VVHo knocks at my chamberdore? Come in.

It is Mariamastix. I am come to you, according to my pro­mise in my letter, with intētion to make good, what I haue deli­uered lately in my Sermon, and [Page 18]to pull you (if so the Lord assist my attempts) out of the myre of your present Superstition.

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 [Page 19]the like curtesy vpon your selfe; for I shall be ready to re­clay me you from your Errours (to style them mildely) cōmit­ted in your Sermon, and to af­foard you (if so I may speake without offence) my best In­structions.

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.

Good S^r. 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 [Page 21]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 Ʋerbum 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 [Page 22]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.

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.

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, [Page 23]to vse a [...] in your disputes; that is, through a false mistaking of the state of the Questiō, 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 Animad­uersiōs 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. Ʋirgin 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 [Page 24]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. Ʋirgin 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 [Page 25]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 Ʋirgin 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.

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 [Page 26]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.)

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 shalbe, that this my Tenet touching her Immacu­late Conception, is not rash; but a [Page 27]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 [Page 28]better to guyde [...]s in out en­suing disputation.

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.

S^r, You speake with great ventitation of performing no small matters; Notwithstan­ding if I proue a true Sybill to my selfe, diuining of the euent, [Page 29]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. Ʋirgin 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 [Page 30] 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; [Page 31]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 [Page 32]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 [Page 33]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?

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 [Page 34]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.

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. Ʋirgin? Yf your Puritanes name but Caluin and Beza (two Sodomi­ticall Persons, euen by the testi­monies of their owne^(q) Bre­thren) then they commonly style them, Mons^r. Caluin, and Monsr. Beza. In like sort your [Page 35]Party speaking of Luther (who breathed nothing but^(r) Pride,^(s) Malice, &^(t) Lust) aduan­ceth him with these titles: The ^(u) 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 [Page 36]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 wilbe 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 [Page 37]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.

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 [Page 38]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) [Page 39]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.

I doubt not (Mariamastix) but that the ranks or links of this your chayne wilbe 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. Ʋirgin 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 [Page 40]of the Ʋirgin 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.

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 [Page 43]thereby to weaken and lessen the besieged towne of its former strength.

Howsoeuer (Mariamastix) you seeme to disesteeme the an­ciēt Fathers; yet others of your Brethren, much exceeding you in learning, if so you cā 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. [Page 44]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.

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 lōg 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.

To this I answere, that where­as S. Bernard seemeth to imply by consequence, that the Virgin [Page 45]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.

Well, to passe from Bernard, in whom I will not much insist, as being but of late age, What say [Page 46]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.

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.

What say you to Austin, thus expresly teaching (l [...] de fide ad Petrum Firmissimè tene &c. Belieue certainty, and doubt no [...], [Page 47]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.

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 [Page 48]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.

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: [Page 49] 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?

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 [Page 50]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 preuēted 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 [Page 51]your three scripturall Authori­ties. But proceed further.

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?

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 [Page 52]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.

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 [Page 53]hid to them that are lost.

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.

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.

Well then, I will tread your [Page 54]owne path of Methode; so be­ginning with arguments drawne from Reason. And after I will ascend to higher kinds of proofes. My first Reason shalbe 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 frō 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, [Page 55]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.

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 [Page 56]conceaued in wickednes, and should by Nature become the Sonnes of Wrath.

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, [Page 57]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 de­mōstrable 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 [Page 59]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 [Page 60]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.

These your Reasons (Ma­riadulus) [Page 61]howsoeuer you set the best glasse vpon them that you can, are no more preuay ling (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.

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. Ʋir­gin 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 [Page 63]him forth, whom to haue no sinne, is euident.

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.

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. Ʋirgin, when he speaketh of sinne, he intimateth in [Page 64]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 māner, or euery way, how could these his Words be true, if the B. Ʋirgin [...]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 [Page 65]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 Ʋirgin, 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 shalbe S. Ambrose, who explicating the last Verse of the Psalm. 118. thus writeth: Suscipe me non ex Sara, sed ex Ma­ria, vt incorrupta sit Ʋirgo; sed Vir­go per Gratiā ab omni integra labe p [...]ccati R [...]ceaue me not from Sara, but from Mary, she being an inte­merate Ʋirgin; yet a Ʋirgin by Grace, free from all spot of sinne. [Page 66]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. Ʋirginal. & peccat. Orig. c. 18.)

Finally S. Damascene, who thus expresly writeth (Orat. prima de Natali B Ʋirginis. 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 [Page 67]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.

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.

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 [Page 68]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, [Page 69]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.

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 [Page 70]wish you Mariadulus to hasten to your Scripturall Proofes, if any such you can pretend, in defence of this your doctrine.

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 [Page 71]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 [Page 72]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 Ʋirgin.

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 [Page 73]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. Ʋirgin; 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 [Page 74] 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.

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. Ʋirg. when it allowed the [Page 75]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, ant etiam contra Ʋerbum Dei: So ready your Papistes are to stampe, and create new & strang Paradoxes, though neuer so in­compatible with the holy Scri­pture.

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 [Page 76]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 [Page 77]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 Ʋirtus, quis in hoste requirat? (Ʋirg.) For when he impudently affirmeth, that the doctrine of the Con­ception of the B. Ʋirgin, 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 [Page 78]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. Ʋirgin (as aboue is shewed) be­cause they were fully persuaded, that neither of the different O­pinions therein was expresly & manifestly repugnant to the [Page 79]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.

What either of vs haue de­liuered concerning the contrary Tenets, and Opinions in this point, I refer to the iudgment [Page 80]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, Ʋeritas 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, [Page 81]committed to Her; de­priuing the true God of his owne incommunicable Title, and sacrilegiously transferring it to a meere Creature.

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 [Page 82]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 trāscending 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, [Page 83]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.

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 [Page 84]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 cānot) the Word Goddesse to be ascribed by any Catholike, to the Blessed Ʋirgin 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 [Page 85]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. Ʋirgin, or other Saints.

Tush. Howsoeuer you shift these matters of, yet it cannot be denyed, but you cōmit 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.

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, [Page 87]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. Ʋirg. 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 [Page 88]the Heaneniyre ward.

But to rise to higher tymes. Fulgentius (Serm. de laudib. B. Mariae.) Ideo omnes cursus &c. Therefore the Ʋirgin 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:) Ʋirginem Mariam ro­gauit, vt Virgini perichtanti opem ferret; She besecched the Ʋirgin Mary, that she would help and de­fend a Ʋirgin, in danger. And [Page 89]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 Ʋirgin, 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 [Page 90]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. Ʋirgin, in implo­ring her help by her mediation to her deare Sonne, our Redee­mer.

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 [Page 91]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 Ʋirg.) 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.

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 [Page 93]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 [...] [Page 94]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 [Page 95]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 [Page 96]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 [Page 97]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.

This your tedious discourse hath small soueraingty ouer my iudgment, neither do the exam­ples drawne from Paul aduan­tage your Cause. For I perēpto­rily maintayne, that it is vnlaw­full and most repugnant to the sacred Scriptures, to pray either [Page 98]to Mary, or to any other Saint; it being the doctrine only of Man, not of God.

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 thē 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 [Page 99]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 vpō 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 [Page 100]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 [Page 101]are precluded on all sydes from giuing any satisfying Answere to this demonstration.

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 [Page 102]had true repentance of her so great a sinne.

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. Ʋirgin (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 [Page 103]no better then a Beast;) let vs take in to our consideration the ten Cōmandements, & 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 Protestāts 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 [Page 104]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.

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 [Page 105]of your Prayers directed to her. I will insist first in that Antiphone, beginning: Salue ^(a) 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.

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: [Page 106] 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. [Page 107]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 Ʋirgin) from our Ene­my, [Page 108]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 Ʋirgin: 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 [Page 109]not belieue Moyses.

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

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 [Page 110]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. Ʋirgin 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. Ʋirgin, in regard of her in­numerable benefits, wherewith she doth comfort the afflicted; since there are few Parts of [Page 111]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.

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.)

I reply thereto, and say, that the Blessed Ʋirgin may be so cal­led for seuerall reasons. First, [Page 112]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 Ʋirgin 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.

Well to come to the last point of the foresaid Antiphone, or [Page 113]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.

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 [Page 114]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.

I grant (Mariadulus) you haue playstered the Antiphone, [Page 115]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.

You are (Mariamastix) far [Page 116]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 [Page 117]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 [Page 118]procacity and petulant insolen­cy, then to be disputed with.

Such your Authorities are but the Words of men; And we read (Psalm. 115.) that all men are lyars. And therfore I cānot 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.

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 [Page 119]can but commulerate your most dangerous state of soule which treads such different tracts, not only to your owne learnedM. 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 [Page 120]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 [Page 121]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:)

3. Sanctia Ʋirgo Ʋirgi [...] 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 Ʋirginity 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 Ʋirgin 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 [Page 123](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 [Page 124]a Mother and a Ʋirgin; neither did her Ʋirginity 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 Ʋirgin also bring forth God, yet remayned vntouched. S. Leo (Serm. de Natiuit. Domi­ni.) She conceaued, a Virgin; she brought forth her child, a Ʋirgin.

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 [Page 125]B. Ʋirgine. 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 [Page 126](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. Ʋirg.) O blessed Ʋirgin, 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 ift aquae progredi [...]um, pulera [...]t Luna, elect a vt. Sol.

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.

Syr, you haue no reason to [Page 127]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, [Page 128]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. Ʋirgo 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 [Page 129]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. Ʋirgo 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. Ʋirgo 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 [Page 130]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 Ʋirgin.) 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 [Page 131]Ena brought death; the cousent of Mary brought tyse.

18. Rosa Mystica. S. Iohn Da­mascene (Orat. 1. de Natinit. B. Ʋirg.) 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 Ʋirginity, Redd by Charity; White through her follow­ing of Ʋertus, Redd through her trumpling on Ʋices; 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 [Page 132]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. Ʋirgin.

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. Ʋirginis.) 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 [Page 133]the Heyre of the Testament. That held within it the Law, This the Ghospell. That the Ʋoyce of God, this the Word &c. Andreas Cre­tensis (Orat. in Annunciat. B. Ʋirg.) 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. Ʋirg.) Mary is made the Window of Heauen, be­cause through her, God sent true light to (all) Ages. S. Dawascene: (Orat. 1. de Nat. B. Ʋirg.) This Woman (the Mother of God) is the Gate of life, the fountaine of light.

23. Salus Insirmorum. Chryso­stome (Orat. in Annenciat. B. Ʋirg.) By this (Virgin) O belo­ued, the Physitians come to those, who are sicke. S. Austin (Serm. de [Page 134]sanctis serm. 18. She (Eua) [...]aue the blow; this (Mary) did heart it.

24. Regina Angelorum. S. Atha­nasius (in Euang. de B. Ʋirg.) 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. Ʋirg.) 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. Ʋirg.) All Hayle, O the Honour of [...]ll Prophets and Patriarchs.

26. Regi [...] Prophetarum. S. His­ro [...] (Orat. de S. Maria Ʋirg.) To thee O Ʋirgin) 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 Ʋirgin, Mother of God, who as far exc [...]edeth all Martyrs in brig [...]tues, as doth the sunne the other stars?

29. Regina Ʋirginum. S. Ephrem (Orat. de land. B. Virg.) Thou art [Page 136]the Ornament, Crowne, and Ioy of Ʋirgins. 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 [Page 137]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.

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.

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 [Page 139]peculiarly to the fore­said Titles in the Litanies, with which the former ancient Do­ctours and Fathers haue most deseruedly honored the Blessed Virgin.

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 [Page 140]tyme, with these your froathy Authorities: And in the close of all, the Euent (no doubt) wilbe, that, Laboriose nihil agis, you fruitlesly (but with great toyle and labour) do diuerberate the ayre.

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. ber (meaning the B. Virgin) in which the Word espoused Humane flesh.

Epiphanius (Serm de land. [Page 141]B. Ʋirg.) 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. [Page 142] 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 Ʋirgin, [Page 143]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 [Page 145]erre, in seeking to disrobe her of all her due Titles, Worth, and Dignity.

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 [Page 146]to be practised by those only, who haue mancipated their soules to supine Ignorance, and Superstition.

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 Ʋirgin. 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 Euāgelist (Luc. 1.) The last Part, that is, Sancta Maria, ora pro nobis &c. is the Additiō of the Church to the two former passages. Now what [Page 147]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 [Page 148]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. Ʋirgin. 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; [Page 149]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 Ʋirgin, 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, [Page 150]till she was threescore and three yeares of age. Now this deuo­tion being peculiarly directed to the B. Ʋirgin, 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 acknow­ledgmēts 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 [Page 151]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 [Page 152]of the daily practise of S. Paul the Monke herein: and therfore (Mariamastix) if you carpe at Catholikes, for their praying vpon Beads, you insolētly 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. Ʋirgin 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 [Page 153]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.

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. [Page 154]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 [Page 155]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 [Page 156]carieth with it disgrace and contempt: so far was Mary from being much honored by this Word, vsed by the Angell.

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 intēd 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: [Page 157]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. Ʋirgin; 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 [Page 158](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 [Page 159]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 [Page 160]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 Gētils 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.

Howsoeuer you seeme not to prayse these my arguments, yet I cannot let go the hold of them, for to me they seeme for­cing. [Page 161]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, [Page 162]you Papists do read, Gratia plena. But to proceed to the next Point of my former supposall.

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 [Page 163]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 [...]nciēt Catholike Traslation of the Greeke Word, [...]. [Page 164]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.

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 [Page 165]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 [Page 166]but the Effect of the Holy Ghost; But the Effect is euer inferiour and lesse worthy, then the Cause.

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, [Page 167]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 thē 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 [Page 168]Mans Nature is made capable of them.

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.

It is most wonderfull, to ob­serue the procacity, and inso­lency, which the Sectaries of [Page 169]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 Well­spring 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 [Page 170]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. Ʋirgine.) and Ambertus (lib. 6. in Cant. Cantiedrum.) But passe on forward (Mariamastix) in this your vndertaken Glosse.

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 [Page 172] 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?

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 [Page 173]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. Ʋirgin 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 [Page 174]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 Ʋirgin 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, [Page 175]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 [Page 176] 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.

I will beate downe the force of all this your former explana­tion of the Angells Salutation, [Page 177]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 [Page 178](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.

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 [Page 179]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 [Page 180]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 [Page 181]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 [Page 183]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.

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 [Page 184]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.

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 [Page 185]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 [Page 186]ballancing of S. John Baptist (my holy Patrone, and I his poore suppliant) with the Ʋirgin 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.

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 [Page 187]honour with Christ; since in ce­lebrating her Memory you do equall her with Christ? O im­pious deuotion!

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 [Page 188]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.

You seeke (Mariadulus) to beare me downe with the streame of many impertinent [Page 189]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.

I will satisfy your motion. But before, I must tell you, that [Page 190]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 [Page 191]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 Ʋirgin, is the Mother of God and of her Creatour: Gen [...]isti, qui [...]s feci [...] (sayth the Church of her) & [...] aeternum permanes Ʋirgo. (in offi­cio B. Virg.) And hereupon it came to passe, that the Ephesin Councell (being one of the first [Page 192]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 Ʋirgin 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 inter­linking 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. [Page 193]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, Ʋirgo, 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 [Page 194] 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, [Page 195]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. Ʋirgin 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 [Page 196] Great, for the Person, from whence it came, being God; Great for the Person, to whome it came, the most blessed, and Holy Ʋirgin; 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 [Page 197]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 hūdred 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 [Page 198]in the wombe of the B. Ʋir­gin, 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. Ʋirgin, it therefore may be said in a so ber Construction (for racke not my words vnto a bad and neuer-intended sense) that the said glorious Ʋirgin 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; [Page 199]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.)

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; [Page 200]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.

O, Enuye not the glory of the B. Ʋirgin! 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 cōceaue 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 [Page 202]not bynd the B. Ʋirgin (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 becircūcised by the Iewes: So the holy Ʋirgin 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 [Page 203]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 [Page 204]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 Ʋirgo 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. Ʋirgin. The second [Page 205](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 [Page 206]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 foūd 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, [Page 207]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 [Page 208]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 Ʋirginis 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: [Page 209](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 [Page 210]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. Ʋirgin 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. Ʋirgin (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.

Well, to let all this passe, tou­ching the former feasts, as i­nough (if not too much) dis­coursed of; I would haue you [Page 212] (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 [Page 213]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. Ʋirgin. 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 [Page 214]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!

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) [Page 215]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 wāt 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 [Page 216]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 [Page 217]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 [Page 218]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 [Page 219]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 Ʋigila [...]tium. c. 3.) as also from the Confession of the Cen­turists (Cent. 4. col. 497.) Thu [...] much (Mariamastix) in full so­lution [Page 220]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 [Page 221]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 Ʋirgin) 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 [Page 222] Ʋigila [...]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. Ʋirgin 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 [Page 223]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 Ʋirgin, 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.

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.

Animalis homo non percipit ea, quae sunt spiritus Dei. (1. Cor. 2.) Because such Miracles do trans­cēd the ordinary Course of Na­ture, you therefore reiect them; in which your proceeding you [Page 225]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. Ʋirgin, 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 shalbe loath to deny. I will begin with the Mira­cles, [Page 226]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 [...]. [Page 227]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 Ʋirgin, 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. Ʋirgin; not doubting, but that our La­dyes Prayers would be profita­ble to her; But behould, before her Sonne could fulfill her com­mand, [Page 228]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 Son­in 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 [Page 229]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 [Page 230]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. Ʋirgin of Loreto: And [Page 231]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. Ʋirgin, 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 [Page 232]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 [Page 233]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 [Page 234]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 [Page 235]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 [Page 236]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. Ʋirgin; 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 [Page 237]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 [Page 238]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 anciēt 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 [Page 240]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 [Page 241]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 [Page 242]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, [Page 243]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. Ʋirgin 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 [Page 244]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 expediēt, 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 [Page 246]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 [Page 247]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 [Page 248] 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 stupēdious 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. [Page 249] 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-Ʋarone, Viterbo, Ʋdine.

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. [Page 250]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 Ʋalcassano. 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. [Page 251]D. of Maestriche. D. of Ter­ra-nona. D. of Sanoy. D. of Sermo­neta. D of Ʋrbin, 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 Ʋenusino. The Ʋice-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. [Page 252]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 Ʋice-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, [Page 253]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. Ʋir­gin 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 Iudgmēt, 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, [Page 254]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?

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 [Page 255]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.

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 [Page 256]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. Ʋirgin 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 [Page 257]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 [Page 258]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 [Page 259]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 [Page 260]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.

What? Haue we here a Lady of Loreto, as also a Lady of Sichem, and both Mothers to Christ? I [Page 261]had neuer thought til now, that Christ had two Mothers; into such grosse Absurdities, you Papists (through a blind deuo­tion) do precipitate your selues.

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. Ʋirgin is sometymes called the Lady of Loreto, sometimes the Lady of Sichem, as also she is so called of diuers other particular Places in Christēdome, 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 [Page 262]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.

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 [Page 263]meane plainely, they are the Members of Antichrist.

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, [Page 265]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, [Page 266]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 [Page 267]the foote of the stayres, which ascēd 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 [Page 268]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 Ʋirgin 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 [Page 269]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 [Page 270]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 [Page 271]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 [Page 272]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 [Page 273]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 Ʋande­berg, 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 [Page 274]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 [Page 275]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 [Page 276]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 Ʋander 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 [Page 277]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 [Page 278]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, [Page 279]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 [Page 280] 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.

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 [Page 281]related, and so much in­sisted vpon.

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 Englād 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 [Page 282]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 [Page 283]the same Reason, reiecteth all Miracles. But remēber 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, Cōmon-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, [Page 284]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. Ʋirgin, 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 [Page 285]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 [Page 286]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 [Page 287]to their (I could with, I might also say to yours) good, & be­nefit.

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 myIt is certaine, that some Ministers in En­gland haue in their discourses equalled in worth, their ovvne vviues, vvith 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.

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. [Page 289]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 shalbe 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 [Page 290]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. Ʋirgin, 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. Ʋirgin 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 [Page 291]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, [Page 292]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.)

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, [Page 293]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 Ʋowes are to be made on­ly to God: Vota vouebunt Domi­no, & soluent. (Isa. 19.)

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 [Page 294]and Ʋowes are made to her, is of force to iustify the lawfullnes of th [...]m; Since certaine it is, that God would not grāt mēs desires sought by vnlawfull Meanes.

Secondly, I answere with S. Thomas (2.2. quaest. 88. Art. 5.) to that place of Scripture, tou­ching Ʋowes; that you are to vnderstand, that Ʋowes made to the B. Ʋirgin, 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 Ʋow, but only the matter of a Ʋow; 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. Ʋirgin this Peri­grination, but this my Promise is not any Ʋow. And withall I [Page 295]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 Ʋow. Thus (Maria­mastix) you see, that in such Ʋowes, 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. Ʋirgin, or make a Ʋow; 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 [Page 296](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 Ʋowes: 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 Ʋotorum rei per­sol [...]unt, those things do be are wit­nesse, which those, who haue made the Ʋowes, 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.)

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 Ʋowes 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.

I neither approue your inten­tionall and Metaphysicall-distin­ction, touching the diuersity of Promises in Ʋowes; neither do I allow of the Authorities of those Fathers produced by you for the Antiquity of Pilgrimages and Ʋowes; for I hould them all [Page 299]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 Ʋirgin. 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 Ʋirginall 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 [Page 300]double Argumēt, 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, Fi­liū 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.

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 [Page 301]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 Ʋirginity, 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 [Page 302]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, & Ʋsque, 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.) [Page 303] 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 [Page 304]these locutions & sentences of Scripture, that which is doubtfull is expressed, but that which is cer­taine is not expressed, or spoken of.

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.

Touching this your latter [Page 305]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 [Page 306]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 Ʋni­geniti, only begotten, are called, Primogeniti, the first begotten; And the reason of this appellation is, because he who is Ʋnigenit [...]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 [Page 307]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 Argumēt drawne from that passage, Non cognoui [...] virum, donec peperit filium suum Ʋnigenitum. (Luc. 1.) I do maintayne, that the Bl. Ʋir­gin (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 [Page 308]signify the act it selfe (as then) of knowing Man: since it is not to be doubted, but that the Blessed Ʋirgin, 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 Ʋirgin, signify only a cu­stome [Page 309]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 [Page 310]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 Ʋow 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. [Page 311]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 Ʋow 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 Ʋow, to the contrary.

Howsoeuer it may be thought, that Mary vowed Virginity; yet I [Page 312]cannot be persuaded, that her Ʋow 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 Ʋirgin 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.

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, [Page 313]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. Ʋirgin 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 [Page 314]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 cōsummation 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) [Page 315]to some other discourse.

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.

It seemes (Mariamastix) you will leaue no corner vnsearched against our B. Lady. Where you style me, Her Aduocate, I will [Page 316]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 [Page 317]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. Ʋirgin; 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 [Page 318]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. Ʋirgin;) 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.

Well, Mariadulus, I see no Truth is so illustrious & cleare, [Page 320]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 [Page 321]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 [Page 322]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.

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 commād 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 [Page 323]depart, that throughout the whole Progresse of this our dis­course, you haue beene very la­uishing in the disgraces of the B. Ʋirgin (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 Ʋerbum, & Verbū 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 anciēt Heretiks, or any others. This goodly Argument of yours was first obiected by Doct. Su [...]cliffe, [Page 324]whose words are these; (in his challenge p. 131.) The Collyridian [...] are condemned, for worshipping the Ʋirgin 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 [Page 325]&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 [Page 326] 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 vpō the [...]ome [Page 327]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 vpō 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.

I grant, I was partly mistaken in this of the Collyridians, [...] re­lying [Page 328]therein vpon the affiāce 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, [Page 329]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.

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 hāds 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 [Page 330]Saluation; and with this I bid you, & your Worthy Compa­ny Adieu.

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.

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, [Page 331]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; [Page 332]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 [Page 333](Naturâ mirante) tu [...]m sanctum Genitorem: (in offic. B. Ʋirg.) 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: Ʋouchsafe (most gratious Lady) to lend thy eares to me, thy poore seruant: Be thou vnto [...] the Morning star, [Page 334]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; [Page 335]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 suppliāt 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.