blessed Virgin . Yf you haue any more dregs to draw out of your former Vessell , forbeare not , but let them run forth , without further delay .

Mariamastix .

I will beate downe the force of all this your former explanation of the Angells Salutation , euen with this one vnanswerable , and choaking Argument . It is taken from Christ his owne Words , and it is this . Yf Mary be not blessed at all , how then can your former interpretation ( by which you so much magnify her ) be true ? That she was not blessed , Caluin , my Mayster ( in his Harmonia ) and I do thus proue . You know , we read , that a certaine Woman , mentioned in Luke 11. saying to Christ , Beatus venter qui te portauit &c. Blessed is the wombe that bare thee , and the paps that thou didst sucke ; Christ answered ( or rather reprehended ) her in these words : Quinimo beati , qui audiunt verbum Dei , & custodiunt illud : Yea rather , Blessed be they who heare th● Word of God , and keep it . Now from these Words of Christ I do euict , that they did deny that ( to wit , that she was blessed who bore Christ ) which the Woman afore did speake ; and did affirme that , which was not said ; Which is as much , as to say , that Christ denied Mary to be blessed , and did restrayne blessednes only to them , who heare and keep the Word of God . This is my Aries , wherewith I beate to the ground the whole Systema and frame of your Romish explanation of the Aue Maria.

Mariadulus .

Peace ( Mariamastix . ) Tell me , what hope can he haue to be hereafter of the number of the Blessed , who endeauours to exterminate the Queene of Heauen , out of the number of the Blessed ? And haue you not a horrour to wound the Mothers honour , with the Sonnes misconstrued Words ? O serpentine and almost vnpardonable malice ! But to your Reason , which you vauntingly call your Aries ; I grant , that Caluin ( your Idol ) argueth according to your Method herein . But let Caluin repent ( but ô ! now it is to late , since his poore soule remaynes in euerlasting paynes ) and you repent also of these your both plasphemous speaches . Take notice then , that our Sauiours Words in his former Answere to the Woman , imports thus much ; Yea rather : But who sayth , Yea rather , is presumed to affirme both that , which is said , and that which is to be said ; But withall preferreth that to be said , before that , which is already said .

For example , if one saying , This is a fayre Saphyre , you should answere , yea it is rather a fayre Diamond ; you do not deny it to be a Saphyre , though withall your Words implye , that a Diamond is a richer stone then a Saphyre . But to proceed further in this my Answere . Admit , that Christ had said in expresse Words : The Wombe , that bare me is not blessed , neither the Paps , which I did suck ; but they are blessed , who do heare the Word of God , and keep it . Admit , I say , so much for the tyme , yet could neither Caluin , nor you from hence infer , that Christ denyed that , which the Woman had spoken . For do we not thus read ( Ose . 6. Matth. 9. ) Misericordiam volo , non sacrificium : I will , or expect Mercy , and not Sacrifice , and yet it cannot be necessarily deduced from these words , that God would not haue Sacrifice ; but only , rather lesse to haue it , then , Mercy In like sort , it is said ( Matth. 10. ) Non estis vos , qui loquimini , sed &c. It is not you that speake , but the spirit of your Father , which speaketh in you : Yet we cannot from hence conclude , that the Apostles did not speake ; but that it was rather the Spirit , which spake in them , by way of suggesting , what they were to speake . Thus in such kind of speaches , that which seemes absolutely to be denyed , is not denyed , but only in reference , or comparison of some other thing . Now from these premisses it followeth , that Christ in the former words , was so far from denying , that the wombe was blessed , which did beare him , as that he rather affirmeth the same , as Beda and Theophilactus ( in Comment. ) and also S. Chrysostome ( apud S. Tho●am ) do teach .

Thus far Mariamastix ) touching the Catholike Expositions of these former Passages of Scripture , aboue insisted vpon by you . Only before I giue a full stop hereto , I do demaund of you , how you can Apologize for your selfe , at the most dreadfull day , when our Sauiour comming in all pompe and glory , to iudge the actions of euery particular Man , shall say to you ? Thou poore Miserable Man , couldest not thou be content to perpetrate diuers sinnes , out of thy owne frailty ; but that thy illimitable wicked disposition ( for thy greater damnation ) must needs arriue to that ascent and stray●e , as that not only ( by way of inference ) to depresse the worth of thy Redemption : but also to wrong the Honour of my owne most deare Mother ( and in her , my honour and dignity ) with thy enuenomed tongue , by detorting my owne words ( deliuered of her ) to her disgrace , and contumely ; so making me to lessen her worth and excellency ? I say ( Mariamastix ) what can you plead at that tyme for your excuse ? But proceed further in this your vndertaken Scene .

Mariamastix .

You vse a redundancy of speach , and fulnes in words against my arguments , thereby to seeme to lessen their force ; But I will proceed to other Points . And next what say you to Iohn Baptist ? Whose worth the sacred Scripture celebrateth in these Words , ( Matth. 11. ) Inter natos mulierum non surrexit maior , Iohanne Baptist● : There hath not risen among the borne of Women , a greater , then Iohn the Baptist. Heere you see , the Supremacy of all Makind is ascribed to John Baptist. Hence then it followeth , that Mary ( whom you seeke to aduance aboue all both Men and Women ( since she was borne of a Woman ) is inferiour in dignity to Iohn Baptist . Heere now ( Mariadulus ) I hope , you will yield to the Words of Christ ; And consequently , then must Mary yield all superiority to Iohn Baptist.

Mariadulus .

The knot of this your difficulty is easely loosed . And first , if the words by you alledged , were so strictly to be taken , as you pretend , then should S. Iohn Baptist be greater , then Christ , the Redeemer of the World ; seing Christ is one of those , who are borne of Women .

Secondly , euen Reason demonstrateth the contrary to your Assertion : For how can any Man be induced otherwise to belieue , that since S. Mary is the Mother of the Redeemer of the World , S. Iohn Baptist only the Precursour of the Redeemer of the World , but that the B. Virgin should be so much greater , then S. Iohn Baptist , by how much she did stand more neere in coniunction to Christ , then S. John Baptist did stand ?

Thirdly , and lastly , I say , that ( as S. Ierome doth teach ) S. Iohn Baptist in these Words spoken by Christ , is compared only with the Holy Men of the Old Testament ; But Christ , and his Mother , as also all the Apostles , do belong to the New Testament . Thus ( Mariamastix ) you may perceaue , how the smoake interposed between the Truth and your sight , touching the ballancing of S. John Baptist ( my holy Patrone , and I his poore suppliant ) with the Virgin Mary , is easely dissipated , and dispelled ( as a cloude before the sunne ) through the cleare illustration of the sense of the former Words of Christ . But continue ( Mariamastix ) in your vndertaken Prouince .

Mariamastix .

How do you warrant so many Feasts and Holydayes , celebrated by you with great pompe ( I may well say , with superstition ) in remembrance of Mary ; A point , in which I insisted in my Sermon ? I tell you plainly my Spirit can hardly brooke them : Christ himselfe hath no more ( if so many ) peculiar feasts appointed by the Church , then his Mother hath . Do not then you Papists equall her in honour with Christ ; since in celebrating her Memory you do equall her with Christ ? O impious deuotion !

Mariadulus .

This your Cloud of Errour is easely dissipated and dissolued . First , I say , How many Solemnities soeuer are kept by the Church in honour of our B. Lady , they all ( though externally resting in the veneration of the Holy Virgin ) are by the mediation of her , terminated in Christ ; And therefore they may be truly and vertually called the feasts and solemnities of Christ , since they are instituted in honour of the B. Virgin , only ( and not otherwise ) as she is the Mother of Christ , our Redeemer . Thus ( for example ) the Honour exhibited to any great fauorite of a Prince , may be iustly said to be giuen to the Prince himselfe ; since the true Cause of the exhibition of the Honour , is the Grace and Fauour , which the Prince beareth to such a Worthy Personage .

Secondly , I answere , that if these seuerall solemnities of our B. Lady may not iustly and deseruedly be obserued ; then hath the whole Church of God fouly erred ( and this for many ages together ) both for the Institution , and practise of them ; And such as you are , ( Mariamastix ) only hould the truth in impugning of them ; the grossenes of which conceite to apprehend , I refer to any man , enioying but his fiue senses .

Mariamastix .

You seeke ( Mariadulus ) to beare me downe with the streame of many impertinent Words , the refuse of discourse ; but with force of reason you do not . And were it not , I am loath to expatiate further in discourse , then the particular subiect now disputed off , would well suffer , I could easely dissolue your argument drawne from the authority & custome of the Vniuersall Church . But this tyme , and the present Occasion do not permit it . But to giue the reynes to your owne desire , and seeing you speake so highly , and vauntingly of the seuerall feasts & solemne dayes of Mary , you may insist in them at your pleasure , and produce your chiefest Reasons , vpon which you anchour your iudgment therein .

Mariadulus .

I will satisfy your motion . But before , I must tell you , that I do not labour to beare you downe ( as your phraze is ) with a streame of many impertinent Words . No , for I acknowledge that an ouercharge of needles words , is but smoake of speach . But to hasten to the seuerall feasts of the immaculate Virgin . I will begin with the feast of her Natiuity , then of the Annunciation next of her Purification , & lastly , of her Assumption into Heauen . As for the feasts of her Prescutation , and Conception , because they are not kept with so generall a Solemnity of the Church , as the former are , I will passe them ouer .

Now touching the feast of the Natiuity of our Blassed Virgin , which falleth vpon the eight day of September ; Yf we will take into our consideration , who she is ( whose Natiuity we do celebrate ) and to what end she was borne , we shall easely giue allowance of that festiuall Tyme . The Arke ( we read ) was curiously wrought , only to the end to keep within at the Law of Moyses ; And shall not then She be of an extraordinary Perfection ( and consequently the tyme of her Birth worthy all due veneration ) within whose most chast Wombe was enclosed the Sauiour of the World , & who abrogated the Law of Moyses ?

Againe , this feast is the Birth day of Her , who being a Virgin , is the Mother of God and of her Creatour : Gen●isti , qui ●s feci● ( sayth the Church of her ) & 〈◊〉 aeternum permanes Virgo . ( in officio B. Virg. ) And hereupon it came to passe , that the Ephesin Councell ( being one of the first foure Councells ) consisting of two hundred Bishops , was chiefly assembled for determining , that it should be houlden as a Catholike Verity , and an Article of Fayth , that the most Glorious Virgin Mary was the true Mother of God ; And thereupon she is called , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , Deum pariens .

Now , what honour is due to Her , is partly knowne by this Axiome in Philosophy ; To wit , that there is such a neere inter-linking betweene the Effect and the Cause , as that ( if there be no rust hinderance ) the one doth participate of the others worth and Perfections . Therefore it followeth , that with what accidentall Perfections of Wit , of Beauty &c. Christ was indued , the same did the B. Virgin ( though in a lower proportion ) enioy . Haue we not then iust occasion to say , that only such a Mother , deserued to bring forth so worthy a Sonne , and only such a Sonne deserued to haue such a Mother ? For as she gaue to him the Humane Nature , so he gaue to her Fulues of Grace . Thus the Glorious Virgin for his humane Nature was his Mother , and she in respect of Grace , his Daughter ; And thus the Mother , is become the Daughter , & the Sonne , the Father . Thus who will truly confider and ponder the dignity of the B. Virgin , shall fynd he hath iust reason to say with the Catholike Church : Natiuitas tua , Deigenetrix , Virgo , gandium annuncianit vniner so mun●o ; Ex te enim ortus est Sol Institiae , Christus Deus Noster . ( in offie . B. Virg. ) And thus far in Apologizing for the feast of the Nat●uity of the Holy Virgin Mary ; Only I will conclude , that we see it is the custome ( and most laudeble ) that Princes will haue their owne Birth-day , or the Birthday of the Heyres apparent , to be kept yearly , with all Royall Pompe and Solemnity ; And shall then the Natiui●y of Her , who brought into the World the King of Heanen and earth ( in compare of whom all terrene Princes are but poor wormes of the earth ) be wholy contemned ? Such is the blindnes of Innouation in matters of Religion .

To descend to the feast of the Au●●●nciation of the Glorious Virgin being the 2● . of March . And heare we may well call to mind , that temporall Potentates do vse to send some one or other of the chiefest of their Nobility , as Embassadour to other Princes , according to the greatnes of the subiect of their Embassage . And by the worth of the Embassadour , we may make a coriecture of the Worth of the Prince , to whom the Embassage is sent . Yf then the Angell Gabrial ( being the second , among so many Millions of Angells and Celestiall spirits ) was sent by God , to bring the B. Virgin the comfortable Salutation of her future being the Mother of the Redeemer of the World ; doth not this , most lowdely , euen trumpet forth to all Christians , both the supreme dignity of the Virgin , to whom the Angell was sent , as also the insinite worth of the Embassy ? And may not then the remembrance of so Great an Embassage he year●● kept with solemnity ? It being Great , for the Person , from whence it came , being God ; Great for the Person , to whome it came , the most blessed , and Holy Virgin ; Great for the Person , by whom it was sent , the second Angell of the Celestiall Court ; and lastly Great , for the busines and subiect , which it concerned , to wit , the Redemption of Mankind .

But to proceed further . The Reasons , which do warrant the solemnity of her Natiuity , do also warrant the institution of the feast of the Annunication ; Since the chiefe Mysteries were perfected in her Annunciation , fo● the accomplishment whereof she enioyed her Natiuity . And therefore heere we may with exulation and ioy sing , with the whole Church of God : Rorate Caeli desuper , & unbes pluant Iustum ; aperiatur terra , & germinet Saluatorem . ( Isa. 45. ) For this was the tyme , when the Angell saluted the Virgin , vnfoulding to her from God , that she being Earth , should neuerthelesse bring him forth , who shold saue the World , drowned afore for so many ages , in sinne and damnation . Therefore as that Nation , which hath liued for many hundred yeares , in extreme thraldome , and seruitude to a most tyrannous Prince , could not but iustly reioyce , and with all cele brity much honour the tyme , when infallibly it should be declared to the People , that at such a neere ensuing tyme , their Vassallage should cease , & that they should be restored to their former free dome : Euen so heere , when the World did take notice , that the Eternall Word of God should be inearnated in the wombe of the B. Virgin , to redeeme Mankind from the Tyranny of the Diuell , it ought highly to prize the Time , and celebrate it with an yearly Iubily and Exultation , in remembrance of so most comfortable a Message .

I say further more : Seing Iesus Christ was to redeeme the World with the effusion of that bloud , which he tooke of the B. Virgin , it therefore may be said in a sober Construction ( for racke not my words vnto a bad and neuer-intended sense ) that the said glorious Virgin in some sort , concurred to the Redemption of Mankind .

I add to the former reasons , that true it is , that God could haue made a better Heauen , a better Earth , a better World , & better Men , then he hath made ; but he knew not how to make a better & more worthy Work , then to make God , Man . This then not to be denied , hath not the Church of Christ most vrging inducement , to celebrate with an Anniuersary Honour and reuerence , that most happy howre , wherein the Worke of our Redemption first tooke it beginning , according to those words of the Angell to the Virgin : Ecce concipies , & paries , & vocabitur filius Altissimi ? ( Luc. 1. )

Mariamastix .

You have spoken inough ( Maria●ulus . ) But howsoeuen , I do thinke , that these two feasts already discoursed of , were sufficient ( if not too many ) for the remembrance of Mary . Christ himselfe hath but foure or fyue speciall sestiuall tymes , kept with celebrity of his remembrance ; Two then are inough for the remembrance of a Woman . In regard whereof , you may passe ouer in silence those two other feasts vsually celebrated by you ; I meane the Purification , and her Assumption .

Mariadulus .

O , Enuye not the glory of the B. Virgin ! For how can it be thought , that you truly reuerence Christ , who endeuour to diminish the reuerence due the Mother of Christ ? Concerning the other two feasts of the Virgin ( by you somuch disesteemed ) I will a litle touch vpon them ; not so much for your satisfaction ( for none it seemes you will receaue ) as to shew to the Auditory here present , the Reasons , which mooued the Church of God to institute , and yearely celebrate them .

First then touching the feast of the Purification , being the second of February : For the better vnderstanding of the reason of the Institution of this feast , we are to remember , that the old Law appointed that if any Woman should conceaue with Child by a Man , and it to be Male , the mother should be accounted vncleane seauen dayes , then the child should be circumcised the eight day . And further , that she shall not touch any holy thing , nor enter into the Temple , till the end of forty dayes ; at what tyme she shall go into the Temple , and offer her Sonne in the Temple , in memory that the Hebrews departing out of the Land of Egypt , the Angells killed all the first . borne of the Egyptians . This was the Law .

Now , though this Law did not bynd the B. Virgin ( because she conceaued not by Man , but by the Vertue of the Holy Ghost , and therefore she was not vncleane ) yet ( as S. Bernard sayth ) in imitation of her B. Sonne , whe not being subiect to the Law of Circumcision , would neuerthelesle becircumcised by the Iewes : So the holy Virgin through the same Reason would goe to the Temple to be purifyed , & there would offer vp her deare Sonne . At what tyme old Symeon , of whom we read , that he was Iust and feared God , expected ( as the Euangelist recordeth ( Luc. 2. ) the consolation of Israel ; & had an answere from the Holy Ghost , that before he dyed , he should see the Aunoynted of the Lord , that is , the Messias . And according hereto , Symeon fynding Christ in the Temple with his Mother , tooke him into his armet , and in acknowledgment , that Christ was the Messias , he did sing that ioyfull song like a swan , which sweetly singeth before his neere approaching death : O Lord , now bet thy seruant depart in peace , according to thy Promisse ; for myne eyes haue seene thy Saluation . ( Luc. 2. )

The Catholike Church at the institution of this feast , hath appointed , that the faithfull Christians should make a solemne Procession . And euery one of the faithfull should earry a litie candell in their hand , in representation of carrying of Christ ( who is the true light of the world ) in S. Symeon his armes . Now for the better Remembrance of all these former Mysteries , the Church of God hath thought it most expedient , by an annuall Feast , to celebrate them . And thus much briefly of the feast of the Purification .

Lastly , to descend to the feast of the B. Virgin her Assumption vp to Heauen in body , which is kept vpon the fifteenth day of August : Which feast the Church celebrateth in these words , Maria Virgo assumpta est ad Aethereum Thalamum , in quo Rex regum stellato sedet solio : ( in offic. B. Virg. ) As also in these other , Assumpta est Maria in caelum ; Gaudent Angeli , laudantes benedicunt Dominum . ( vbi supra . )

Touching the Assumption of our B. Lady , two things are chiefly to be weighed . The first , is the certainty of her Assumption ; which all Sectaries with open mouth deny , as you ( Mariamastix ) did in your late Sermon against the B. Virgin . The second ( which resulteth from the first ) the iust Reason of celebrating her Assumption .

Touching the certainty of her Assumption , Dionysins Areopagita , ( in his book , de diuinis Nominibus . ) lunenall Bishop of Ierusalem , ( in his Relation to the Emperour Martianus ) and S. Iohn Damascene who liued nyne hundred yeares since ( in a certaine Sermon of this subiect . ) do all iointly affirme , that by the speciall priuiledge and Prouidence of God , it was granted to his B. Mother , that all the Apostles ( excepting S. Thomas , who came thither three dayes after ) were present at the deat● of the B. Virgin . The Apostles seeing the Virgin to be dead● infoulded her reuerently in white liunen , and layed the Body vpon a Bere , and carrved it vnto Gethsamini , with great solemnity of the Apostles , Disciples , & other deuout Persons , and there made a Graue , in which the Body was layd .

The foresaid S. Damascone recordeth , that S. Thomas ( the Apostle ) came three dayes after her interring , and hauing a thirsting desire to see the dead Body , in regard of his absence at her death , intreated the other Apostles to open the Graue vnto him , that he might see the dead Body , and do honour and reuerence vnto it . At his request they opened the Graue , but found there no Body at all , but only the linnen , within which , the said sacred Body was infoulded , and withall perceaued a most sweet sauour and smell in the same place . Vpon the wounderfull and vnexpected fight wherof , all the Apostles concluded , that our Lord , who had taken flesh of Her , would grant her the Honour of rising , before the day of the Resurrection ; and that she should as well in Body , as in Soule , presently ascend vp to Heauen . I will add hereto , what Iunenall , the foresaid Bishop , sayth ; to wit , That this stupendious Wonder was not seene by the Apostles only , but also by Timothy Bishop of Ephesus , and Dionysius Areopagita ; both of them being Disciples of Saint Paul , and both being present thereat ; as also by Hierotheus ; and diuers others Saints , witnesses thereof .

These Premisses are the ground , whereupon the Catholike Church resteth for the beliefe of the B. Virgins Assumption into Heauen both in soule and Body , before the Common day of the Resurrection . And to the former proofes I may adioyne these following . The Centurists do witnesse ( Cent. 5. c. 10. col. 1127. ) that S. Austin did write a Booke , entituling it , De Assumptione Virginis mariae . The opinion of which doctrine was so anciently receaued , that the Emperour Mauritius ( more then a thousand yeares since ) celebrated a festiuall day thereof , as Nicephorus l. 17. c. 28. recordeth . Yea the certainty of this doctrine is further proued from the authority of S. Ierome , in a notable Sermon , styled , De festo Assumptionis Mariae , though some others ascribe it to Sophronius , in tyme his equall . In regard of the great Antiquity of which Feast , we fynd Dretserus ( the Protestant ) to reprehend Pope Damasus herein , thus saying : ( de festis diebus . p. 148. ) Damasus ordayned the feast of the Assumption of Mary , in the yeare of Christ , three hundred , sixty foure , with an vngodly Vse , that thereby Honour might be giuen vnto Her , and Prayers offered vp &c. Thus this Protestant .

But I will conclude this point with one most conuincing argument , taken from S. Bernard , who thus disputeth hereof : Seing God hath discouered and reuealed the Bodies of many Saints ( which lay hid in diuers places ) that they might be honored of faithfull Christians ; it then ineuitably followeth , that if the sacred Body of the Blessed Virgin had beene still on earth , he would in like manner haue made knowne , no doubt , ●n what place , or Countrey it did lye : For it not being certainly knowne , where that Body or any part thereof is in any place of the World , allthough there be found and knowne some relicks of her garments ; it may be irrepliably concluded , that her Body is not to be found in earth , but only in Heauen . And this is S. Bernards demonstration in this Point .

Thus much in proofe of the certainty of the Assumption of the B. Virgin Mary Now it being once granted , that her Body was assumpted vp to Heauen , how much reason hath the Church to record her Assumption , by instituting thereof an yearly feast ; And to read in that her Honour , Hodie ●aria Caelor ascendit : gandete , quia cum Christo ●●gnat in aeternum : Exalt●ta est Sancta Dei Genitrix , supra Choros Angelorum , ad c●lestia regna ?

I will conclude this Point , only saying , that if most Countries do yearely obserue , with honour , the day of the Coronation of their Prince ; May not then we Christians keep with a more speciall Solemnity the tyme , when the B. Virgin ( who brought forth him , who is the King of Heauen and Earth ) first by her Assumption enioyed , not a temporall Crowne , but the Eternall Crowne of Heauen ?

Thus far ( Mariamastix , and the rest of you Auditours here present ) for the iustifying of the Catholiks their keeping all the former foure yearely feasts , and solemnities of the B. Virgin .

Mariamastix .

Well , to let all this passe , touching the former feasts , as inough ( if not too much ) discoursed of ; I would haue you ( Mariadulus ) to take notice , that I haue beene a Trauayler , and haue breathed the ayre of your Popish Countries . And indeed these eyes of myne haue beene witnesses , that you Papists do there giue vndue veneration , not only to Mary herselfe , but euen to her Image and Picture . How often haue I seene ( to my great disedification , but strenghtning me in the Gospell ) an Image of Mary placed , either in a Church , or in the corner , & turning of a Street ; To which some haue kneeled downe , and prayed , whether to the Image of her , or to her , I know not ; Others , as they passed by , haue made a knee , and put their Hat off . Yea I haue seene some of those Images cloathed ( as it were ) with fyne Vestments , & wax●n Candels burning , before them . I haue further obserued , how in most great Townes , the chiefe Church is dedicated to Mary ; whereas all Churches are to be dedicated to God alone . And therfore it seemes Idolatry , to performe that worship to Mary , which ought to be performed to God alone . Againe , in most townes of Note , there is a certaine Sodality , or Company of Men and Women , who are called the Sodality of the B. Virgin . Now to what end is this Sodality , if Mary be to be worshipped of all ? since this may be effected without making any peculiar Sodality or Confraternity ? To be short , I haue obserued , that three seuerall tymes euery day , at the ringing of a Bell , to wit , at six of the Clork in the morning , twelue in the day tyme , & six at the night , ech Man ●s to fall downe on his knees , yea if it be in the streets , to say some Aue Maria's . O manifest and grosse Idolatry in you Papists !

Mariadulus .

O manifest and grosse Ignorance , in you Professours of the Gospell ! Touching your trauell , it may be , you haue beene in Catholike Countries ; And if you haue reaped no profit thereby , being on all sides incompassed with the sight of deuout Religious Men , and practise of Vertue , thanke your selfe ▪ seeing it should seeme , that during your stay in those places , you laboured to vnite your owne forces more strongly together ; and so your pertinacy & sti●nes in iudgment increased , in it selfe ( as I may say ) per 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Now touching the Worship , which ( you say ) you haue seene in Catholike Countries , exhibited to the Image or Picture of the Blessed Virgin , I can but grieue to see , how Ignorance is masked vnder the veyle of Satyricall Reprehension ; and that the shew of Reason should produce in Man , the Effects of the want of Reason .

Therefore , though the handling of this Point toucheth vpon a new Question , to wit , the worshipping of Images ; Yet for your Instruction ( though it seemes you can hardly brooke this word ) obserue what the Cartholike Church teacheth therein . First , it teacheth , that the honour is not done to the Image , as it is wood , or stone , or the like , but it is done to the Saint , whose Image it is , by the mediation whereof the Honour is so transferred . Secondly , the Learned do teach , that so far forth , as concernes exteriour Acts of worship , it is not easy to distinguish the seuerall kinds of Worship ; of which some kind is due only to God , other to Saintes , and Men. For almost all exteriour Acts are common to euery kind of adoration and Worship , excepting Sacrifice , which is peculiar only to God . And according hereto we fynd , that Abraham with the same exteriour Act of bowing his body to the ground , did adore God , Genesis 17. did adore the Angells , Genes. 18. and did adore Men , Genes . 23. Therefore to apply this : Where you say , that you haue seene diu●rs to kneele before the Image of our B. Lady , or to put their hat off , as they passed by the Image ; this proueth not , that they giue the same Honour either to the Image , or to the Virgin herselfe , which is due to God . For we see , the Subiect kneeles to his Prince , the Sonne to his Father , and yet the Honour giuen to the Prince by his Subiect , is different from that , which is giuen to the Parent , by the Child . Thus much to take away this your stumbling Blocke ; since ( as is said ) not the externall Act of worship , but the different internall Acts of the Vnderstanding and Will , consisting in a different apprehension of the worth and dignity of him , to whom the Honour is giuen , distinguish the Honour due to God alone , from that which is giuen to Saints , and other Creatures . And therefore S. Thomas truly teacheth , ( 2. 2. quaest. 103. art. 3. ) That there are so many seuerall kinds of Adoration , as there are seuerall kinds of Excellencyes .

Now , touching the costly Vestments of silke and gould , wherewith ( you say ) you have seene the Image of our B. Lady to be ( as it were ) cloathed : What proueth this ? We read , that God would haue the Taber●acle to be most ri●chly adorned ; so as all the Instruments of the Sanctuary were of gold , and the curtines of the Taberuacle , & the Priestly Vestements were made of silke , purple , coastly ▪ cloath , inserted with pretious stones ; as appeareth in Exodus Cap. 25.26.27 . & sequent .

This then being the pleasure of God in the old Testament , ( which was but●● Type or figure of the New Testament ; ) what dishonour to God , or Idolatry otherwise do we commit , in adorning with curious Vestments ; the Image of the Mother of God ?

And as concerning wa●en Candells burning before her Image ; These lights do but represent the light of the sonne of her , before whose Image they burne ; since he is the true light of the World : Eg● sum lux Mundi . ( so a●● 8. )

And that lights were burning in the day tyme , in the Churches , and other holy Places ( and this Vse to be in the Primitiue Church ) is proued , from the Authorities of Euscbius , ( l. 4. d● vita Constantini c. 66. ) from the fourth of Councell of Carthinge , ( Can. 6. ) from Icrom● , ( coutra Vigila●tium . c. 3. ) as also from the Confession of the Centurists ( Cent. 4. col. 497. ) Thu● much ( Mariamastix ) in full solution of your two former silly Obiections . But to proceed to the rest . Touching the dedication of Churches to the Mother of God ; I first say , True it is , that in most Cittyes , some fayre and sumptuous Church is dedicated to her ; but this without any indignity to God , as if he were depriued of his honour thereby . And therefore for your better instruction ( Mariamastix ) you are to conceaue , that where we say , S. Maries Church , in such or such a City ( and the like may be said of all other Churches , bearing the names of Saints or Angells ) we meane thereby , That the Church is dedicated only to God , but yet in Memory , & in the Name of S. Mary ; and so dedicated to God , as that therin we are ( among other our Prayers ) to pray to God , by the intercession of S. Mary Now , how is God robbed of his honour by such a dedication ?

I also further say , that in taking exception against Churches , dedicated to the Blessed Virgin , you do by such your proceeding quarrell at Antiquity . For the two Popes , Liberius , and Sixtus ( both which liued aboue a thousand yeares since ) did dedicate Churches to our Blessed Lady as appeareth in lib. Pontificali . Touching the greater Antiquity of dedicating Churches to other Saints , ( and consequently , & by the same ground , to the Blessed Virgin ) see Cyrill , Cateches . 16. Athanasius in epist. ad solitariam vitam agentes . Chrysost ▪ homil. 28. ad Populum . Euscbius l. 4. de vita Consiantini● , c. 58. Ambrose l. 1. Epist. 5. ad Felicem Episcopum Comensem . Ierome l. contra Vigila●tium ; Finally Austin l. decura pro ●ort●is . c. 1.

Touching your second Exception ; I grant , there is a Company of deuout Catholikes , which make ( as it were ) a body or Communalty among themselues , and called the Sod●lity of the B. Virgin the Mother of God . But what can here be disliked ? It is certaine , that all good Catholiks do beare duty and reuerence vnto Her ; yet some of them in practise more then others . Now if a certaine number of them do oblige themselues to performe more Prayers , and austerities , also to exercise more good Works , in the name and honour of the B. Virgin , as being the Mother of our Redeemer , then other Catholiks do ; who can iustly reprehend this , except with all , they could iustly reprehend all increase of Deuotion and Piety : An ocu●as tuus nequam est , quin ego boun● s●●● ? Math. 20.

To your last Eye-sore ; It is true , that all Catholikes do repeate the Salutation of the Angell to the Blessed Virgin , and this for the most part vpon their knees , if the Place will suffer . Now I much wonder , how you can be disedified herewith ; for since it is practised in remembrance of our gratefull acknowledgment of the Benefit of our Redemption , you cannot be displeased with this custome , but you must needs be also displeased , that Christ was borne of the B. Virgin , and after dyed for mans saluation . And thus much to vnloose these your former knots , and difficulties .

Mariamastix .

Couer stocks and stones with curious Vestments , and set before them burning Tapers , as also practise these your other superstitions , as long as you will ; it shall moue me nothing : Only I can but pitty such your blindnes . But your superstition ( Mariadulus ) resteth not heere , for it passeth further in diuulging ( as I proued in my Sermon ) that infinite Miracles haue beene wrought at the Images of Mary : So ready you Papists are to enchaunt the ignorant with such doting fooleryes .

Mariadulus .

Animalis homo non percipit ea , quae sunt spiritus Dei . ( 1. Cor. 2. ) Because such Miracles do transcend the ordinary Course of Nature , you therefore reiect them ; in which your proceeding you interleague ouer neerely with the Atheist ( pardon my blunt , yet true , phrase of speach ) who acknowledging no other God then Nature ( which is but the ordayned and prescribed connexion of Causes , with their Effects ) doth repute all Miracles , as fabulous . But to confront this your bold Assertion , I say , that though in almost all Catholiks Countries of Christendome , Miracles haue beene wrought before the Images of the B. Virgin , and at sacred places to her deuoted ; yet I will insist only in some few ( among diuers hundreds ) performed at Loreto in Italy , and ( in our dayes ) at Sichem , in the Low-Countries , and such as any forhead ( which hath not abandoned all shame shal be loath to deny . I will begin with the Miracles , wrought at Loreto ; and will only alledge for greater breuity , six . In deliuering of which , I will for the most , euen literally follow the Authour of the Booke , entituled , The History of Loreto .

1. The first then is of a Noble woman , who was cured of the Palsey in the yeare 1508. And it is in this manner : The king of Naples had a certaine Person of his Councell , called Longus , famous for many notable things ; Whose wyfe being a woman of great account , was also called Longa , after the Syr-Name of her Husband . She was taken in all her Body , and tormented with such bitter payne , that she led a miserable life . Who reiecting all the help of Physitians , intreated her Harband , that she might be carryed to Loret● . When she came thither , she requested her Sonne in law ( who accompanied her in that iourney ) to procure a Masse to be said in that sacred Cell of the Virgin , agreable to her purpose ; The beginning whereof is . Repleatur os meum laude : let my mouth be fullfilled with prayse ; In the which is recited the Gospell of the Palsey man , whom Christ our Sauiour did cure ; though this kind of Introitus , was not proper to that day . She had scarse giuen this comandement to her Sonne in law , when she was brought ( being attended on by her Sonne in law ) into that sacred house , and presented before the Image of the B. Virgin ; not doubting , but that our Ladyes Prayers would be profitable to her ; But behould , before her Sonne could fulfill her command , a strange Priest came vnto the Altar ▪ who beginning diuine Seruice with this Jntroite : Let my mouth be fuifilled with prayse ; strooke her into so great admiration as that she re may ned a while dismayed thereat . But presently turning vnto her Son-in law , ( who was not yet gone to procure that Masse , but was prepared to goe ) stay ( said she ) for it is bootles for you to goe , for this is the Masse , I desired . And when it was come to the place of the Gospell , He said to the sicke of the Palsey , J say to thee , arysc , A wounderfull thing to be spoken , and scene ; the Palsey woman , perccauing , that by a supernaturall Grace , her Body was suddenly cured , and her soule replenished with vnwounted sweetnesse , arose presently out of her Chayre , with great ioy ; All there present being amazed at the strangnesse of the thing , with flowing teares of ioy , made no end of thankesgiuing to the B. Virgin .

When Masse was done , she went on foote to her lodging , to the great amazement of all her acquaintance , who were present at the miracle of so great a thing . At which tyme the Duke of Termero being by chance at Loreto , and knowing Longa , and her incurable disease very well ; and also seing her goe on foote , was first amazed at the nouelty of the thing ; but presently being moued at so great a Miracle , he ioyned with her in praysing Allmighty God . And presently , a new Wonder made the Miracle it selfe , most euident . For the Priest who had said Masse to Longa , being long and much sought for , was not to be found , that you may belieue , he was sent by Miracle to be the Minister of the Heauenly worke . And Longa hauing obtayned her Vow , purposed to consecrate to Allmighty God her health , restored to her by Miracle : Whereupon she building a Monastery of sacred Virgins at Naples , betooke herselfe to the seruice of incurable diseases , while Raymond Car●ona was Vice-Roy of Naples .

2. Erasiaas , Deane of the Cathedrall Church of Craconia in Polonia , being deafe in either eare , heard allmost nothing at all ; So that ●●●n did deale with him by signes , rather then words : But before his hearing was taken away , he had heard by report many admirable things of the B. Virgin of Loreto : And seing he could get no help by meanes of Physicke : and that the Heauenly house of Loreto came often into his mind , much grieued and perplexed with the Infirmity , it mooued him to come to the sacred House of our Lady , that with great confidence he might say Masse in the most Maiesticall Cell of the B. Virgin , and implore her helpe , where he found most present remedy for his griefe . For assoone , as he had ended Masse , he perceaued , that his left eare was opened and cured ; And the next day , saying Masse in the same place , he likewise recouered the vse of his right eare : Where by he , who came to the most sacred House , deafe indeed , within two dayes departed thence , full glad of hauing recouered the perfect vse of Hearing . He himselfe tould the whole matter with teares of ioy , to Rutilius Benzonius then Bishop of Loreto , and to Andrew Bentiuoglio Gouernour of Loreto , vpon the Nones of April , the yeare of our Redemption 1590.

3. About the same tyme , a Knight of Flanders ( his name is not set downe , because he would haue it concealed ) escaped manifest perill of lyfe , by the help of our Blessed Lady ; Who by the commandement of the Prince of Parma , going on improuidently with eight horsmen , to view the coast , fell into the Ambush of the Enemy . The Enemyes were about eight hundred , some horsmen , some footmen : Who quickly spreading themselues abroad , tooke from them all hope of escape : Notwithstanding the Flemish knight wanted not courage ; For inuocating our B. Lady of Loreto , & animating his fellowes thereto , they valiantly fought with them ; their confidence in the B. Virgin preuayling so much with them , that it easely put away the cogitation of so great a danger : Such was the courage and strength , which was giuen to this small Company , by the vertue of the Heauenly Helpe which they besought , not fayling them in their fight . For when on the one syde they were assaulted with so many hands & Weapons , by the Protection of the Mother of God , they sustayned the violence of their Enemyes , till the Spanish forces came in , to rescue them . And then the danger turned vpon the Enemyes themselues . And that there may be no doubt at all of the Vertue of the heauenly help , neither the Knight himselfe , nor any of his fellowes or company , were hurt at all , in so cruell a fight , which held for the space of two howers . In remembrance of which help of our Blessed Lady , the Knight gaue for a guift , a Votiue wax Candell of huge bignes , with intent that on festiuall dayes it should burne before the Maiesticall House of Loreto ; And it is said , that the Knight gaue also a certaine stipend , that when the same was consumed , another Candell of like bignes should be put in its place , for euerlasting memory to Posterity .

4. A yong Woman of Sicily of more beauty , then honesty ( her Name is concealed in the history , to saue her credit ) liuing after in Venice , and there many yeares togeather making gayne of her dishonest Body , & heaping vp good store of wealth , at last had a desire to see her Country , and to returne home . Therefore curning all her wealth into money , with a familiar Companion of hers , she went towards Loreto , intending to wash away the filth of her former life by Confession , and to salute the B. Virgin of Loreto , that then she might goe with more ioy into Sicily . But assoone , as they came to the wood of R●utnua , that good Companion , seeing all round about secure , and the hope of the prey greatly prouoking him , did set on her at vnawares with a naked sword . And the Woman seing herselfe to be set on with a deadly Weapon , inuocated the B. Virgin of Loreto . But the theefe ( our Blessed Lady deferring the help , to haue it more notable ) cast her from her horse whereon she rode , and persued her when she was downe , and gaue her many blowes , she earnestly imploring the help of the B. Virgin . At length lest any hope of life should remayne , the cruell wretch cut her throate , when she was halfe dead ; and taking away her gould , and Iewells , and leauing her miserably wounded , departed from her ; Who tumbling in her owne bloud , ready to giue vp the Goast , recommended her troubled Soule to the B. Virgin ; and in that very instant was made partaker of the vndoubted help of her Patronesse . For presently with a great glory of heauenly brightnes our Lady appeared vnto her , in a white garment ; bidding her to be of comfort , gently imbraced her , cherished her in her Lap in this her extremity , healed the wounds of her Body with her touch , replenished her sorrowfull hart with heauenly ioy , & then admonishing her to lead a chast lyfe , vanished out of her sight . The woman thus viewing her body all ouer , saw that the scarres of her late wounds were closed vp , and that the deadly wound of her throate was perfectly cured . Vpon which sight with exceeding ioy , she fell downe vpon her knees , & next after God , gaue manifold thanks to her good Patronesse . Hereupon she went to Loreto to wash away the blemish of her life by sacred Confession . Raphael Riera ( who did set this Miracle downe in Writing ) did ( among many others ) see the scarres of her healed Wounds ; and said , that about her Neck , did glitter a golden scarre , in manner of a Chayne , which was a second Miracle , added to the former . The Woman thus miraculously cured , preferred Loreto before her owne Country , where she liued many yeares deuoutly , & so piously ended her dayes .

5. About the yeare , one thousand fiue hundred fifty , & foure , Night-fyers ( like vnto stars ) were seene to breake out of the Thole of the highest part of the Church of Loreto , and ( as it were ) in one streame to goe sensibly towards M●●te Filatra●o , the Village next to Loreto , where mouing vp and downe a like whyle in a round , ouer an ancient house of our B Lady , they retired streight to the house of Loreto , from whence they came .

This wounder was seene first by Shephards , & after ( as it happened seuerall tymes ) by infinite multitudes of Persons , who did purposely lye our in the night , to see these flames . This admirable spectacle lasted almost all the night long , when once it did begin to show it selfe .

That they were no vayne sights , the Miracles presently ensuing , do euidently proue . For it is constantly reported , that many , which then came ●o visit that litle House , by the guift of God , & his B. Mother , were returned home , cured of many diseases ; whereof some were lame , deafe , ruptured , and Possessed people ?

In like sort , in the yeare after , to wit , 1555. When one of the Fathers of the Society of Jesus was preaching to the People , in the Church of Loreto , in the cleere day light , certaine bright fiers , falling downe from Heauen , rested vpon the most sacred Chappel in the presence of many People , which presently by spreading more and more abroad , went aboue the assembled multitude , and then presently into Heauen , with great admiration and wounder of all the audience . Raphaell Riera ( a godly and learned Priest of the Society of Iesus ) by chance being present among the multitude , afterwards did set downe this very thing in Writing ; and much reioyced ( as many others there present did ) that God had vouchsafed them to be worthy , to be witnesses of so great a Miracle . That this was no wayne sight , the iteration of the same Miracle doth testify ; for two yeares after , when one of the same Fathers ( according to to their Custome ) was preaching in the Church , to the Canons , and the assembled Multitude , suddenly in the top of the Thole , a heauenly flame ( like vnto a Comet , or blazing starre ) was perceaued to glitter and shine ; which falling downe vpon the Sacred Chappel , stood there a litle whyle ; then going towards the multitude , made a gratefull shew to all the Audience , much admiring so great a Miracle : but by & by turning its course another way ( to wit , towards the Place appointed to heare Confessions , called the Paenitentiarie ) it moued vp and downe ouer the Heads of the Priests , and them that confessed their sinnes ; and finally resting awhyle ouer the Image of Christ Crucifyed ( which is religiously worshipped in the sacred Chappell ) it moued againe on high , ●eple . nishing their Harts with Deuotion and Zeale , who had seene that heauenly Vision , with their eyes .

6. About the yeare 1533. Two Franciscan Capacius , hauing saluted the B. Virgin of Loveto , set out of Ancona to sayle to Dalmaria . But in the middle of their voyage , a foule storme arising , thereatned destruction to them all of that company . Therfore the Maister of the Ship prouided to disburden the ship of her weight , and casting the baggage and Marchandise into the Sea , the Capuchins began to pacify the Wrath of God by Prayer in an angle of the ship . But the Marchants being mad , either with the griefe of their losse , or els stirred with diuelish fury , turned their rage vpon the two Capucins , saying to them ; Seing the storme arose by your default , by your destructions it shall● asswaged . Exclayming in this manner , they flew vpon these two good Religious Men , and assaulting these Innocents , apprehended them , and cast them into the Sea . But the Capucin Pranciscans calling vpon the B. Virgin of Loreto ( whom they inuocated , when the storme began ) ceased not to crye to her among the Waues . A wounderfull thing to be spoken , & seene . For by the great goodnesse of God , they were houlden vp so high , that then breasts did appeare all aboue the Water , and singing prayses to God and his B. Mother , and also lifting vp their hands towards Heauen , they were quietly carryed amiddest the violence of the outragious Sea ; whereby in short tyme by the guyding and direction of Allmighty God , they arryued both together at the Hauen of Ancona ( from whence they did first set out : ) and in their wet garments ( as they were ) returning speedily to Loreto , to render due thankes to our Blessed Lady , they prostrated their bodies on the ground before the sacred Image , & with abundance of teares , gaue harty thankes to God , and his blessed Mother for their deliuery .

Thus far ( Mariamastix ) touching some few Miracles ( among many hundreds ) wrought at Loreto by the intercession of the Blessed Virgin , the Mother of God .

I haue thought it expedient , to adloyne vnto the former this ensuing . And this I deliuer , not in the person of Mariadulus the Interlocutour in this Dialogue , but in the person of the Authour of this Treatise . The party , whom it doth immediatly concerne , reputes it ( at least ) most strange . There is a Gentleman of great yeares and good place ( one of my neere acquaintance ) from whose mouth I am able to iustify it , as most true . This aged Gentleman was afflicted , with a certaine disease , which commonly increaseth with the increase of yeares . He at diuers tymes in the day , for certaine very short fits ( besides the daily languour thereof ) was tormented with pricks of infinite paine ; Yf they should haue continued but for half an hower , or much shorter , they had beene vnto Mans nature insufferable . This Gentleman made a secret Vow to our Blessed Lady of Loreto for the performance of certaine daily Prayers vnto her , during the space of one yeare ; and accordingly did send a small V●●ti●● guift to Loreto ; beseeching her that she would by her intercession bea meanes to her Sonne , for the easing , or taking away only of the suddaine raging torment from him ( for , for a full relaxation of all his payne , he did not pray . ) At the end of the yeare , and some few months after ( during all which former tyme , besides diuers yeares before , he was most violently tormented with those sudden and short gripes ) he presently ceased from suffering of any such insufferable p ynes ; and so still continues free from them ( one fit thereof only excepted ) till this very day ; And how long hereafter , he humbly resignes himselfe to Gods , and our Ladyes good pleasure . Thus much this old Gentleman intreated me to insert in this discourse , therby in part , to acknowledge his thankefulnes to God , and his Blessed Mother ( for to her mediation to her Sonne , he refers this change in himselfe ) for the mitigation of such his ( though most short ) insupportable colours ; plainly confessing , that till this hower he hath fully obtayned that particular ease and benefit of bodily Health , for which he in the beginning made his priuate Vowe to the B Virgin . And thus much of this aged Gentleman .

To these former Miracles of Loreto , it will not be ( I hope ) impertinent , if I do set downe the Names of certaine Popes , Cityes , Cardinals , Bishops , Princes , Dukes , and Duchesses , who haue most abundantly enriched the sacred House of Loreto , with most munificent guifts . And all this in regard of the Honour , which they beare to the Place ; which honour and reuerence of theirs was chiefly grounded vpon the consideration of the most stupendious Miracles , which they heard to be daily wrought at that place ; and diuers of them wrought vpon the giuers here mentioned .

Well then to begin . The names of the Popes , who sent their Donaryes , were these following : Clement 7. Clement 8. Gregory 13. Innocentius 8. Julius 2. Leo 10. Martin 5. Paul 2. Paul 3. Pius 2. Pius 4. Sixtus 4. Sixtus 5.

The Cittyes , and Townes , from which donaries were sent to Loreto , are these following : Puy , a City in France , Arezzo , Ascolo , Bologna , Camerino , Corneta , Fahriano , Fermo , Lyons , Marcerata , Millan , Monte-sancto , Palermo , Pisaurus , Recanati , Spello , Vico-Varone , Viterbo , Vdine .

The Names of the Cardinalls and Bishops , who sent their donaryes to Loreto are these : Cardinal Ab-Altemps . Card. Alexandrino . C. Arigonio . Card of Augusta . Card of Austria . Card. Cesio . Card. of Carpa . Card. Columna . C. Cusano . Card. of Est. Card. Caietan . Card. of Lorayne . Card. of Madruzzo , C. of Mantua . C. Medices . C. Montino . C. Mont. alto . Card. Paceco . Card. Palmerio . C. Perusino . C. Riario . Card. Rusticucio . Card. of S. George . Card. of S. Praxedes . Card. of the scuts Crowned Martyrs . Card. Sfondrato . Card. of Trent . C. Viuerio . Card. of Vrbin .

The Archbishop of Alto-●ico . The Bishop of Cortona . The B. of Eug●bino . The B. of Reca●ati .

The Names of the Princes and Noblemen , who haue presented Loreto , with their munificent and bountifull Donaries , are these : The Archduke of Austria . Ascanius Columna . The Baron of Valcassano . Amadeus , a Nobleman of Sanoy . The Earle Instus . The Earle Martin●●g● . The Earls of Olinario . The Earle of Rangeno . The Earle Sfondrato . The Duke of Atria . The Duke of Albania , The Duke of Banaria . D. of Albania . D. of Fe●r●ra . D. Ioye use . D. of Granino . D. D'Onmale . D. of Mantua . The D. of Millan D. Espernon . D. of Maestriche . D. of Terra-nona . D. of Sanoy . D. of Sermoneta . D of Vrbin , Do● Iohn d'Austria . Laurentius Medices . The Great Prior of Malta . The Duke of Tus● any . The Marques of Aquavina . The Marques Capursio . The Marq. of ●ito●to . The Marq. of the Empyre . The Marques of Mantua . The Marq. Lippeo . The Marq. Riano . The Marq. Roboreo . The Marq. of Tripaldo . The Marq of Guasto . The Prince of Bisinia . The Prince Stilia●o . The Prince of Mantua . The Prince of Trans●nania . The Prince of Venusino . The Vice-Roy of Naples . The King of France .

The Names of the Duchesses , Countesses ; and other great Ladies , who haue sent their donaries ( of which diuers were Voti●es ) to Loreto .

Lelia Farnesta . The Countesse of Briatico . The Countesse of Palena . The Countesse of Populo . The Duchesse of Amalpha . The Duchesse of Brunswick . The Duchosse of Cle●e . The Duchesse of Lorayne . The Duchesse Montalto . The Duchesse of Niuers . The great Duchesse of Tuscany . The Duchesse of Parma . Isabella of Sanoy . Hieronyma Spinula . The Marquesse of Est. The Marquesse of Mantua . The Marquesse of the Holy Crosse . The Marquesse of Guasto . Margareta of Austria . The Princesse of Bisinia . The Princesse of Castel-veterano . The Princesse of Sulmo . The Princesse of Vastalla . The Vice-royes Wife of Bohemia . The Vice-royes Wyfe of Naples . The Vice-royes Wyfe of Abruzzo . The Queene of France . The Queene of Hungary .

Thus much touching the Names of all these former Worthyes ( to passe ouer in silence the names of Priuate Gentlemen , Gentlewomen , & of the Communalty ) who haue honoured and enriched the House of Loreto , with their most large guifts and liberalities ; And all this , partly in regard , that that House was the place , where the B. Virgin receaued the Salutation of the Angell Gabriell , touching the Incarnation of God : And partly , because it hath so pleased his diuine Maiesty , to grace that Place with the patration of many yearely Miracles . Now here I demaund , whether it is compatible with any true Iudgment , yea with Common Sense , and Reason , that so many Popes , Cardinalls , Bishops , Kings , Dukes , Princes , Earles , Queenes , Duchesses , Marquesses , should suffer themselues to be iointly befooled , and wronged , as to belieue , and giue credit to any Reports , concerning the working of Miracles at Loreto , but to such , as are true and vndoubted Miracles ; seeing they had all meanes for the full tryall and discussing of them ?

Mariamastix .

I cannot be induced to repute these Wounders of Loreto , by you related , for true Miracles : let your Popes , Cardinalls , and others by you recited , belieue them , if they will . My reason is , in that the ground-worke of them all seemes to be a mere Legend , I meane , the remouing of the House , commonly called , the House of Loreto , three seuerall tymes in the ayre , with such incredible celerity , as that being setled in Nazar●● in Galiley , it was transported in one night to Dalmatia and from Dalmatia , in the like shor●●es of tyme , into Italy , where it changed its situation twyse , before it came to the place , where now it remayneth . What Man of iudgment , can giue assent to such incredible Relations ? But this is the weaknesse of Mans Nature , that a dumbe heape of stones and wal● of Bricke , which cannot tell vs how , or what , or whence it is , should thus mock our Credulity ; Whereupon Ignorance with Fabulous discourse strongly beateth , and tels vs ( as is aboue signified ) that the House was thus carryed from place to place in the ayre , by the help of Angells .

Mariadulus .

O do not ( Mariamastix ) measure the work● of God with the false yard of Naturall Reason , the accustomed Enemy of fayth and deuotion . Touching the seuerall remouals of the house of Loreto , you may be aduertised , that they are warranted with most ancient Tradition from hand to hand euen to these our dayes . And whereas you thus dispute : The seuerall remoualls of the House of Lore to are but fabulous ; Therefore the Miracles said there to be wrought , are but mere Impostures : I retort this vpon you , thus vrging ; The Miracles of Loreto are most true & vndoubted Miracles ; Therefore certaine it is , that that House , was the House , wherein the B. Virgin receaued from the Angell Gabriel , the salutation touching the Redemption of Mankind . That such miracles haue been exhibited at Loreto , is more then eu●dent ; since they are circumstanced with all particularities of Truth : As expressing the Names of the Persons there cured ; the Diseases of which , and the Tyme when they were cured , with many witnesses thereof . Againe , neither would all the World suffer themselues to be thus continually deluded , as to haue such forgeries ( if such they were ) to be obtruded vpon them . Lastly it is obserued by experience , that most Pilgrimes comming thither , do fynd during their short stay in that sacred House , most sudden , wounderfull , and supernaturall Rapts , or Motions of deuotion & Piety in themselues ; through which strange changes euery one of them may say , Andiam quid loquatur in me Dominus Deus . ( Psal. 84. )

Now ( Mar●●mastix ) where it seemes , you hould the Relation touching the House of Loreto , to be more improbable , because it is auerred , it was so often carryed in so short a tyme from place to place , by the Ministery of the Angells ( as if the Angells were not of force inough to performe the same ; ) Call to mind , ( and blush at your owne diffidency ) what is recorded by the Prophet Daniel ( Dan. 14. ) To wit , How one Angell in a most short tyme , did take vp Aba●●c ; & carryed him into Babilon , that he might prouide dinner for Daniel ; and after recarryed him in the same shortnes of tyme into Palestine . Againe , haue you forget , what you reade in the Booke of the Kings , ( 4. Reg. 19. ) that one Angell did kill one hundred , eighty , and fiue thousands of the Assyrians ? So powerfull is an Angell in his owne Nature . But to leaue Loreto , & to touch vpon Sichem , a place in the Low Countryes ( deuoted to our B. Lady ) and the Miracles there done .

Iustus Lipsius ( famous for erudition and literature , & one whose Pen would scorne to record Impostures and Lyes , for Truths ) did write a litle Treatise of the Miracles of Sich●● : In which Treatise , he setteth downe betweent forty and fifty Miracles , wrought at Sichem , not many yeares since ; He particularly regi●●ring all the Circumstances of ech of them , and the approbation of the Magistrates of them by Witnesses : Yea Lipsius is so assured of the truth of them , as that speaking of some of there in particular , be thus confiden●ty fayth : Arbitris his Oculis ; These myne owne eyes are Iudges , or Witnesses of the infallibility of them .

But seing I haue beene long in discoursing of the Miracles of Loreto , and that I presume partly ( Mariamastix ) that you are soone cloyed with such Relations ; therefore referring you and this Auditory , to Lipsius booke , touching the Miracles of our Lady of Sichem for greater satisfaction , I will content my selfe with setting downe only one of them , of which a great Part of Christendome taketh notice , as most true and vndeniable : It being so fully acknowledged by multitudes of People , for an irrefragable Verity , as that it is able euen to stop the mouth of Incredulity .

Mari●mastix .

What ? Haue we here a Lady of Loreto , as also a Lady of Sichem , and both Mothers to Christ ? I had neuer thought til now , that Christ had two Mothers ; into such grosse Absurdities , you Papists ( through a blind deuotion ) do precipitate your selues .

Mariadulus .

What fooleryes are these ( for I can style them no better ) vnworthy to proceed from any Graue , and learned Man . Be ashamed of such words of scorne , and the rather , since — Nescit vox missa reuerti . ( Horat. ) Know therefore , that the B. Virgin is sometymes called the Lady of Loreto , sometimes the Lady of Sichem , as also she is so called of diuers other particular Places in Christendome , where God vouchsafeth by her Intercession to worke diuers su●ernaturall and prodigious Acts ▪ But doth this prooue your ridiculous Inference ? No. Be therefore hereafter agrieued of such your childish and friuolous deductions . But to come to discourse of that most stupendious , and astonishing Miracle , exhibited by God at Sichem , through the mediation of the most B. Mother of God , in the yeare one thousand six hundred and foure .

Mariamastix .

Good Mariadulus , passe no further in this your miraculous Scene ( so to terme it ▪ ) it hath no Influence ouer my Iudgment . And truly , where you haue aboue alledged so many Great Princes and Potentates sacrifizing ( as it were ) to the House of Loreto , I hold all those Princes to be vnderstood in the Reuelations , Who haue committed f●●●●●ion 〈◊〉 the great Where , ( 〈◊〉 p●●●lyp . 17. ) and haue arunke of the ●●y●e of her Whore a c●●e ; I meane plainely , they are the Members of Antichrist .

Mariadulus .

O! do not prophane Gods holy Writt by this your most vncharitable , and most impious detorsion of the Words : Neither cast so foule , and so vntrue an aspersion vpon so many famous , glorious , and vertuous Princes ; but remember , that in regard of our due reuerence to all such , whom God hath placed vpon the pinacle of Souerainty and domination we read Non est potestusnesi à Deo . ( Rom. 13. )

But as I said , I will proceed further , though not for your bettering , for I feare you are one of those who will not be bettered by this discourse : But that the Auditor ●where present , may be acquainted with so rare and admirable a Miracle .

The History here following concerneth one Iohn Clement . I will spend the more tyme in my Relation therof , because it is most Notorious , and in ec● place diuulged . This Iohn Clement was borne in the City of Lucerna , in Switzerland , and was of the age of twenty three yeares , when he was cured . What here concerneth him is literally set downe , as I fynd it in a Translation out of a French Copy , touching the Miracles of Sichem . This Man Clement , came into the World , in a very deformed , and imperfect shape , hauing his Legs wholy fastened against his Body , and his knees so fastened against his Breast , that none could so much as put a singar between them , from the tyme of his byrth , till the tyme of his Cure . Moreouer , his thighes , and the Calues of his legs were fastened togeather , & couered ouer vnder one flesh and skin , together with his belly & breast , in so much , that he could not stretch out his legs in any sort . And as some Germaines told him ( who had heard it from his Father ) his Mother dyed in trauayle of him ; and she was cut vp , and opened , to saue the child . He was carryed to many Baths to seeke remedy by them , but obtayned not any : As also he was caryed to diuers chiefe . Townes in Holland , and Zeland , where he remayned some yeares , & where he receaued six French Crownes for Almes of Count Maurice , and some siluer● of the Count of Hollack , they pittying his monstruous shape and deformity . He at last was brought to Brussells , where he made his stay . All this whyle , when he went in the streets , he did euer go vpon his hands , and two little Stiles of wood , of a hands breadth , or halfe a foot in height , touching only the earth with the top of his feet , which did hang before his body , and they were very little , and his Legs not three inches thicke vnder his knees . And after this sort had he gone all the dayes of his lyse .

He being then at Brusselles ( as is said ) did maintayne himselfe vpon Almes , & cutting of litle wooden Crosses , and toothpyks , which he sold . His limes still remayned in the same monstruousnes and deformity , as they were at the beginning ; he ●reeping on his hands and litle stiks vpon the ground ( as hath beene said . ) He did sit daily at the foote of the stayres , which ascend vp to the Princes Pallace ; where for many yeares to gether thousands , and thousands of People haue scene and knowne him in the aforesaid miserable plight , & haue assisted him with their Almes as they passed by . At the last in the yeare one thousand six hundred and one , certaine Persons of the said City moued with pitty and compassion found meanes to haue hi●● learne the Art of Paynting , that therewith in tyme to come he might gaine his liuing , who also procured , that he should haue in certaine houses euery day a meales meate . Now hauing beene some two yeares & a halfe in the house of ●ne Vander Meren , a Painter , to ●earne that Art ; & hearing often of the Miracles recorded , which by the Intercession of the Glorious Mother of God , were wrought at Mon●●ig●e neere to Sichem , he had a desire to goe likewise thither in Pilgrimage , and to offer vp his prayers to the Virgin Mary , that she would procure him the cure of his body , or at leastwyse that he might go with two crutches .

About some two Months before he tooke his iourney , lying at that tyme in the Prince of Orange his stable , twyce in one night ( either in Vision , or in sleepe ) he thought he had beene at Montaigue neere Sichem , and that he could haue stood vpon his feete , which did breed in him a greater desire and deuotion to goe thither , then before . So asking leaue of hi● Maister , he was at last carryed ( though with great difficulties ) in Wagons , loaden with Marchandise to the Chappell of our Lady at Montaigne , where he heard two or three Masses . That done , he after went to Confession , and communicated . And about an hower after he had communicated , he began to feele a sadnes and feeblenes at his Hart , and withall a certaine grieuous and excessiue payne in all the parts of his Body ; and thinking to creepe out of the Chappell to take the ayre , he became much weaker ; whereupon he returned , and remayned in Prayer all that day . In the meane tyme , his Payne increased continually , vntill the Euening , after the Salue : At what tyme being before the Altar at his deuotions , he felt himselfe ●inuisibly lifted vp from the ground , and his legs ( which before were fixed and fastened to his Body , and shrowded within his doublet 〈◊〉 fell downe of themselues , and violently opened the said doublet , and so he found himselfe standing vpright vpon his feete ; whereat he was much astonished , and ceased not to prayse God , and his holy Mother , for the Mercy , which was shewed to his Vnworthinesse . And as it happened , that he was faynt in this alteration , he fell with his hands against the Altar , but was holpen by those , that were present , & placed in the Confession Seate , whiles they brought him some apparell . Moreouer at the said Instant , the same Iohn Clement was healed of a wound in his head , which he had gotten some fifteene d●yes afore , and was not cured thereof , till that very tyme . And all this happened in the Presence of many Persons , who came from diuers places , and can beare witnesse of this most miraculous and vnexpected cure .

A litle while after the said Iohn Clement was led by two or three Persons ( for he was very weake ) vnto the Inne , where the night before he had lodged ; the Host thereof being amazed at this most wonderfull Euent , forthwith did take the measure of the legs of the said Iohn Clement , and some two howers after he measured them againe ; and he found , that betweene the tymes of the first and second measuring , his legs were growne bigger and grosser , by three inches . And after that tyme they began to espy o● his sinews and Veynes to appeare in his legs , which were seene there neuer before . And so leauing his hand-stilts for a memory in the Chappel , he resolued to stay there for the space of nyne dayes , going daily to the Chappell , and there hearing diuine seruice : Walking the first two dayes with a staffe , but the other dayes following , without either staffe or help . A day or two after the said cure , hauing gotten a cleane shirt , and looking vpon the places ; where his legs did hang from his Body , he found , that the holes and pits , within the which his knees did rest , and hang against his breast , began to be filled vp with flesh ; & where his thighes were fastened , there the colour was as red as bloud , and it put him to payne at what tyme soeuer he touched ●●t : But after a litle tyme all his payne passed away .

During the tyme he remayned at Montaigue , he was visited by diuers Persons from Diest , a Towne were vnto Montaigue , who before had seene him going to Montaigue , so miserably lame and deformed , and now saw him goe vpright . And among others , he was twyce visited by Count Frederick Vandeberg , to his great admiration of so notable a Miracle . Vpon the fifteenth of Iuly he returning back by Wagon to Brusselles , at the entrance of the Citty he went some part of the way on foote , vntill he came to the Church called Conberge , where Te Deum , was sung , and thanks giuen to God , for this meruailous worke , which it pleased him to worke i● this Person , by the Intercession of his holy Mother . And vpon the eighteenth of the same Month , this Iohn Clement was present with a white wax taper in his hand , at the Procession of the Holy Sacrament of Miracles , the which is yerely made vpon that day . And he walked vpright before the B. Sacrament , in the sight of many thousands of People , who at that tyme were in the said City of Brussells . Vpon the same day , Iohn Clement , being sent for , to appeare before the Archbishop of Macklin , who at that tyme was in the same Citty , all the Contents of this passage were read vnto him , the which vnder a solemne Oath , the said Iohn Clement affirmed to be true , in the Presence of the same Archbishop , and of diuers others of worth and dignity .

And vpon the nyne & twentith day of the same Month of Iuly , the said Iohn Clement appeared before the whole Court of the Magistrates of Brusselles , where in presence of the Burg●●aicters , Eschenins , R●●●●ners , and Councell of the said City ( collegially assembled ) he auouched againe ( vnder solemne Oath ) all that we haue heere related , the same hauing beene once more read to him by the Secretary . Vpon the same day there appeared before this Assembly one M. William de Coninke , an inhabitant of the Citty of Brusselles , and Practisioner in Physicke and Surgerie , who declared , vnder the like oath , that some three yeares and a halfe past before , he ( out of giuing himselfe satisfaction ) searched the body of the said Iohn Clement , vnbuttoning his doublet ; & did fynd , that his legs ( which were very litle ) did hang against his Body , and that his knees were thurst & made fast against his breast : He saw moreouer ( for that he had curiously searched him with his hands ) that his Thighes , and Calues of his legs did grow all vnder one flesh and skin together to his belly , and to the fore part of his body , against the which parts his said thighes were fastened ; and that his feete did hang right downe to the ground . Thus much that Physitian deposed in the presence of that generall Assembly .

There also appeared the same day , and in the same place , M. Antony Vander Meren Paynter , who vnder the like oath declared , that for the space of eight & twenty Months , the said Iohn Clement had learned vnder him the art of Paynting , in which tyme he had caused him twyce or thrice to open his doublet , & to shew to him his body , thereby to see his defect . And he did fynd , that his thighes were fast in one flesh or skin with his body , and that he could not moue his legs , but only could open and separate the one legge a litle from the other , setting or laying them towards the one & the other arme pit ; And that he neuer went but vpon his hands with his two little stiltes of Wood.

At the same tyme likewise appeared before the said Assembly of those Magistrats , Michael Hardy Paynter , dwelling in the same Citty , who vnder a solemne oath declared , that he had wrought some time in the house of the said Antony Vander Meren , with the same John Clement ; whome he knew to be so lame and impotent , that he could not goe , but only vpon his hands with two little stilts , and that so are or fyue tymes he had beene with the said Iohn Clement at the riuer to wash themselues , vpon which occasion he had seene his naked body , and well and perfectly marked and considered , that his legs ( especially about his things ) were fast , and fastened to his body before , with the same flesh and skin his legs hanging downe his body , euen as a Womans Papps hang from her Breast , in such sort , as he could neuer stretch them forth , the which he had marked diuers tymes .

Now to conclude , All these Premisses , & many more which for breuity I haue omitted , are made most manifest , by the attestations & publike Writings , both of the Citty of Brussells , subsigned P. Numan Secretary ; as also of Louaine , subsigned R de Prince , Secret , dated respectiuely vpon the 29. of Iuly , and the second of August , in the yeare one thousand , six hundred and foure , and sealed with the Seales of the said Cityes . And I haue beene longer ( Mariamastix ) in relating this Miracle , because it is diuulged and made famous through diuers parts of Christendo me , by reason of the multiplicity of most Country-Men in Europe , residing in Brusselles , either at the Court , or Campe , euen at that tyme , when this Miracle was wrought . In the true Narration whereof , ech man may fully see , how cautelous and wary both the Magistrates of Brusselles , and Louayne , as also the Archbishop of Macklin ( by whose order & authority the forsaid Testimonies were gathered ) were to search out euery particular point therof vpon Mens oaths , for feare that any secret sleight , or imposture should be obtruded vpon them , for a true Miracle .

Mariamastix .

I haue here heard a long and tedious tale . I imagine out of Amadis de Ganle , or some other such Fabulous Booke . I say plainly , I do not belieue neither this last recorded Miracle of Clement , not any of your former for true . For either Clement was not eured at Montaigue , or els he was cured by enchantment of the Diuell , of whome , one Writer sayth , Curasse dicuntur , cum desinunt laedcre . ( Tertull. ) And this answere I briefly giue to all the supposed Miracles by you heretofore related , and so much insisted vpon .

Mariadulus .

I greatly commiserate ( Mariamastia ) the state of your Soule in descending to such poore and needy Euasions . I will begin with the first branch of our Answere . And First , if you will giue any credit to History , recording matter of fact , you cannot but grant , that these few Miracles insisted vpon by me ( besides seuerall scores of like Nature , here pretermitted ) were truly & really effected . You giue full assent to such ancient Histories and Records , which relate , How England was foure times brought into Subiection by Strangers ; To wit ; by the Romans , the Saxons , the Danes , and the Normans , Yf then you will belieue Holinshead , Stow , or Speed their Relations thereof , being borrowed from more ancient Authours , why then will you not giue the like assent to these Miracles , and others , registred by Men of Integrity & Vertue ; especially seing all , or most of them are circumstanced , with the tyme , places , persons vpon whom they were wrought , witnesses vnder Oath , not to be excepted against , and finally with the attestations and Seales of most celebrious Cityes ?

Secondly , by what pretext of Truth can it be auerred , that these former , and many others ( here not spoken of ) were forgeryes ? Because ( forfooth ) they transcend the setled Course of Nature . But in saying so , you may descruedly be thought to trench ouer-●eere vpon the Atheist ( as afore I said ) who for the same Reason , reiecteth all Miracles . But remember the Poets veyled Philosophy , to wit , that the Chayne of Naturall Causes & Effects , reaching from Earth to Heauen , is fastened to Iupiters leg , meaning thereby , that God ( who is Natures Nature ) can at his pleasure dissolue and loose the ●●not of Nature , by himselfe , being become the immediate cause & Author of super natural Effects .

Thirdly , in condemning all Miracles , you charge diuers Princes , Common-wealths , Ecclesiasticall Prelates , & infinite mul●itudes of People with extreme simplicity , yea Lunacy , in suffering forgeries to be put vpon them for Truths .

Lastly , if the said Miracles were but inuented , and not really wrought ; Why then did not diuers , for example , liuing at Loreto , or in the Low Countryes , ( being stored with Protestants ) take exception against them ? Or why is not Lipsius his Treatise of the Miracles of Sicheus , or Moutaigue refuted as false , & but coyned ? And yet no such opposition against the said Miracles ( so far forth , as I know ) hath beene vndertaken by any Man , though neuer so maleuolent against the B. Virgin , or our Catholike Fayth .

Now to come to the second Part of your former Tergiuersation , which consists in granring , that perhaps the former reported Miracles were truly and really wrought ; but wrought only by the Ministery and endeuour of the Diuell , and Necromancy . To this , I First reply , that in ascribing these , and the like Miracles to the Diuell , you partake therein with the Iewes , condemning the Miracles of our Sauiour in these words : Hic non eijcit daemonia , misi in Belsebub principe daemoniorum . ( Matth. 12. )

Secondly , the prestigious and seeming Works of the Diuel in this kind , are euer done to some vayne and pernicious end , and not for the good of the particular Person , vpon whom they are wrought , as the Miracles aboue recounted are ; as to giue fight to the blynd , hearing to the deafe , strength and agility of body , to the lame & impotent , and the like .

Lastly , if the Diuell be able to effect such stupendious works , how chanceth it , that he would neuer concurre with condemned , & on all sides acknowledged Miscreants or Hereticks , in seeking to strengthen , & countenance their I. resies therby ? I meane Simon Magus , Porphiry , Iulian the Apostata , Mah●met , Triniturians , Anabaptists , and other Sects , condemned euen by the Protestants for most erroncous ; seing the accomplishing of any such strange Euents , would haue greatly grated the former mens Infidelity , or Heresies , & would much haue confirmed the Professours of them still to con●inue in their state of Misore ancy , or Heresy ; which would much haue aduantaged and enlurged the kingdome of the Diuell . And with this ( Mariamastix ) I do close vp this passage , touching the Truth of the former alledged Miracles ; In difcoursing wherof , if I haue beene ouer lo●● , I hope this Worthy Assembly will pardon me , sine● my prolixity herein is directed to their ( I could with , I might also say to yours ) good , & benefit .

Mariamastix .

You do but obtund & wearirisomly beate my eares , with these your cloying Words . I say to you once more , ( if that will satisfy ) I let the regard these your Wounders ; neither do I ( or euer will ) take them for any true Miracles . And I do assure you ) that I am persuaded , that my (a) (a) It is certaine , that some Ministers in England haue in their discourses equalled in worth , their owne wiues , with out B. Lady . Wyfe ( you see , I am not ashamed of my Ministeriall Character ) is as good a Woman as Mary , and can worke as many Miracles , as euer she wrought , or caused by her Prayers to be wrought : For she neuer by either meanes wrought any .

Mariadulus .

Your Wyfe ? ô the impiety of these dayes ! And sweet Jesus , what payne is it to a true Christian eare , to heare thy deare Mother thus opprobriously traduced , by such Men , who s●it nothing , but Malice against her ? And therefore seing , it is a kind of Passion , to be voyde of Passion , pardon you ( my Auditours ) this my warrantable Anger ; for Anger vpon this Occasion i● but Zeale of Religion , and th● want thereof , want of mature Apprehension : Shame then , and Confusion be to all such Sectaries , who compare , or equall their own● yoake-fellowes ( being otherwise but base , ignoble , and sinfull Wom●n ) with the Mother of God & Queene of Heauen . And you ( Mariamastix ▪ be afraid of thus blaspheming against this sacred Virgin . And because I wish you , & all other Sectaries well , in the bowels of Christian Charity , I will relate vnto you ( for your owne instruction , and for the preuenting of the like chastisements ) the punishments and iust reuenge , which God hath inflicted vpon some Men , for their like ●onuic●●ting & dishonour , committed against his Immaculate Mother .

The first example shal be of one recorded by Saint Damas●●ne , and Metaphrasict ; to wit , ●f a wicked Man , who when the ●ead Body of the B. Virgin was ●arried vpon a Beare to be bu●ied , did stretch out his arme , with intent to haue cast the Body to the Ground ; But before ●etouched the same , his arme was suddenly dried vp , and withered ; who after repenting his intended wickednesse , was made whole .

Another example is related in Prato spirituali , c. 47. of a● Man , called Gaianus , who seuerall tymes blaspheming against the B. Virgin , had in his sleep his hands and feete miraculously cut of from the rest of his body .

The third example ( to omit diuers such others ) happened at Loreto , forty yeares since . When two or three men , hauing gotten meanes in the night tyme , to open the dores where all the Treasure of the B. Virgin did lye ; & hauing a good part therof put vp together , labored to goe out of the Chappell ; when they came to the chiefe dore ; being open , to carry away the Treasure , Behould they saw i● Company of armed Men ( supposed to be a multitude of Heauenly Spirits ) there standing to watch the Treasure of the Lady of Loreto ; this feare and fight of the armed men appeared to them the second tyme , when they attempted to goe out of the Chappell . In the end , they were forced through the feare of this sight , to stay within the dores , till it was day ; at what tyme certaine Officers of the House comming to the Chappel ( the armed men being vanished away ) the theeues were apprehended by the said Officers ; and the Offenders confessing their fault and intention , were presently executed , as we may read in the History of Loreto , written by Horatius Turcellinus . l. 3. c. 31.

Thus ( Mariamastix ) you see , what did befall vnto those former Wretches for their Impietyes , perpetrated against the Mother of God : Whose Examples may well serue for a wholsome document , to you , and all others , to forbeare to conuiciate the B. Virgin with blasphemous words and reproaches ; for feare that sentence of the Prophet be verifyed in you : In verticem ipsius iniquitas cius descendet : His iniquity shall fall , or turne vpon his owne Head . ( Psal. 7. )

Mariamastix .

I account these your three Relations of Reuenge touching Mary , as true Miracles as the former which you aboue alledged ; I meane , that all of them are but Impostures , Lyes , and Deceyts . But to passe on further : You are not content only to belieue these friuolous Reports , touching your imaginary Miracles , wrough at Loreto , Sich●m , and other such Places , by the intercession of Mary ; But your Credulity reacheth so far , as that ( like men , voyde of all reason and iudgment ) you can be content to make Pilgrimages to such Places , as also to make Vowes vnto Mary . O that man should be thus blynd-foulded with superstition , yea Idolatry ; since Vowes are to be made only to God : Vota vouebunt Domino , & soluent . ( Isa. 19. )

Mariadulus .

True it is , that Catholiks go on pilgrimage to those ●oly places of the B. Virgin , as also do make Vowes vnto her . Now here I say , first , Vf there were no other apparent Authority to warrant all this ; yet the fortunate & most happy Euents for the most part , I meane , the obtayning the Ends , for which Pilgrimages and Vowes are made to her , is of force to iustify the lawfullnes of th●m ; Since certaine it is , that God would not grant mens desires sought by vnlawfull Meanes .

Secondly , I answere with S. Thomas ( 2.2 . quaest. 88. Art. 5. ) to that place of Scripture , touching Vowes ; that you are to vnderstand , that Vowes made to the B. Virgin , or any other Saint , containe in themselues a double Promise ; The one , to the Saint to whom it is made ; But this is not formally a Vow , but only the matter of a Vow ; The second Promise is that which is made to God , which is formally and really a Vow . For Example , I ●ow to our Blessed Lady , to goe on Pilgrimage to Loreto : Here I promise to the B. Virgin this Perigrination , but this my Promise is not any Vow . And withall I promise to God , that I will accomplish this my Promise made to the B. Virgin ; and this second Promisse to God is truly and formally a Vow . Thus ( Mariamastix ) you see , that in such Vowes , we properly and truly vow to God , and not to our B. Lady .

Thirdly , I say , if it be lawfull to make Pilgrimages to the holy places of other Saints , or to vow . in a secondary acceptance of a Vow , to other Sain●s ; then by the same Reason we may lawfully make Pilgrimages to Loreto , or to any other place deuoted to the B. Virgin , or make a Vow ; to Her . That both these are lawful , appeareth from the great . Antiquity both of Pilgrimages and Vowes . And first , touching Pilgrimages , Osiander ( in Epitom . Cent. 4. pag. 393. ) and the Centurists ( Cent. 4. col. 457. ) do confesse , that in the fourth Age , Pilgrimages were made to such places , where the Relicks of Saints were kept . And the said Centurists do further thus write of the dayes of Constantine ( Cent. ●bi supra . ) Vnder Constantine , in that age , were Pilgrimages made to Jerusalem .

Now touching the like Antiquity of Vowes : We fynd Eas●bius , speaking of the Martyrs in the name of all Christians , thus to write , ( l. 13. in praeparat . Eaang . c. 7. ) Nos verò pietatis milites &c. We comming to the Monuments of the Martyrs , do honour them as the true souldiers of Piety , and friends of God : Vota illis facinius &c. and we do make vowes to them , at to holy men , through who●e intercession to God , we professe , we are much helped . Thus Eusebius .

Theodoret , after he had declared , that diuers things are demaunded of the Martyrs , thus subioyneth ( l. 8 ad Graecos . ) Piè fideliterque precatos &c. Men praying piously & confidently to the Martyrs , do obtayne those things which they desire ; and that it is so , restantur illa , quae Votorum rei persol●●unt , those things do be are witnesse , which those , who haue made the Vowes , do performe : for some of them do leaue , or hang vp golden or siluer Jmages of their Eyes , or Hands , or Feete &c.

To conclude , Prudentius telling how the Common People dwelling neere , did vse to visit the place , where Hemiterius and Chelidonius were martyred , thus sayth : ( in hymno de SS. Hemiterio & Chelidonio . )

— Incolae Confrequentant obseruantes , Voce , Votis , Munere .

The inhabitants there , did obserue , or reuerence their Martyrdomes , with Prayers , Vowes , and guifts .

Thus far ( Mariamastix ) in warrant of Pilgrimages & Vowes ; concluding , that if it be lawfull to go on Pilgrimage to the holy places of other Saints , and to make Vowes vnto them ; Then by the same Reason , it is also lawfull to performe both these two Acts of Religion to her , who is the Mother of God , and Queene of Heauen .

Mariamastix .

I neither approue your intentionall and Metaphysicall-distinction , touching the diuersity of Promises in Vowes ; neither do I allow of the Authorities of those Fathers produced by you for the Antiquity of Pilgrimages and Vowes ; for I hould them all to be superstitious therein . But to proceed further touching Mary the Papists great sanctuary ; I obserue , how all of you in naming her , do commonly giue to her the Title of Virgin . Now ( Mariadulus ) I will not absolutly deny , that she continued a Virgin ; yet I must needs say , that there are some Passages of Scripture , which by implication & secret Inference , may seeme to proue , that she did not euer remayne in her Virginall state . And therefore diuers of vs are not to be much blamed , if we suffer at so metymes a certaine fluctuation of beliefe , touching the Certainty of this Point . For what answere do you make to that Text of Scripture : Et non cognoscebat cam , donec peperit filium , Primogenitum . ( Matt. 1. ) Which words scome to afford a double Argument , for the proofe of Maries not continuing a Virgin . The first is taken from the Word , Donec , inferring from thence , that after the Byrth of her Sonne , she should carnally know Ioseph . The second from the other words following , Filium Primogenitum . For the Word Primogenitus , signifieth properly that Sonne , which is first borne , in reuerence to those Sonnes , or Children which are after borne . Now ( Mariadulus ) you may , if you can , explicate this thorny & difficult place , which seemes to make much against Maries perpetuall Virginity .

Mariadulus .

O the Heathenisnesse of these dayes , so great an Enemy to Chastity I Are any Christians ●riued to that ascent of Impiety , as to charge ( at least to doubt thereof ) the Mother of God with want of inuiolable Chastity ? And are they so ready to presse the Written Word , to the dishonouring of the Mother of him , who is the Eternall Word ? O you Heauens be astonished at this , be afraid , and vtterly confounded . ( Ierem. 2. )

For we fynd Peter Martyr ( de Eucharist . & votis . col . 1609. ) thus to reprehend S. Austin herein : Austine in his booke of Holy Virginity , belieued that B. Mary vowed Virginity &c. Which all easily know , how absurd it is . And D. F●lke ( against the Rhemish Testament : in Luc. c. 1. ) also ascribeth to S. Austin the former supposed Errour , saying : S. Austin gathered , that the ( meaning the B. Virgin ) vowed Chastity , yet i● followeth not . Thus did these two innouatours ( with whome it seemes , you associate your selfe herein , suck this poyson from Ioninian , Heluidius , & such other anathematized Heretiks . Blush you not at these your . Progenitours ? But to remoue this stumbling block , and to explicate , and vnfold at large this your Text.

And first , touching the Word , Donec ; I say , that in the holy Scriptures the words Donec , & Vsque , do not euer signify an affirmation after the Tyme expressed , if a Negation did goe before ; Neither allwayes do they signify a Negation ; when an Affirmation did p●ecede , a● S. Ierome ( aduers . H●luidium . ) and S. Chrysostome ( in hunc locum ▪ ) do well obserue in these Texts of Scripture here alledged , Ece● , Ego vobiscum s●m , ●●sque ad consumutatio●●● M●rdi ( Math , 28. ) Behould , I am with you vntill the consummation , or end of the World . Which Sentence implyes not , that Christ would not be with them , after the ending of the World ; but much more then to be present with his Apostles and Disciples . Againe ( Psalm . 109. ) Sede a dextris meis , donec ponam I nimicos tuos , scabellum pedum tuorum . Sit at my right hand , vntill I make thy Enemyes , thy foot-stoole . Now these words do not import , that after he shall not fit at his right hand . To conclude , that other Text , Donec transeat Caelum & Terra . Iota vnum , aut vnus , Apex non praeteribit à ●ege . Till Heauen and Earth do passe , one Jote , or Tittle shall not escape , sheweth not , that after Heauen & Earth shall passe , any jo●e or tittle of the Law shal passe . Thus the Conclusion is , that in all these locutions & sentences of Scripture , that which is doubtfull is expressed , but that which is certaine is not expressed , or spoken of .

Mariamastix .

Well . Let this your Conference of seuerall Texts of Scripture , touching the explication of the former Words by me vrged , passe for the tyme , as a poore answere : Yet what can you say to that other parcell of my former Text , where mention is made of , Filius suus Primogenitus ? Where ( as I obiected before ) the word Primogenitus , signifying the First Borne , seemeth to imply , that some yonger Sonne was borne by Mary after ; and consequently , that she vowed not perpetuall Chastity .

Mariadulus .

Touching this your latter doubt , I say first , that Epiphanius ( Haeres. 78. ) auoydeth it in answering , that he denyeth , That Christ was called Primogenitut Mariae , The First-borne of Mary ; for the Euangelist sayth not , Donec peperit filium , primogenitum suum ; but sayth , Filium suum , Primogenitum ; signifying thereby , that he was the Sonne of the B. Virgin Mary , but withall the first begotten Sonne of God , seing accordingly , we thus read : ( Colos. 1. ) Ipse namque est Primogenitus omnis Creaturae : He ( to wit Christ ) was the first borne of all Creatures .

Now if this Answere shall not seeme satisfactory to you , then heare what S. Ierome ( aduersius Heluidium . ) writeth of this point : He sayth , That Christ is called Primogenitus Mariae , the first begotten of Mary ; not because the brought forth any other sonne after him ; but because before him the brought forth no other Sonne : For it is the phrase of the Scripture , that those , who are Vnigeniti , only begotten , are called , Primogeniti , the first begotten ; And the reason of this appellation is , because he who is Vnigenit●s , is necessarily before all others , that is , no other Sonne before him was begotten , and therfore he is Primogenitus . And according to this acceptance of the word , Primogenitus , we read , that God calleth the People of Jsrael ( Exod. 4. ) Primogenitum suum , when as God then had no other . In like sort , God is said to haue stroken omnia Primogenita terrae Aegypti ( Exod. c. 12. ) among whom ( no doubt ) there were some Vnigeniti . And S. Paul ( Hebr. c. 6. ) calleth Christ , Primogenitum Dei , the first begotten of God , for , the Only-begotten of God .

And that you shall perceaue ( Mariamastix ) that my Answere irrepliably taketh away the force of your Argument drawne from that passage , Non cognoui● virum , donec peperit filium suum Vnigenitum . ( Luc. 1. ) I do maintayne , that the Bl. Virgin ( before the salutation of the Angell to her ) had vowed perpetuall Virginity . That she had so vowed , I proue from her Answere to the Angell . For when the Angell had said to her : Ecce concipies , & paries filium : Behould thou shalt conceaue , and bring forth a Sonne ; The Virgin thus answered : Quomodo fiatistud , quoniam virum non cognosco ? how can this be , seing I know not Man ? Where the word , I know not , doth not signify the act it selfe ( as then ) of knowing Man : since it is not to be doubted , but that the Blessed Virgin , when she gaue this answere , did not know any Man : but it signifieth only a custome of not knowing Man ; As when one hauing a loathing to some particular meates , sayth ; I eate not such , or such meates , he meanes not hereby , that he eateth not them at that tyme , as he then speaketh ; but he meaneth , that he is not accustomed to eate of such meats at all . Thus we fynd the Disciples of Iohn to say : ( Math. c. 9. ) Why do we , and the Pharisees fast and thy Disciples fast not ? That is , why are we accustomed to fast , and thy Disciples are not accustomed to fast ?

Neither doth this word , Cognosco in the former Answere of the Virgin , signify only a custome of not doing a thing ; but a custome ioyned with a kind of Impotency ; As if our Lady should haue said , How can this be , seing I am neither accustomed to know Man , nor can know Man ? This is euident , for if only the custome had beene signifyed in the foresaid Words , the Angell might presently haue replyed ; Yet , know now Man , and thou shalt conceaue him whom I said thou shalt conceaue . Thus we proue , that in our Lady there was an impotency of not knowing Man . This Impotency was not naturall , through any defect of her body , since at that tyme , she was for yeares mariageable , and was really maried : It was therefore a morall Impotency in her ; by the which morall impopotency a Man is said , that he cannot do that , the which it is not lawfull for him to do . Now , euery such morall Jmpotency is occasioned , either through the force of some Law , or precept , or els of Religion of some precedent Vow made . But this morall Impotency in the B. Virgi● could not proceede from any Law or Precept , since their wa● no Law or Precept , prohibitin● her to accompany her Husband ▪ therefore it cleerely followeth that in her Answere to the Angell , was signified a morall Impotency in her , proceeding from her former Vow of perpetua●● Chastity and Virginity . And according to this deliuered by me , we fynd many of the Fathers to teach , that our Blesse● Lady had made a religious vow of Perpetuall Virginity , before the Angell came to her ; To wit , Gregory Nyssene , ( Orat. de Santiss . Christi Natiuitate . ) S. Austin , lib. de sancta Virginitat . c. 4. ) S. Bede ( in Homil. in illa verba : Missus est Angelus . ) S. Bernard , ( in Serm. in illa verba Apocalyp . 12. Signum magnum apparuit . ) S. Anselme . ( lib. de Excellent . B. Virg. c. 4. ) Rupertus , ( l. 3. Comment. in Cant. ) and others . Yea it is most credible , that she made the Vow of Virginity , rather before , then after she was espoused to Ioseph ; since the mynd of a godly and zealous Christian wold haue a horrour to thinke , that the B. Virgin should expose her Body at any tyme , to the danger of being corrupted and defiled ; the which she had done , if she had not obliged herselfe afore by Vow , to the contrary .

Mariamastix .

Howsoeuer it may be thought , that Mary vowed Virginity ; yet I cannot be persuaded , that her Vow was made , before she was espowsed to Joseph : for then how do you auoyd the Reason of M. Caluin ( in his Harmonia . ) alledged against this your Opinion , saying : Nonfuit passura Virgo &c. The Virgin did not suffer herselfe to be maried to Joseph , thereby to deceaue him : And certainly it would haue beene a persidy in her , deseruing great reprehension , if ●he should thus contemne the duty of Marriadge ; and this not without euen mocking of God . Thus doth Caluin write heereof , to whose graue iudgment I must fully subscribe .

Mariadulus .

Animalis Homo non percipit 〈◊〉 , quae su●t spiritus Dei. ( 1. Cor. 2. ) as I said before . Your conceyt here ( Mariamastix ) is ouer carnal & sensuall ; And therfore both Caluin , and you , are greatly deceaued , who do thinke , that all those do contemne and wrong the state of Matrimony , who do not vse the act , or duty of Mariage . For whereas S. Paul calleth Marriage , Holy ( 1. Cor. 7. ) yet withall he thought it conuenient , that Man and Wyfe should abstayne from mutuall rendring the due of Marriage , for the more exercise of Prayer ; yet will you say , that the Apostle in this his admonition , contemned Marriage ? Therefore the B. Virgin did not contemne the due of Marriage ; but did make choyce of the better part , which should not be taken from Her . ( Luc. 10. ) Neither did she deceaue her Husband S. Ioseph , whome she afore the marriage had acquainted with her Vow ; And he giuing full allowance thereof , did after espouse her . It is lawfull for an impotent Man in body , to marry a woman , acquainting her before the Marriage with his impotency , and she allowing therof , euen as our Aduersaries do grant ; Therefore shall it not be lawfull for a Woman , making a solemne vow of Perpetuall Virginity for Religion , to marry a man , he knowing therof before , and consenting therto ? To conclude , it is lawfull for both the Parties maried presently thereupon without consummation of Marriage , with mutuall consent to abstayne for euer from the vse or duty of Mariage ; And shall it then not be lawfull ( with the same condition before Mariage ) to contract Matrimony ? Thus much touching the B. Virgin her vowing of perpetuall Virginity . But perseuer further ( Mariamastix ) to some other discourse .

Mariamastix .

I see ( Mariadulus ) you are a great Aduocate of Mary , pleading her Cause to the fullest , by your conferring seuerall Texts of Scripture for your Purpose . But be it so . Belike , you expect a good Fee from her for your Paynes . But what say you to that Place , where Christ calleth Mary , by the respectlesse name only of Woman ; not so much as there intimating her to be his Mother ? You see , he was far from ascribing vnto her those high swelling Titles of prayse , which you Papists do daily attribute vnto her .

Mariadulus .

It seemes ( Mariamastix ) you will leaue no corner vnsearched against our B. Lady . Where you style me , Her Aduocate , I will not assume that Title to me , as being most vnworthy thereof : Only I acknowledge my selfe to be her poore Vassall , and Seruant ; hoping , that out of her owne most pitifull commiseration , she will vouchsafe me her help , by her intercession to her deare Sonne at all tymes , but especially in the last hower of my dissolution of Body . Now to the place by you alledged ( John 2. ) The occasion of Christ speaking these Words , Quid mihi & tibi mulier ? What is it to me and thee , Woman ? my hower commeth not yet , was , that at a Marriage in Cana ( wherat Christ and his B. Mother were present ) there was want of wyne ; thereupon the B. Virgin aduertizing Christ thereof , vertually desired him to procure some Wyne by way of Miracle ; To which implicite request of hers , Christ vttered the former Words , Quid mihi & tibi mulier ? Nondum venit hora mea . Which words , though perhaps in a sinister construction , might carry some shew of his reprehending the B. Virgin ; yet Christ did not at all reprehend her therein . Therefore the common Opinion of Origen , ( in Graeca Catena . ) of Austin , ( l. de fide & Symb. c. 4. ) of Gregory ( l. 8. Regist. c. 42. ) of Gaudentius ( in tract. 9. de sectionib . Euangel . ) of S. Bede ( in Comment. huius loci . ) and others , is , That Christ as God did speake these former Words to his Mother ; because in respect only , as he was God , he did worke Miracles ; And therefore he would perhaps vnder a litle shew of some reprehension , make manifest , that he , not as Man ( that is , as he is the Sonne of a Woman ) but as God , was to worke Miracles ; in which respect as hauing no necessary intercourse with his Mother , he might well say , Quid mihi & tibi Mulier ? Yet from hence it doth not follow , that he had no respect of his Mother in working that Miracle ; for he then had , & euen to this day hath , seing it is certaine , that he not only worked a Miracle then , touching Wyne , but also worketh daily Miracles at her impetration and Prayers ; but this as God , not as Man ; in respect of Charity , not of humane Affection . And therefore it more clearely appeareth , why Christ did call the Virgin Mary in this place , not Mother , but Woman ; To wit , thereby to take away all suspition of working Miracles , as Man , out of a humane affection , but as God .

Now , to that which Christ said vpon the Crosse ( Iohn . 19. ) Mulier , ecee filius tuus : Woman , behould thy Sonne ( which place I much wonder not to be produced by you ( Mariamastix ) being so luxuriant in your allegations against the B. Virgin ; ) I do answere , that Christ called her Woman , not Mother , to intimate that she was as a Widdow , forsaken of the whole World : or as some others do thinke , He forbare to call her Mother at that instant , in that he would not increase her griefe and dolour , by vsing the affectionate & sweet Name of a Mother . Thus far of Christs calling the Blessed Virgin , by the name of Woman , not Mother .

Mariamastix .

Well , Mariadulus , I see no Truth is so illustrious & cleare , but , for the tyme till more precise exammation be made , you will ouer cloude it with a mist of sophisticated , and subtill Euasions , as appeareth by your answers to all my former demonstrations ▪ Therefore seeing the day is far spent , it is high tyme to impose an end to this our disputation . What either of vs haue effected heerein , I leaue to the Indifferency of these worthy Auditours . Only before I end , I will close your Mouth with one Argument , which without accession of any other , is able to prostrate and lay leuell to the ground the whole Systema of all your former large discourse , touching the Veneration and Worship giuen by you Papists to Mary : So one impetuous blast of Wynd ouer turnes in a Moment , what was long afore in working .

My Argument is this . This your Paradox , concerning the Honour done by you to Mary , is borrowed from certaine ancient Heretikes , called Collyridians : which Collyridians worshipped Mary , as Epiphanius ( an Orthodoxall Father ) relateth ( haer. 79. ) and therin reprehendeth them ; registring them for such their so doing , in the Catalogue of Hereticks . It is held a blemish for a Christian to be descended from a Iew , whose Religion was once sacred and holy ; What Eternall reproach then is it to be proseminated in Fayth , Beliefe , and in the practise thereof , from the loynes of the ancient stigmaticall Heretiks , whose Religion therin was neuer true ? What playster can you ( Mariadulus ) apply to this your wound , giuen you ? Will you perseuer in giuing worship to Mary ? Acknowledge then the old Heretiks Collyridians , for your first Instructours therein . Will you disclay me from them , as from your Grand-maisters ? Disclay me then from this your Heresy , first dogmatized by them . Extricate your selfe ( if you can ) out of this Labyrinth .

Mariadulus .

Good Mariamastix , touching the force of this our disputation , we must leaue it to the Censure of these Graue Men on both sydes , being the Hearers thereof . It is not in your power or myne , to command their Iudgments : The strength of our Arguments and Authorities , seconded with the Grace of God , must only accomplish that .

This I must tell you before we depart , that throughout the whole Progresse of this our discourse , you haue beene very lauishing in the disgraces of the B. Virgin ( God forgiue your sin therein ) your launcing tongue striking ouer deep into her Reputation and Honour ; when rather is had beene your duty ( so far forth , as you could ) to eternize her in Prayses , who broght him forth , who was from all Eternity : l●● Principio crat Verbum , & Verbum crat apud Deum . Ioan. 1. )

Now touching your Argument , drawne from the Example of the Heretiks Collyridians ( so much by you prized ) take notice hereby , that we Catholiks cannot brooke to haue any association with the said ancient Heretiks , or any others . This goodly Argument of yours was first obiected by Doct. Su●cliffe , whose words are these ; ( in his challenge p. 131. ) The Collyridian● are condemned , for worshipping the Virgin Mary ; from whose pen , it seemes you borrow this Obiection . Now for the tryall , how the Heresy of the Collyridians can be applyed to the Catholiks , let vs recur to Epiphanius his owne Words , and then I hope , your Checkes ( Mariamastix ) will witnesse your dislike of your foresaid Brothers proceeding therein . Epiphanius speaking of these Heretikes thus writeth : ( haeres. 79. ) Hi , qui hoc docent , qui sunt praeterquam Mulieres ? Who are they , that teach this , but only Women ? Thus this Sect confisted only of Women , who professed the same .

Againe , Epiphanius in the same place thus further discourseth thereof : Cellam q●adra●am ●rnantes &c. panem propouunt , & offerunt in nomine Mariae . They adorning a square table , did set bread thereon , and offer it vp , in the name of Mary ; as though she were a God , and Woman-Priest . And therefore Epiphanius in dislike hereof thus further sayth : Deo ab●terno nulla Mulier sacrificanite Neuer did any Woman sacrifice vnto God . And yet more : Neque Deus est Maria , & nemo in nomi●e eins offerat . Neither is Mary a God , and let noman offer , or sacrifize in her Name ; And yet Epiphanius there sayth , Mariaest Sancta , & Honorata . Now what doth this Example concerne vs ? Are the Women among vs Priests , or do they offer vp Sacrifice ? Or do any of vs Catholiks sacrifize to B. Mary , or repute her a God , or Goddesse ? So impertinently & ●●properly 〈◊〉 he Heresy of the Collyridian● ascribed , by your selfe and D. Sutclifie , vnto the Catholike .

Thus far hereof . And indeed ( Mariamastix ) to speake plainly , most certaine it is , that not any Arguments heretofore by you alledged , against the Honour of the inremerate Mother of God , are able to winne ground vpon the iudgment of any man either of learning or piety ; But that the force of them do ( for the most part ) recoyle back to your greater disaduantage , and larger increase ( at lest in our eyes ) of her . Honour . For haue you not often obserued ( Mariamastix ) ho● the impetuous waues of the See ▪ tending towards a Rock , and threarning with their Violence euen to teare it in peeces ; and yet the euent it , that their owne forces are broken vpon the ●ome Rock , and so they finally loose their strength , and vanish to nothing ? The Queene of Heauen is a spirituall Rock , against which you and other Sectaries in these our stormy and rugged dayes , do labour to beate with the streame of your Philippicks , and Satyrs , as with so many flouds or inundations : And yet in the close of all , the vigour of this your & their malignity is wholy crushed vpon this Celestial Rock ▪ so this course becomming most displeasing to God , and exitiall to your owne Soules : and the Sacred Virgin , as betrampling vpon your vnworthy molitions and attempt● , doth therby more and more shew herselfe to be , Maria Triumphans .

Mariamastix .

I grant , I was partly mistaken in this of the Collyridians , 〈◊〉 relying therein vpon the affiance of the aforenamed Doctour . Neuerthelesse there is great disparity betweene your Iudgment & myne ; for I rest acertayned , that the Arguments by me drawne out , do wholy ouerthrow the Honour , giuen by you Papists , to Mary ; since they haue not receaued any satisfying and irreplyable Answeres , or Solutions from you . And therefore concerning my selfe , I would haue you and all this Company , to rest assured , that all the Authorities and other Reasons by you insisted vpon , are not able to beate me of my former Station of Fayth . No ▪ The fort of Truth is inexpugnable . But now ( Mariadulus ) since I see my owne Arguments haue no Influence ouer you , nor yours ouer me ; & seing that the Night drawes on , I , and the Company brought with me do giue you our last farewell . So we will part friends to one anothers Soule ; but Aduersaries to one anothers Fayth and Religion .

Mariadulus .

I much grieue , that you are resolued ( with such a strong bent of Will ) to continue in this your peruersity of Iudgment , ( pardon me , for I can call it no better ) against Her , who gaue life to him , who first gaue life to vs all . And I will pray to Almighty ( God in whose hands ech Mans hart is ) yea euen to Her whom you so much maligne , to mediate to her Blessed Sonne , for the mollifying and suppleing of this your stony-hart against her , that it may become Cor curneum . ( Ezech. c. 11. ) As also ▪ I will pray for your finall Saluation ; and with this I bid you , & your Worthy Company Adieu .

Mariamastix .

I thanke you for your charitable Intention towards me , though I confesse I put small Confidence in your Prayers . But howsoeuer , once more I take my leaue of you .

Mariadulus .

Farewell Mariamastix , with all your Associates , and Followers heere present .

Well now , my Catholike Auditours , & Friends , Mariamastix ( you see ) with his Company hath left vs . What hath beene our Disputation , touching my endeuour to rescue and free ( so far as in me lyeth ) the Maiesty and Honour of the B. Virgin , from the slanderous calumnies and deprauations of her Enemyes , you haue ( I hope to your profit ) heard . You may ( if you will ) draw a wholesome lesson from the deportment & cariage of Mariamastix ; My meaning is , you may learne thereby , that a Man once reiecting the authority of Gods Vniuersal Church , how ready he is to precipitate & cast himselfe head long into the Abysmall , and bottomlesse gulfe of Errours & Blasphemies . For do you not obserue , how diuers Sectaries of this Age ( I meane , the fiery Puritanes ) do euen with vnited forces , and a ioynt consent , laboureo obliterate & blot out the chiefe Prints and Memorialls of Christian Religion ▪ For Her , who brought Christ first into the World for Mans Redemption , they cannot brooke ; spurning at her Honour , with most vnchristian Inuectiues ; And that , by the which , as by a preordayned Instrument of God , Christ last left the World ( I meane , the Holy Crosse , vpon which our Sauiour shed his most precious bloud for mans Saluation ) they contemne as superstitious and Idolatrous . Thus you see , how they act the Prologue and Epil●g●e of Mans Redemption . And thus much for an Admonition to your selues .

¶ But now , to turne my thoughts , and words to thee ( most Holy Mary ) and to vnmaske my selfe of my assumed , Title , or Name of Mariadulus ( though I euer hope to remayne to thee a true Mariadulus and to speake in my owne Person , the Authour of this short Treatise : Thou who art the Mother of God , so begetting thy Creatour : Genuisti ( Naturâ mirante ) tu●m sanctum Genitorem : ( in offic. B. Virg. ) Thou , who art the Honour and glory of thy Sex ; Who confoundest the Worke of Eua : Thou , who art Beauty it selfe , both in Soule and body : Pulcra es amica mea , & Macula non est in te . ( Cant. 4. ) Thou , who with thy Sonne , didst prevent , and hasten the tyme of thy fruition of Heauen ; He by his Asccusion , thou by thy Assumption : Thou , at whose impetration and prayers , the fastened knot of Nature ( for the good of belieuing soules ) is vntyed , thy sonne by thy sollicitation working most astonishing Miracles in that kind . Finally , thou who art the Ladder of clyming vp to Paradise , and the Aduocate of all humble , supplicating Clients : Vouchsafe ( most gratious Lady ) to lend thy eares to me , thy poore seruant : Be thou vnto 〈◊〉 the Morning star , vshering the neere approach of my Celestiall Sunne . Procure , that of that mayne Ocean of Gods Mercy , one small ri●cle● , or streame may runns towards me , for the washing away the ordure of all my insi●●s sinnes , during the whole Course of ●●y wicked life .

Jnterc●●de to our Mercifull Father of Heauen , at all tymes , and is all my Neces●ities , with thy all obtayning Prayers ; but especially i● my greatest Extremity & Ag●●y in my last sicknes , ( I m●●ns ) wh●● I tha● lye g●sping , and feighting for br●●th ; and when the Dia●● 〈◊〉 most accustomed to trouble the p●●● la●g●is h●●●g so●●e of a dying Man . Th●● ( O then ) most holy and pittif●ll virgin , say to him in my ●eh●lfe : ●●ant , ●ho●● soule stend , and M●ns G●●●tly Enemy ; thou sh●●● not i●●●●ger him in this his deca●ing st●● , with thy wicked Temptations ; Neither shalt thou force him to fluctuate , or wauer in Fayth , Hope or Charity ; He doth ancker himselfe firmely vpon my Sonnes Death & Passion . J haue receaued him into my Patronage , and will become a suppliant to my Sonne , euen vntill the last minute of his dissolution ; that his Soule , after it is once disuested of its flesh , may presently enioy the most comfortable & ineffable Vision of the Blessed Trinity , for all Eternity . To which words , I poore Wretch , burdened with an old , weake & languishing Body ( but more burdened with the heauy weight of my innumerable offences ) do most humbly , penitently , & with all due prostration of Soule and Body , beseech thee ( Mother of God ) euen by the most bitter Passion , and Effusion of the precious Bloud of thy Deare Sonne Iesus Christ , to say . Amen .

Laus Deo , & B. Virgini Mariae . FINIS .