Sect. I. That there is a secure Means of arriving to the Knowledg of Christian Religion.

I. IGnorance and Errour are the pro­per Birth and Growth of Mans Rebellion and Sin; Had Man been obedient to his Good God, he had not been divested of Original Innocence and Grace; the Lights of an abstractive Knowledge of God, and Divine Mysteries, had suffer'd no Eclipse, and Man had still walk'd comfortably with God, in the Splendours of the Earthly Paradice; And there­fore those Dreadful Effects and Punishments [Page 2] of Mans Iniquity, cannot indemnify Him in his breach of Moral and Christian Duties, justify Heresie or Schism, or become a rational Plea for Immunity and Impunity, at the Bar of Gods Justice; since, as to the Essential Points, and Fundamental Obligations of Christian Reli­gion, both those Darknesses may be evacuated, entirely for Mans acquiring his Supernatural End, by the Means of the Lights of Divine Revelation, sufficiently appliable to each ones Capacity, Endeavours and Duty; partly through internal super-infus'd Gifts of Faith and Grace, to that end ever ready; partly through that prudently justifiable and con­vincing Authority, and laborious Industry of lawful and careful Guides and Teachers, pur­posely appointed, impower'd and continu'd through all Ages, over Believers, within the Churches Hierarchy, by a most Fatherly Pro­vidence of our gracious God; and plentifully endow'd with the Wisdom and Spirit of Jesus, the Author, Conservator and Finisher of Christian Religion; out of which, there is no Holiness, or Salvation. [ Hebr. 11.6. Trid. Sess. 6. c. 6. & 8. Aug. Serm. 38. de Temp.]

II. For the Living God, being essentially Light and Truth; designing Christs Mission, for our improvement in Knowledge, Love and Obedience, till the finishing of all Time; and by manifest Edicts proclaiming his sincere Will, That none shall see, or possess Him, in the fulness of his Glory, who is not prepar'd [Page 3] thereunto by previous Lights of Supernatural Faith, and warmth of Divine Love; He will not be wanting to Men of good Will, in mat­ters he so pressingly requires of them; espe­cially as to those more important, and most useful Truths and Duties, on which he hath built chiefly the Sacred Fabrick of Christian Religion; and by It, our Hopes of Eternal Happiness; and therefore hath God graciously covenanted with Believers, a Supply of all Necessary Aids, for their efficacious advance­ment, amidst all Letts of Holiness, upon his own Fidelity. [Rom. 3.4. & 1 Cor. 10.13. & 1 Thes. 5.24. & Hebr. 10.23. Trid. Sess. 6. c. 11. Araus. c. ult. Aug. tr. 53. in Joan.] Thus saith St. Augustin. [4. Conf. c. 16.] Christians securely ripen their first Feathers in the Nest of the Church, and nourish the Wings of their Charity by a Sound Faith.

III. But if these formidable Punishments of Mans Pride, be moreover encouraged by Party and Passion, in opposition to the Rules of those Lights and Covenants, offer'd to Christians, for their Security, in Matters re­lating to our present Peace, and eternal Salva­tion, can any Errour be less corrigible, any Precipice more unavoidable, any Wretched­ness so deplorable? It is a Slavery great enough, that the Immortal Soul, so near related to the Seraphims, should borrow her Lights, at least the first Sparks of All, from dull Sense and earthly Images, that's one dreadful Effect of [Page 4] Sin: Penal Darknesses, sayes St. Augustin, [1. Conf. c. 18.] are sprinkled over our Re­bellious Concupiscences: But then, notwithstand­ing this so abject dependence of Man's Soul, deriv'd from so shameful a Cause, whatever Sacred Lights are set up, whereby to guide our Apprehensions in the search of Divine Mysteries, and to rectifie our Judgement and Will in the acceptance and use of them, to their due ends, still to be puzzling in the Mists and Shadows of sensible Images; and while Divine Revelation, for our improve­ment in all Christian Truths and Duties, dis­covers unto us the Mysteries of his Love; and this, by so convincing a Proponent, that although sifted by the severest Enquiry, doth rationally create an Evidence of the Credibility of those Mysteries, prudently undeniable, and absolutely above whatever may venture to stand in opposition to it; and is moreover, approv'd and recommended unto us, at our utter peril, by our Blessed Lord, for the entire convicting our Humane Reasonings and Falla­cies, and for the obliging our Wills, to a free and firm assent; as a Means, above all Reasonable Exception; everlastingly to fetter the Illustrious, and super-illuminated Soul, with Arguments drawn from blind and creep­ing Sensuality; and this, in Matters however transcendent and Divine, is justly proclaim'd by St. Augustin, [Epist. 118. c. 5.] a most In­solent and unsufferable Madness.

[Page 5]IV. Yet further, amidst the whole Symbol of the Mysteries of Grace, thus revealed; and this Revelation, so manifestly propounded and attested; through a wretched Self-choice, the true Parent of Schism, and of all thence growing Heresies, which Party and Passion, against the antient and authentick Rule of Credibility, Mishaps into reveal'd Truths: To admit One or some few Points of Faith, for the securing some apparent Right, to the Title of a Christian; but to reject all others, purely through the Suggestion of a private Opinion, or through an over-ruling Power of a prevailing Society, broken off from, and in opposition unto, the Antient, Holy, and Ʋndivided Body of Christians; even such, at the first appearing of Luther, Calvin, Zuin­glius, and other Ʋn-authoriz'd Preachers of new Lights; whereas, all Articles of Christi­an Faith are alike reveal'd, and the Revelation of all is equally evidenc'd, for the securing Catholick Unity; and the obliging all to a peaceable Submission and Communion therein: This, without question, demonstrates evident­ly a willful Separation, Perverseness and Ob­stinacy, in this most important Affair of Man's Salvation; and that sinful man, not one way only, offers Sacrifice to the Apostate Angels, [Aug. 1. Conf. c. 17.]

V. For all Christian Verities, however different, as to their Matter and Objects, yet as they are Articles of Super-natural Faith, [Page 6] reveal'd to Man by Truth it self, and shining to Him in a Divine Light; and as witnessed to be so revealed, by the Authority of a pru­dently convincing Proponent, above all Ex­ception, or apparent Competition; are of One and the same Kind and Nature; and conse­quently are also inseparable, if not as to actual Assent, when so propounded; yet at least as to the actual Obligation of Assent, so as not to contradict, or dissent from Them: And thus, whether this their Ʋnity and Inseparableness arise, from the only Motive of all Assent in Matters of Divine Faith, which is Gods Vera­city Revealing All; or from the Visible and Living Proponent of this Revelation, or Divine Credibility, which is the Authority of the Catho­lick Church; and which, as to all Matters within the Precincts of Divine Faith, is the most Rational; and therefore, to every Pru­dent and Sober Enquirer of revealed Truths, is the most convincing of all Humane Autho­rities; The Pillar of Truth, [1 Tim. 3.16.] the true Interpreter of Gods Word, [Trid. Sess. 4. de Edit. Libr. Sacr.] and Rule of Faith, [Aug. Epist. 118. c. 5. l. contr. Epist. Fund. c. 5. l. 1. contr. Crescon. c. 33.] against which no In­fidelity or Malice shall prevail, [Matt. 16.18. Aug. l. 1. Symb. c. 6. & Epist. 48.] especially if that Authority of Learn'd, Holy and Indu­strious Pastors and Doctors, be further con­sider'd, as authoriz'd by the express Institution and Testimony of Christ; and as such, re­commended [Page 7] to our pious Obedience and Cre­dulity, by the thence ensuing Practice of all Believers, ever own'd by an un-interrupted Series of Doctors, and an unalter'd Chain of Doctrines, to be within the Pale of the True Church. And surely, the ordinary course of the Sun and Stars is more marvellous and use­ful, than the irregular and fatal Rays of giddy and dwindling Comets.

Sect. II. That this secure Means of arriving to Truth, is Easie and Effectual.

VI. THis Authority of the Catholick Church, whose Hierarchy supposes Superiours and Subjects, and whose Mysteries do imply Doctors and Disciples; is Eminential or Re­presentative; The Eminential Authority resides in One chief Bishop, Superiour and Doctor, though invested successively in each one of the whole Series of chief Bishops, from St. Peter till now, by a Legal Mission, governing and teaching Christs Flock; as His Vicegerents, in His Name, and with His Spirit; and thus for­ward to the Worlds end. The Representative Authority is diffus'd through many subordinate Pastors, who as Superiors and Teachers of their special Flocks, conserve the Traditions [Page 8] of the Ancients, and instruct their Disciples in the Doctrine and Duties they receiv'd from above; but is especially visible in the solemn Assemblies of these Church-Governours, when legally conven'd, they meet under, and with their chief Bishop, through the several Ages of the Church; for the securing and publish­ing those Traditions, against the Novelties of private and unsent Teachers: And thus, as it is no hard Matter, for Subjects to de­termine the Imperial Right of, and their own Duty to, a Prince, who claims by Legal Suc­cession and Descent, in the Legitimate Line of his Royal Ancestors: So neither can there be any rational Doubt, in whom this, either Eminential or Representative Church-Autho­rity, establish'd by Christ, for the conserving of Peace, Truth and Obedience, amongst Believers, doth even this day reside, with all its due Prerogatives. [ Joan. 21.17. Chalced. act. 16. in Epist. ad Leon. P. Synod. 6. act. 18. & 7. act. 2. & Florent. Decret. Ʋnion. Iren. l. 3. c. 3. Athan. Ep. ad Faelic. P. Theodoret. Ep. ad Renat. Hier. Ep. ad Dam. Aug. Ep. 162.]

VII. Now, either of these Church-Autho­rities, considering Mans present dependence on superiour Lights and Guides, as to Divine Mysteries, is the most unquestionable, and most safe Evidencer of what Truths are indeed re­veal'd by Christ, and of their true Sense and Use, any sincere Enquirer can reasonably appeal unto, for satisfaction and security in [Page 9] Matters and Controversies of a Supernatural Religion: And hence the Fathers send us sometimes, to the Eminential Line of Church-Authority, for the justifying Catholick Faith, against the Invasions of Schism and Heresie; [Iraen. cit. Tertul. l. praescript. c. 32. Hier. dial. contr. Lucifer. Aug. Ep. 165. & psalm. contr. part. Donat. & contr. Ep. fund. c. 4. Epiph. haer. 27. Optat. l. 2. contr. Parmen.] thereby proving the Catholick Church to be the only Apostoli­cal, as well from the Vocation and Succession of chief Bishops, as for the perpetuity of its Doctrines. At other times they refer us to the Body of Church-Representatives, for the final Decision of all Controversies in Matters of Faith and Duty. [ Gelas. Ep. ad Episc. Dardan. Cyril. l. 1. Trin. & Ep. 1. Leo. Ep. 53, 54, 55. & 61. Greg. l. 1. Ep. 24. Ambr. Ep. 13. Naz. l. de fid. & Orat. de Athan. & Ep. ad Cledon. Aug. l. 1. contr. Crescon. c. 33.]

VIII. These Methods therefore, of seeking the whole Symbol of Christian Religion are easie and secure; for the Church-Authority now being, is the same with that through all Ages; visible to All, by the perpetuity of chief Bishops, by the Synods of subordinate Pastors, and by the Communion of Christians with both; and is efficacious enough, in guiding and obliging, even prescinding from that Infallibility, either of those Church-Authorities have, from Gods special Assistance asserted by Scripture; be­cause it resides in the most Illustrious Collection [Page 10] of learned and zealous Pastors and Doctors, the whole World can offer, as a Guide to Mankind, in Matters most Important; that being also their only business, and they therein very intent and unanimous, as to all Doctrines and Practices necessary; But much rather, if regarded, under the Commission of that their Authority; it being their special Institution and Office, so to guide; to that intent autho­riz'd by Christ, successively for all Ages; that Establishment being legally proclaim'd by the Apostles; and the use of this Commissive Power executed by Apostolical Governours, and ac­knowledg'd by an universal and un-interrupted Practice of the Undoubted Christian Churches. In the chief Apostolical Church, the Ecclesiastical Supremacy hath ever flourished; saith St. Au­gustin, [Ep. 162.] and therefore, To this Church, all others owe their being Orthodox; says Iren. cit. & S. Hier. adds, [Dial. cit. fin.] That its perpetuity is an easie and plain Demon­stration of the Duty we owe to its Doctrines and Precepts?

Sect. III. That this Authority assented unto, all Con­troversies of Religion; even this, of the Veneration due to the Holy Mother of JESUS, is at the end.

IX. THis Church-Authority, so ancient, so universal, so uniform and easie, be­ing once admitted by all Parties, as admitting no Opposition, no Competition, no Appeal in Decisions of Faith, the Remedy of all Igno­rance and Error, in Matters relating to Man's Sanctification, is plain and effectual; all Se­paration in Judgement and Manners, as to the perilous Doubts, what Truths are reveal'd, and what Precepts impos'd, would become void; and the whole Body of Christians would be­come Catholick, as well in Ʋnity of Belief and Practice, as in the Confession of One God, one Christ, one Baptism: (Mysteries as hard, and as incomprehensible, as any assented unto, by Catholicks,) by reason of that Authority.

X. Neither would it be here needful to set forth an Apology, for my Innocent Contempla­tions, on the Life and Glory of Holy Mary, the Mother of JESUS; they being in every Point consonant to the Judgment and Practice of Church-Authority, nothing being therein asserted or used, which may give any reason­able [Page 12] Jealousie of an attributed Deity; or may transcend the just Prerogatives of a Pure Crea­ture; since all those Praises, Titles of Honour, Acts of Veneration, and humble Addresses there­in used, imply that express Limitation of Her being a Pure Creature; than which, nothing can more derogate from the Perfections or Rights of a Divinity; although still we must own, to the Holy Mother of Jesus, all those Excellencies and Duties, unto WHOM the most Illustrious Gifts of Nature and Grace, consistent in a PURE CREATURE, seem enough only, to qualifie Her, for the super-eminent and ineffable Excellency of a Divine Maternity; [Matt. 1.16. & Conc. Ephes. 1. cap. 13. Greg. l. 1. Reg. c. 1.] an Excellency, which is the most magnificent of all, commu­nicable to a Pure Creature; which no Christian can deny, to Holy Mary; and which, as con­fer'd on a Pure Creature, is the Measure of what-ever is said in those Contemplations; ac­cording to the Pious Maxim of subtil Scotus, [3. d. 3. q. 1. n. 10.] That whatsoever is most Excellent, is due to Holy Mary, unless contrary to the Oracles of Divine Revelation, or the Churches Authority; And thus, the whole Body of Christianity, saith St. Ansel. [libr. de Excel. Virg. c. 4.] doth acknowledge Her to be privi­ledg'd above all the Chores of Angels; And seated only beneath the un-accessible Throne of the most adorable Trinity; saith St. Greg. [cit.]

Sect. IV. Two sorts of Persons oppose these Marian Contemplations, and upon what Grounds?

XI. THE modern Opposers of these Contem­plations, are of two kinds; a friendly Trimmer, [Speculum B. V. London Printed for R. T. An. 1686.] and an open Vigilantian, [Answ. to a Catholick Mis-represented.] To the first be­long all they, who, (whatever Judgement they have, of the Substance of the Doctrine and De­votions of the Contemplations, wherein they are very yielding,) blame the Excess of some Expressions; either, as unduly worded, or not cautiously trimmed to the present Humour and Palate of such Mis-believers, who will not away with sound and wholesome Meats, if not toothsome also; or if themselves ill digest some Catholick Doctrines and Duties; as if therefore such Meats were not to be offer'd to the Sound and Healthful. And there be of these too, who so trim, in this great Point of Christian Piety, towards the Holy Mother of JESƲS, so ancient and renown'd through all Nations and Ages of the Church; as to reduce the whole design of the Worship of Saints, to a bare Admiration, Commemoration and Imi­tation of their Virtues, [ Spec. c. p. 9. & 29.] as if the Veneration of the glorious Saints, [Page 14] aecording to their several Degrees of Super-natural and Eternal Excellencies, and our Mediation of Intercession, directed mediately or immediately unto Them, were not in them­selves Christian Virtues; or that the Practice of these Vertues, were not due by Us, to their high Rank and Honour, as they are the refin'd and excellent Images, Temples and Favourites of God; or that our being Christians, should under peril of the heaviest Crime and Penalty of Idolatry, oblige us to lay aside all good Manners; and whereas our Morals teach Men to reverence and petition the more Illustrious sort, even of sinful Mortals; The Gospel should command us, under forfeiture of all that is Sacred and comfortable, to neglect both, to­wards the glorify'd Saints, so incomparably above Us, and so acceptable to God, for those Excellencies; especially since They, by rea­son of those their excellent virtues, and Gods Supernatural Gifts, (the Motives and Measure of all that Praise, Honour, Worship and Inter­cession we give Them) are so pressingly com­mended unto Us, as most eminent Idea's of Christian Perfection, proportion'd to our Ca­pacities and Imitation. [1 Cor. 11.1. Heb. 13.7. Trid. Sess. 25. de Invoc. §. Illud vero. Aug. Serm. 47. de Sanct. Hier. Serm. de Assumpt. B. V.

XII. It is, doubtless, an eminent Obligati­on of Christian Perfection, not only to be always busy'd in the exercise of Moral and [Page 15] Supernatural Virtues; but also therein to imitate Holiness in its liveliest Images: So also is it a most Excellent Virtue, to be Just, even to the Saints, (those blessed Citizens of Heaven) by giving Them what's due to Them, by all the Laws, as well of Divine, as of Moral Justice; both Laws own their Spiritual Ex­cellencies; both own a Debt of Praise, Honour and Worship to Excellent and Sacred Persons; as well as they prescribe Rules for our Imita­tion of what is good and perfect; And if we may follow the profound Maxim of Scotus, [3. d. 27. n. 4.] That goodness is amiable, and that therefore, according to the degrees of good­ness, each Thing is to be loved; and God above all, because he is Infinite Goodness: Then also, Holiness, Grace and Glory, being just Motives of Praise, Honour and Veneration, these actions are due to the Glorious Saints, ac­cording to the several Excellencies of each Ones Station in Heaven; and therefore Super-eminently to the Mother of JESƲS; though to God only above All, who alone by Essence is Holy and Glorious. Neither is it less bene­ficial, towards the Advancement of Mans Sanctification and Perseverance, in all the Duties of a Virtuous Life, by means of those previous acts of Christian Justice, and humble Prayer, to sollicit the Protection and Confe­deracy of those victorious and compassionate Champions of Piety, those Heavenly Courtiers, those Divine Images, Temples and Favourites; [Page 16] amidst the manifold and perilous Assaults of Satan and Sensuality; and their Mediation of Intercession to God, for Supernatural Lights and Aids, for the avoiding of Sin, and the practice of Virtue; then, by neglecting and defaming this comfortable and just Commu­nion with the Saints, we so frequently pro­fess in our Creed; to aim at the exact Imita­tion of those their Sublime, Moral and Su­pernatural Perfections.

XIII. The other Opposers of the Contem­plations, would seem with much Civility, to give me Thanks for this so seasonable a Trea­tise: First, as owning the Doctrine and Pra­ctice of so Idolatrous a Worship of the Mo­ther of Jesus; as if the whole draught and design were new and singular; Then, for publishing both with Superiours allowance. And lastly, that in English too, both the Do­ctrine and Practice, so own'd and publish'd, being expresly against the Word of God, and the whole sense of Christianity; The World being thus, now manifestly convinc'd of Ca­tholicks Idolatry, and Damnation too, I sup­pose; and their Confusion being hereby be­come manifest and irreparable; [ Answ. p. 29. Spec. p. 10. & 21.] and after this courteous mark of Grace, They go on, decrying the whole substance and purpose of the Con­templations, as Idolatrous and abominable: For giving so much to the Virgin Mary, that more cannot be given to the Son of God, in our [Page 17] Nature. [Answ. p. 27. Spec. p. 21.] And to prove this, mark a great piece of Skill; For that all said in the Contemplations, may sound to his own Note, the Answerer purposely leaves out these most Energical and discrimi­nating words, In the Soul of a PƲRE CREATƲRE, [Answ. p. 26. lin. ult. com­par'd with Contempl. Epist. Dedicat. p. 4. l. 11.] Which words are the Key, Rule and Measure of all those Super-eminent Perfecti­ons, given to the Holy Mother of JESƲS, and exacting due Acknowledgments from Us; and are a manifest distinctive Badge, of that vast disproportion, there is, between the Prerogatives due to Her, and those incompa­rably greater, proper to JESƲS, the Con­substantial Son or God, as well as the true Consubstantial Son of Holy MARY; both Natures, in-confusedly con-subsisting, in the One Person of the Eternal Word.

XIV. Neither is there any One single Attri­bute, Property or Perfection, either due to JESƲS, as God; or appropriated to Him, as Man, in right of the reciprocal Exchange of Divine and Humane Appellatives, grounded on the Ʋnion of those Natures, in the Person of JESƲS, applied to the Holy Mother of God, as the Speculator imposeth, [ Spec. p. 10. l. 33.] All Perfections of Nature, Grace and Glory, due, and given unto Her, being of a far inferior Rank, proportion'd to the Capacities of a Pure Creature, though of [Page 18] the First Form, they being necessarily such, as may stand with the Dignity, and may be fit Qualifications and Appendents, of her Transcen­dent Maternity. Thus, the Contemplations being bounded, by the Excellencies of Holy Mary, as the Mother of God; and She being too, a Pure Creature, though of a superlative Degree, in Right of that ineffable Priviledge: 'Tis manifest, first, that no Praises, Titles of Honour, Acts of Worship, or Addresses for Intercession are given unto HER, as a Deity; as the Speculator doth impose; [ Spec. p. 17. l. 27.] And secondly, that there is not any single Attribute of the Divinity ravish'd from the Son of God, and confer'd on the Mother of JESƲS, as the Answerer affirmeth; [ Answ. p. 28. l. 13.]

XV. This only Reflection, on the Answerers injurious dismembring the very stile of the Contemplations, in a most weighty Article, as it plainly discovers the usual fraud of the Adversaries of the Catholick Church, in lopping the Sacred Councils themselves, thereby to support a drooping Party, and Passion; complain'd of early, by the Grecian Fathers; [Conc. Constantinop. 3. act. 2.6. & 14. Synod. 7. act. 5.] so doth it extreamly justifie these In­nocent Contemplations, impugn'd by such mean, and un-allowable shifts; since the whole being duly perus'd, and measur'd with that Line, of a pure Creature, so oft repeated, it will be manifest; that no One Supernatural Gift is [Page 19] lodg'd in the Holy Mother of JESƲS, no Title of Honour is confer'd upon Her; nor is any one Act of Veneration, or Intercession directed unto Holy Mary, by virtue of those Gifts, or these honorable Titles, but what agree with, and are qualified unto the Condition of a Pure Creature; none exceed this insepara­ble Standard, of all her Magnificent, Super­lative and Super-eminent Perfections. So that, however excellent they be in Her, in right of her Divine Maternity, yet does not any one of Them derogate from, or approach unto, the immense and un-accessible Attributes of God, or even the Exuberant Excellencies of the Humane Nature of Jesus, in right of its con­subsistency in the same Person, of God, with his Divine Nature. Which for this very reason, in our Sacred Doxologies, Timologies, Liturgies and Prayers, directed to JESƲS, is not distinguish'd, by any sensible specifical Character; from the Holy of Holies, the Eter­nal Word; [ Constantinop. 1. coll. 8. c. 9. Ephes. 1. c. 8. Athan. libr. Incarn. & Orat. contr. Arrian. Ambr. l. 3. de Sp. Sanct. c. 12. Aug. ps. 98. D. Thom. p. 1. q 25. Scot. 3. d. 9. n. 6. Herinx. p. 4. tr. 1. d. 3. n. 5.] And this, be­cause both Natures do inseparably consubsist in one Divine Person; For thus, JESƲS, as Man, so con-subsisting, is not a pure Crea­ture; but such is Holy Mary, even under the most Super-eminent Priviledges, of the Mo­ther of God, in their whole Latitude; that is, [Page 20] as consider'd, Metaphysically, one with JESƲS, by a transcendent Unity of Indifferency, of their specifical Natures, even as to the Con­substantiality of their Flesh and Spirit; or Physically, by the stupendious Reciprocation of the Cor-relatives, of the Son and Mother of God; or Theologically, by the annexed In­terests, each have in other, of Holiness, Grace and Glory, and their thence transcending Flames of Charity, towards Sinners.

Sect. V. Four kinds of Arguments used against the Contemplations; and the Case open'd.

XVI. THis Reflection premised, and with­out study of Party, and Passion, calmly apprehended, it would not be need­ful, to plead at the Tribunal of the Wor­shippers of JESƲS, for any, or all the Priviledges, of Nature, Grace and Glory, in the Contemplations, attributed to his Sacred Mother; or to make evident, and justifie to this cool Age, the ancient Practices of Zeal­ous Christians, allow'd by Church-Authority, in their Doxologies, Timologies, Veneration and Mediation of Prayer, address'd to Holy Mary. Howbeit, to clear the Case, and to remove all Mistakes, of those who love, and seek [Page 21] Peace, in Gods House, I shall briefly pursue this Apology, and shew manifestly, the Inno­cency, Equity and Antiquity, of the Doctrine and Practice offer'd to this Kingdom, in the plain, allow'd and English Contemplations, on the Life and Glory of the Holy Mother of JESUS.

XVII. There be four Accusations, by several, urged against the Right, Holy Mary hath to the Doctrine and Devotions, therein asserted.

First, That the Praises addressed to Holy Mary, are either Rapsodies of Wit, or strains of an irregular Devotion towards HER; they all being proper to the Eternal Son of God, only; or else, that they are Sacrilegious Applications of Psalmes, Hymnes and Can­ticks, by Divine Inspiration, and the practice of the Church, used in the Praises of the Creator; and here, against all Rule, applied to the Glory of a Creature.

Secondly, That the several Titles of Honour, confer'd on Holy Mary, are ambitiously ex­travagant, and blasphemous, equalling HER in Power, Majesty and Holiness, to God, the Author of all Creatures, and the only Hope, Mediator and Sanctifier of Sinners.

Thirdly, That the Worship given to the Mother of God, usurps manifestly upon Gods Jurisdiction, over the Fealty, Homage and Ser­vitude of all Creatures; not communicable to Any, purely such, of what Rank, Stile and Perfection soever.

Fourthly, That all Prayer, made to the Holy Virgin, now in Heaven, however cir­cumstanced, is, either useless, as offer'd to one who hears them not; or Impious, as beg­ging of a Creature, those Blessings, which are wholly in the Gift of the Creator.

XVIII. Now▪ to clear these Mists, of Igno­rance, or vain Philosophy, observe First, That according to the Doctrine and Practice of Catholick Schools, there is a signal Diffe­rence, between Praise, Honour, Worship and Prayer; That Praise consists precisely in a vocal Expression of the Excellencies, of that Person, we purpose to magnifie; whether sincere, or fallacious. Honour is a sensible Declaration of an inward real Esteem of a Person, for some Excellencies we remark in Him; so that we may praise and honour Per­sons, though of an inferiour Rank, if endow'd with laudable-and honourable Perfections. But Worship, not only supposeth these Per­fections, we honour; but moreover, implieth an inward Submission of the mind, to the Per­son, by reason of them; and this, testified, by some apt sensible Token or Sign; natu­rally, or through custom, acknowledging the Dignity of that Person, so preferrable, by reason of those apprehended Perfections. Whence 'tis manifest, that Worship includes three several acts; First, an opinion, or judge­ment, of the due value of those inherent sur­passing Excellencies: Secondly, A Love of [Page 23] friendship, or sincere preference of the Per­son, qualify'd with those Excellencies: And thirdly, A sensible mark of our Internal sub­mission, outwardly attesting that love and preferrence. Prayer, yet further addeth a sincere Desire of some favour, we want, and hope to obtain, by means of the Person so pre­ferrable, and petition'd by Us; whither by an immediate Gift, or by a mediate Intercession, made to the absolute Giver; so that Prayer, besides our esteem of Excellency, an inward submission, and cordial confidence and desire of relief, includes a Practical declaration of this Hope and Desire, at least of a Supplication for the relief of the humble and earnest Peti­tioner.

XIX. Observe Secondly, That that Excellen­cy, which is the Motive of our Praise, Honour, Worship and Prayer, is, either infinite and independent, as God only is, and the Wor­ship thereon grounded, according to the Ʋse of all Antiquity, is called Latria, or Divine Servitude or Worship; Because it hath an infinite Perfection, for its Motive and Measure; and God, by Essence, or by consubsistence, for its terminative object, on which it resteth, [ Aug. libr. 20. contr. Faustum, c. 21. & l. 10. Civ. c. 1. Bed. in 4. Luc.] So that this word Latria, by custom of all Nations, doth now properly signify, only that Religious Worship, which is due to God, in acknowledgment, of his absolute, supream and uncontroulable Domi­nion [Page 24] over all Creatures, in right of his Di­vine Majesty, Wisdom, Goodness and Power. [ Deut. 6.13. Matt. 3.10. Conc. Nicen. 2. act. 3.4. & 6. Trid. Sess. 13. cap. 5. Basil. in 1. Isaiae. Aug. l. 15. cont. Faust. c. 9.] And there­fore, the word Worship, expressed by its self, without a restraint or limitation, by some particle annex'd, according to this use, im­plieth Divine only, as its principal Analo­gate, as Philosophers spaek. Thus, we must Worship, and serve God only; and for this reason, This Worship given to any thing, which is not God, is properly Idolatry; [Act. 15.16. & 1 Cor. 10.7.] Or else, this Ex­cellency is limited and dependent, as every thing is, that is not God; and the Worship hereof, according to the same use and practice of Antiquity, is called Dulia, or Saint-Servi­tude or Worship; because it hath for its Mo­tive and Rule, a Participated or Created, and therefore a limited only, and dependent Per­fection, or Gift of Holiness, Grace and Glory; and a Pure Creature, for its immediate, or pe­nultimate End, or Terminative Object: And from this Motive and Object, the Nature of the Saint-worship must be concluded; [ Gen. 18.2. & 19.1. & Numb. 22.31. & Jos. 5.15. & Aug. & Bed. cit. Magist. 3. d. 9. D. Thom. 2. 2. q. 103. Suar. t. 1. Relig. tr. 3. l. 3. c. 6.]

Sect. VI. The Worship properly due to the Holy Mother of JESUS, truly stated.

XX. THe super-natural participated Ex­cellencies of Grace, being not equally communicated to the Glorious Saints, [1 Cor. 15.41.] Saint-Servitude or Worship, is ne­cessarily of a higher or lower Rank, according to the different degrees of participating those Excellencies; as is manifest in that Civil Worship, which is given to Princes and their inferiour Officers, to each in their proper Sta­tion. Since then, next under God, by Essence, as the Holy Trinity, One God, blessed for evermore; or by Con-subsistence, as JESƲS, God and Man, to whom Divine Worship is due; the Holy Mother of JESƲS, in right of Her Maternity, con-naturally qualify'd, exceeds all the Choires of Angels and Saints, in participated supernatural Perfections, by the consent of all Doctors, Fathers and Church-Authority; for which reason, St. Athanasius [Serm. de Deip.] applies to Her, the prophe­tick Vision of David, [ps. 44.10.] of that Illustrious Queen, he saw standing at the right hand of God; whom therefore St. Gregory Na­zianzen [Traged. Christi patient.] calls [...]; [Page 26] [...]; or pre-eminent above heavenly Orders, Lady and Queen of All; the proof and practice of which Excellency and Magnificence, is the chief design of the Contemplations; for this reason, that Saint-Servitude or Worship, in Right of that Excess, is, by the same Consent, properly called Hyperdulia, or super-eminent Ser­vitude; [Contempl. n. 9.] and this same sur­passing Excellency of supernatural Endow­ments of Holy Mary, as she is the Mother of JESƲS, is the precise Motive and Measure, of all those superlative Praises, Titles of Ho­nour, and sensible Marks of our internal Worship, address'd unto Her: As also, of that lively and strong Confidence we have of Her Protection and Relief, in our Mediation of Her Intercession for Us; when we humbly offer up our Petitions, either to God, graci­ously to regard her Merits, or to harken to her Requests, according to the proportion of her excellent Acceptableness to Him; or imme­diately to her self, as the Mother of JESƲS, Queen of Angels, Lady of Saints, and Refuge of Sinners; and therefore highly qualify'd, to become a most efficacious Advocate, at the Throne of Mercy, for Us.

XXI. Wherefore, All Christians believing, holy Mary, to be the true Mother of JESƲS, [Symb. Apost. art. 3. Matt. 1.16. Conc. Ephes. 1. c. 13.] it seems very rational, according to the regular and con-natural order of Gods Providence: First, That Holy Mary is the [Page 27] most sublime, and most exact Original, of all practical Perfection, which the Omnipotency of God-ever drew, in the Soul of a PƲRE CREA­TƲRE; [Contempl. Epist. Dedic. p. 4. l. 9.] and Secondly, That for this reason, she claims the utmost Duty of every Christian, as a proper Homage to her Greatness; [Ibid. p. 5. l. 10.] Which Duty, thirdly, is explain'd, to be an Act of super-eminent Servitude; [Contempl. n. 9.] And fourthly, brancheth it self by degrees, into Praises of Holy Mary, for her surpassing super-natural participated Perfections; Illu­strious Titles of Honour, suitable to those Perfections; Protestations of a cordial Esteem of her Excellencies, of Congratulation for her just possession thereof; of Submission to Her Grandeur, so high above all other Pure Crea­tures, and so nigh and acceptable to God, by reason of those her exuberant Perfections of Holiness, Grace and Glory, so liberally communicated to Her; and of humble Peti­tion of her Intercession, and Protection, through her Maternity, and her thence flowing Prero­gatives; efficaciously, procuring those Divine Blessings upon us; which may, according to the Rules of his Sacred Providence, be fit ob­jects of his gracious Liberality towards us; [ Contempl. n. 8. & 18.]

Sect. VII. What sensible Actions may lawfully ex­press that inward Worship we owe to Holy Mary.

XXII. AS the Voice is a sensible Represen­tative of the hidden Notions and Passions of the Intellectual Soul; [ Aug. 15. Trin. c. 11. & Arist. 1. Periherm. 1.] So also other outward actions may be Signs, sensibly declarative of our inward Affections. But those, by which we express, in our publick Worship, our high esteem of, and respect to the Majesty and Attributes of God, which are Infinite; and of the Persons and Perfections of the Saints, in their several subordinate Stations, though finite and dependent, are frequently the same, as to the Material or Physical Act. For as we uncover our Head, bend our knee, or lift up our Eyes or Hands to Heaven, in our Latreutick or Divine Wor­ship: So also, in our Saint-Servitude, offer'd to Holy and Glorious Creatures; without the least offence of the Creator; because there is no usurpation of Gods Divine Prerogatives, in the use of those indifferent Actions, upon those finite Motives; and also without any just cause of Scaendal, to a weak Believer; because nothing Divine is acknowledg'd, by those [Page 29] sensible Marks of Worship, to be intrinsick to the Saints, to whom they are exhibited, as to their immediate Terminative Object.

XXIII. To clear which, suppose First, That, as in the Old Law, there was a severe Precept, under penalty of Death; [Deuter. 17.8.] So in the New, under pain of Sepa­ration from the Church; that Gods People should learn Divine Truths and Duties, from his Commissioners, the Eminential, or Representa­tive Church; and therefore also, the Nature, Rules, Design and Practice, of publick Wor­ship; [ Matt. 18.17. & 1 Cor. 11.34.] And this, with a Spirit of Ʋnity, by assent to reveal'd Verities; and of Obedience to sublimer Powers, in Matters relating to Manners and Discipline, Sacred. But then secondly, sup­pose as manifest to All, that those sensible Signs, us'd in our Religious Worship, have of themselves a manifold Signification, though with a Subordination to one chief Analogate: And therefore thirdly, those Signs, by di­rection of our Judgment, and command of the Will, are applicable to several Ends or Objects, according to those divers Significa­tions, and the Nature of the Motives, appre­hended, and guiding, as their Immediate Rule and Measure; so that according to the Quality of the Motive, Divine or participated, those general Signs are directed, and specify'd, and their Ʋse is justify'd.

[Page 30]XXIV. Thus, if our bended Knee, by di­rection of our Spirit, and mov'd by the ap­prehension of the infinite Majesty, Wisdom, Goodness or Power of God, protests an ac­knowledgement of those Divine Perfections, and our absolute dependence on God, in our Being, Motion and Happiness, it is an exterior Act of Divine Worship. But if it ariseth only from the apprehension of a participated Ex­cellency, of some glorify'd Creature, and by our judgement, be only directed to acknow­ledge their State of Holiness and Glory; and to protest a Submission thereunto, by reason of the vast Chaos, betwixt a Mortal Sinner, and a glorious Saint, even in those their partici­pated super-natural Blessings; and conse­quently, their acceptableness to God, whose gracious Images, Sanctuaries and Favourites, they thereby are; and our need of their Pro­tection over us, and Intercession for us; then, the bended Knee, and other Religious Postures, of Head, Hands and Eyes, are only Marks of Saint-Servitude, or Worship, suitable to the Motive and End; and derogate not at all, from our Latreutick Duty to the most High.

XXV. But because these sensible Acts, by the help of our Reason and Will, may profess a greater acknowledgement of the Grandeur of a Saint, and a firmer confidence of their Aid, by how much more Illustrious their super-natural Endowments are, these being their exact Motive, Rule and Measure; therefore, [Page 31] if they be directed to the Holy Mother of JESƲS, they signify a super-eminent Saint-Servitude towards Her, Esteem of her super-natural State, and Confidence in her Protection and Mediation. [Bed. Serm. de S. Mar. Inter Varia. & German. Patr. Constant. Theoria Rer. Eccles.] These Rules and Limits being ever observ'd, in our Catholick Addresses, to the Mother of JESƲS, what hazard can there be, of dis-respect to God, by usurping the Rights of his Sacred Throne and Dignity? What, of scandal to the Godly, by equalling a Creature to the Creator? Such, however, is the Innocent Catholick Doctrine and Practice, mis-represented, through Love of Party, and heat of Passion, mis-guided by private, false Lights.

Sect. VIII. That the Worship given to the Holy Mo­ther of JESUS, is Religious, and Laudable.

XXVI. THe Opposers of the Contemplations cannot conceive, How a Worship can be Religious, and not begin from a Divine Motive, tend to, and end in God, God only; So that, if Religious Worship be given by us, to Holy Mary, they conclude, our Worship [Page 32] to be Sacrilegious, because it invades the Rights of Gods Throne, and makes her a DEITY. To disperse this Mist of Mis­representation, 'tis confess'd, That Religion, though not a Theological, but Moral Virtue, and a branch of Justice, yet hath it, for its chief Act, and End, To give due Worship to God, for his own infinite Glory; whereby he is, our Supream and absolute Lord, our first Cause, and last End. The exact and ade­quate Object of Religious Worship, in chief, is a Collection of all those sensible Signs, which are apt, most effectually to testify to the World, our sincere Esteem, Love and Sub­mission to God, in Right of those his Infinite Excellencies; and therefore, those Divine Perfections are the original Motive and Mea­sure of the whole Collection of those Signs. Now, because those Divine Perfections, so conspicuous in God, do as manifestly argue in us, an unavoidable dependence on God, as to our whole Being, Motion and Rest; there­fore do they create in us, an indispensable obligation, of using those Signs, under fit Cir­cumstances; wherefore they are, not only the ultimate, but also the Immediate Motive and Measure, of this our Religious Worship; and the End of this Religious Worship is God, for his own infinite Excellency, by those outward Signs blessed by us, who in himself is blessed for evermore.

[Page 33]XXVII. Within this Collection of sensible Signs of our Religious Worship, the Offering of Sacrifice, is one, so proper, so due to God only; (because it manifestly testifies, His, and His only, absolute power over Life and Death;) That This, in all States of the Church, hath been specially reserv'd, as the Holy Test, of Mans dependence on, and Duty to God, his Creator, and last End; as both Laws, and all Fathers, and Divines do affirm. [ Malach. 1.11. & 1 Cor. 11.26. Aug. l. 20. contr. Faust. c. 21. & l. 10. Civ. c. 4. Nic. 2. act. 6. Trid. Sess. 22. c. 1. D. Th. 2. 2 q. 83. Bell. l. 1. Miss. c. 6. Less. l. 2. Just. c. 38. n. 19. Her. p. 4. tr. 3. d. 8. n. 3.] Therefore do the Fathers condemn the Arabian Collyridians of a gross Idolatry, in offering their Cake-Sacrifices to the Mother of JESUS; [ Epiph. haeres. 78. & 79. Baron. ad Ann. 373. n. 30. Sander. haeres. 92. Gualter. haer. saec. 4. c. 32.] which no ways re­flects on those Lights and Perfumes, Catholicks do sometimes burn, to the honour of the holy Virgin; since by none look'd on, as Sacrifices, or as Protestations of a Supream Dominion; but only, as outward Symbols of their own live­ly Faith, and of the ascent of a clean Soul to God by Prayer; For this Royal Virgin needs not our Vain and Counterfeit Honours; [Bern. Epist. 174.] being dignify'd with real Ex­cellencies of the first Magnitude, next beneath the Majesty and Attributes of the Son of the Eternal God. [ Greg. in 1. Reg. 1. Anselm. l. [Page 34] Excell. Virg. c. 4. Suar. de Myster. Christ. d. 18. Sect. 4. Her. 4. tr. 1. d. 4. n. 15.]

XXVIII. But as to other sensible Actions, by Us us'd in our Worship of God, as Tests, of our inward, Value of Gods Omnipotency, and Protestation of our own absolute depen­dence; though they may be indifferently us'd by us, as well in our Civil, as in our Sacred acts of Veneration, we owe to our Betters, in either States; Yet being assum'd, and directed by the Virtue of Religion, and having the Majesty of God for their Motive, and the ac­knowledgement of his Omnipotency, and of our dependence, for their Ends; They are properly and perfectly Acts of Religious Worship. Yea, these same Acts, by reason of the aforesaid Indifferency, to signify any Civil or Sacred Worship, even as us'd in our Saint-Servitude, only to express our acknowledgement of their Holy and Glorious State, may proceed from the Motive, End, and Inclination of Religion; whereby, whether Immediately, or only Me­diately, we do ever ultimately, make pro­fession of Gods Glory, to which all knees must bow. So that all these indifferent Actions, even when refer'd to the Saints, may be call'd Religious; without giving the Saints any Divine Homage, or otherwise invading the Just Limits of Gods Sanctuary.

[Page 35]XXIX. For clearing this Truth, and for re­moving the Ismaelites Rock of Scandal; Ob­serve, That the participated Excellencies of Holiness, Grace and Glory of the Saints, may be consider'd two ways; First, absolutely, and as those super-natural Gifts are habitually inherent in them; and being diffus'd through their Souls, do intrinsically imbellish Them, and render them really Holy, Just, and Glo­rious Creatures. Secondly, Relatively, or as those Excellencies do confer on these blessed Spirits, a special super-natural and transfi­gurating Report to God, whose accomplish'd Images, they now are, by consummated Holi­ness, Grace and Glory; and by Divine Vision, Fruition and Tention, made One Spirit with God intentionally, in that blessed State. [2 Cor. 3.18▪ & 1 Jo. 3.2. & 2 Petr. 1.4. Aug. tr. 2. in 1 Jo. Dion. l. Div. Nom. c. 4. Bon. p. 4. Centiloq. Sect. 1.] For thus, Divine Grace, as the Seed of God, [1 Jo. 3.9] transforms glo­rified Creatures, into a Divine Being, by participation of Authentick Marks and Cove­nants of Gods intimate Presence within Them▪ of indelible Badges of his Friendship to Them, and of their powerful Acceptableness to Him, in his Sacred Courts and Councils, for the promot­ing and propagating the Communion of the Saints; and consequently by These Excellencies, Seals the Saints with a super-naturalizing Character of Gods Image, dignifies them with the Tale of his Temple and Sanctuary, and [Page 36] adorns them with the stupendious Preroga­tives of his Friends, Favourites and adoptive Children.

XXX. Now, although the Super-natural Perfections of the Saints, positively or abso­lutely consider'd, as their glorious Endow­ments, do challenge from us Mortals, in this our State of Exile, some Servitude or Wor­ship; and this, far above Civil Respect, by the Rules of Moral Politicks, due to the Grandees of this World; because they con­fer a degree of Excellency transcending the whole Sphere of Moral Vertue, Civil power, and Imperial Majesty; [ Jo. 12.26. & 17.22.] and do therefore claim a Right, to a more sublime Worship, than the greatest Majesty, Power and Perfections; and the most illustrious Actions and Designs, the exactest political Government, acting within its own bounds, can ever aspire unto; Yet however eminent those Perfections be, in themselves, absolutely consider'd, they cannot give Them any Title, to a Religious Worship from us; because, first, those Excellencies are not really Infinite and Independent Attributes of God, but only purely created Perfections, inherent in them; And Secondly, that thus consider'd, they have no report to God, who alone is, the Motive, and End of all Religious Worship.

[Page 37]XXXI. But if those Sacred Endowments be look'd upon, as Signets of Divine Like­ness, transfiguring the Saints into the glorious Images of God, his Sanctuaries, Friends, Fa­vorites and Children; Thus, They Morally and principally, import a Participation of the Divine Nature and Attributes; [ Ps. 46.10. & 81.6. & Jo. 10.34. & 2 Petr. 1.4.] whereof they are most special Representatives; and with whom they do consequently com­municate, not only in their beatifical Opera­tions, but also in the exuberancy of their Love, in aiding, and comforting their Fellow-Creatures, yet in Banishment from those their Blessed Regions. So that as God commu­nicates to Christ, as Man, a fullness of Verity, Grace and Power, in Right of his Hypostatical Ʋnion; [Jo. 1.14. & Matt. 28.18.] So also doth he communicate to the glorified Saints, a certain portion of his Majesty, Holiness and Power, in Right of their beatifical Union, [2 Petr. 1.4.] and they, thus consider'd, are Objects capable of Religious Worship; The only Motive thereof still being, the Majesty, Holiness and Glory of God, morally commu­nicated to them, and shining in Them; and the ultimate, and at least Mediate End and design of this Worship of them, being, the Magnifying of God, the Author and Finisher of all Holiness, who is glorious in the Society of the Saints. [ Luc. 2.14. & 1 Cor. 6.20.]

[Page 38]XXXII. I said, at least Mediate End; for all Schools agree, that although all the Moral Actions of Christians, as of such, should have God for their Last End; yet have they ever, their special Honesties; and therefore they have also their own specifical Objects, subordi­nate to the Last; which sometimes immedi­ately moves and terminates our Affections, sometimes mediately only; as appears in acts of Patience, Mercy, Justice, and the like, be­gun, or pursu'd, through the Inclination, Motive and Purpose of Divine Charity. Thus, our Saint-Servitude or Worship is Religious, either Immediately, or Mediately. For, if first, it hath Gods proper Excellency, as Morally communicated to glorified Creatures, through Grace and Divine Fruition, for its Motive; And doth directly fix on God, from whose fullness, the Saints are replenish'd with those glorious Perfections; 'tis evident, That the same Vertue of Religion, which inclines a Chri­stian to worship God, for his own Glory, disposeth him also to a Religious Veneration of the Saints, communicating with God, in those glorious Attributes; So that, not the Saints, but God, is the Immediate Motive, and End of this Worship. For as our Judg­ment and Will are mov'd to an Esteem and Love of the Saints, by reason of the Divine Perfections, in their glorious State, shining in Them; and our Submission is directed to God, through those Gifts morally abiding in them: [Page 39] So the outward acts, which are signs of that our interiour Worship, guided by the vertue of Religion, immediately regard the Majesty of God, by communication of his Graces, residing in them; and testifies our Value, Love and Submission to God, as glorious in Them. Thus, the respects we give a Friends Gift, is ma­terially only, directed to the Gift, how ever precious this be in it self; for Immediately, it ariseth from, and tends to our Friend, whom alone we value, Love and Honour, as morally apprehended present in his Gift. Again, when we Love our Neighbour, for Gods sake, whose Image he is, and with whose amiableness he is morally embellish'd, It is really, the Love of God, as the immediate Motive and End of Super-natual Charity, though materially, it be the Love of a Crea­ture. [ Aug. 8. Trin. c. 8.]

XXXIII. But Secondly, although our Wor­ship of the Saints should immediately fix on the Saints, as the glorious Representatives of God, by a Redundance of his Glory in Them; Yet may it be call'd a Religious Worsbip; First, because, although here, Gods Holiness and Glory, as inherent in God, or as overflowing the Saints, is not the Motive of this Wor­ship; and therefore, neither is God its im­mediate Motive or End: So neither doth this Worship arise from Grace, as inherent in the Saints, or terminated in them, as sanctify'd by it; both they, and their Grace, being [Page 40] Creatures, and therefore uncapable of ex­citing us to, or finishing of, any act of Reli­gious Worship; But if our Respects proceed from the Super-natural Dignity of the Saints, as deriv'd from God, as resembling them to God, as uniting their Souls by Extatick Ope­rations with God, thus relatively it imports somewhat Divine in the Saints, which may sufficiently excite us to, and immediately fix, our Religious Veneration; And this Secondly, because, although all these Signs of our Saint-worship, do immediately End on the Saints, through that Divine Report they have to God by Grace; Yet Mediately they ascend higher, and rest on God their ultimate End, and First Mover of all Religious Worship; without the least Danger of prevaricating, against the Rules of our Duty to God, by robbing Him of his Glory.

XXXIV. A further Reason of this, is taken from the General Principle of Morals; That every Vertue is of the same Latitude with its Motive; So that, To whatever material object, the formal Motive extends its ob­jective Charms, the Vertue it specifies, doth subjectively incline our Affections to the same; though with this difference; That the Motive being intrinsick to one chief material Object, doth thence communicate its attractive Vig­our, to secondary subordinate Matters, by reason of some Natural, Moral, or Super-natural Union between them, according to [Page 41] their several Capacities, as the Vertue of the Spring, diffuseth it self through the Strea [...]s▪ in their several Channels: In like manner, That Virtue, which is govern'd by that At­tractive, and according to its impulse, gives Vigour to our Operations, is chiefly active about the principal Object, on which the in­herent Motive spends its first Charms; then doth she dilate Her self to Inferiour related Matters, though still with an ultimate report to its Chief, in which, Virtue finally rests. Thus therefore, those Acts of Worship, which regard the Saints, as such, by reason of a Moral Participation of Gods Holiness and Glory, having the same Motive, in its self, or Representative, that our Worship of God, in himself has, are properly Religious, though not of the first Rank and Perfection; Hence that usual Maxim of the Fathers, That the Honour given the Saints, redounds to the Glory of God, the Source and End of all Holiness and Glory. [ Trid. Sess. 22. cap. 3. & Sess. 25. de Invoc. §. Illud vero. Hier. Epist. 53. ad Ripar. Athan. l. Virg. fin. Leont. Dial. in Nic. 2. act. 4. Dam. l. 3. c. 16.]

Sect. IX. That the Worship of the Saints, being Religious; the Doctrine and Practice thereof, in a Super-eminent degree; in the Contemplations, asserted to the Mother of JESUS, is Pious and Just.

XXXV. FRom these premises, That the Wor­ship of the Saints, as such, by Par­ticipation of Grace and Glory, Imitation of Gods glorious State, and Transfiguration into a Divine Being, by reason of their beatifical Union; is properly, though not principally, Religious; It followeth evidently, That, the Praises, Titles of Honour, outward Signs of Worship, and Forms of Prayer, us'd by Catho­licks, according to the Rules of Church-Authority, in their Saint-Servitude, are Pious and Just Acts, becoming and oblidging a Christian; Not by reason of any Portion of the Deity, or Divine Attributes inherent in the Saints; as Pagans fancied in their Heroes, they therefore worshipped as Gods; but in Right of their super-natural Endowments of Grace and Glory, whereby they incompara­bly transcend the whole Sphere of Civil Wor­ship, especially as they have under that consi­deration, a special reference to Gods Majesty [Page 43] and Holiness, which they thereby partake, imitate, and involve; and this, according to the true degree of each ones acceptableness to God, in that their glorious State.

XXXVI. For, in the first place, the formal Motive of those several Actions, imports an objective Honesty, practically inclining a Chri­stian to their use, according to the Dictates of Reason and Faith; which mov'd the Royal Prophet to cry out, [ Psal. 83.1.] How amiable are thy Tabernacles of Virtues, O God: And when again [ Psal. 138.16.] speaking to God, he sayes, That his favourites are ex­ceedingly honored, and their Majesty confirmed. The End also of the devout Christian Worship­pers, is, not only an emulous Imitation of their Virtues, for the advancement of their own Piety; but moreover an Accumulation of Gods own Glory, extended to, and abiding in the Saints; and therefore, not only the Holy and glorious State of those Blessed Creatures, but even our Esteem, Love and Veneration of Them, doth render Gods Glory more Magnificent and Illustrious. And again, these Actions, are a just Debt, all owing to those glorious Creatures, by reason of their super-natural and Unifying State of consummated Happiness; as acknowledgments of the Ma­jesty and Glory, they actually possess, through Gods Bounty, above the rank of the best of Mortals.

[Page 44]XXXVII. All these Boundaries, of a Chri­stians Saint-Servitude, to the glorified Spirits, are exactly observ'd, in all the Praises, hon­ourable Titles, Expressions of Veneration, and Methods of Prayer, us'd in the Contemplations on the Life and Glory, of the Holy Mother of JESƲS; therefore, they are Religious, Pious and Just; Nothing in the whole, is given to Her, which is, either due to God only, or which derogates from the infinite­ness, and independence of his Majesty, Wis­dom, Love, Power or Glory; Nothing which is above, either her Capacity, as a glorious Creature; or her super-eminent Priviledges, as the Mother of JESƲS; or our Duty, as we yet are banish'd Mortals, and exceed­ingly oblidg'd to Her, for that part she perform'd, by her acceptableness to God, and her consent and co-operation with the Holy Ghost, in the Mysteries of the Conception, Birth, and Life of JESƲS. Wherein she seems preferrable, above the highest Quires of Angels, however glorious Coadjutors they be in the Ministery of the Elect; so Religious, Vertuous and Just, are those Hom­ages we pay to the Sacred Virgin, above the troops of other glorified Creatures; and there­fore at all times, have been perform'd, with stupendious Advantages to the Devotes of Holy Mary; Nor may we deny, That the Practice of Christians is the true Interpreter of Divine Revelations, and the most Faith­ful [Page 45] Conserver and Conveyancer of Christian Duties, according to their Original Intent and purpose; according to that so renowned saying of St. Basil, What we learn'd from our Holy Fathers, we teach our Disciples; whence the great Vincent. Lyrin. [l. contr. profan. Nov.] who ever departs from the Communion of their Doctrine, let thom hearken to the Voice of the Apostle, we worship a God of Peace, and not of Dissention. [1 Cor. 14.33.]

Sect. X. That a Super-eminent Veneration is due to the Holy Mother of JESUS.

XXXVIII. NOW, as to the Degree of Hon­our due to, and Confidence in, the Protection, and Mediation of Intercession, of the Sacred Virgin, and glorious Saints; we must observe; That, as the personal participated super-natural Perfections of the Saints, where­by they are Images of Gods Divine Life, and transfigur'd into God by beatifical Vision and Fruition, is the Motive of our Praises; and our other acts of Saint-Servitude: So the Disparity of those Perfections, is the exact Rule and Measure of their dis-proportion. For in all Moral Actions, their Motive speci­fies them, and measures their Perfection; So [Page 46] that, as the Majesty and Attributes of God, being Infinite and Independent, require such acts of Worship, as are naturally in them­selves, or by the direction of our Judgment and Intention, apt to express a Worship, suitable to that Divine Grandeur: So also the Excellency of glorious Saints, being finite only, and infinitely beneath that of God, whereof they are only limited Idea's, admit of such Actions only, as are expressive of a respect to their limited Greatness, according to the proportion of Divine Gifts, where­with God hath endow'd them. Wherefore, however Magnificent our Praises of the Saints be, however Illustrious our Titles of Honour, whatever outward signs we show of inward Worship of those, super-naturaliz'd Spirits, they may not transcend the exact Measure, and proportion, allowable to glorious Pure Creatures; They must not be such Actions, as by the Consent of All, are Latreutical, and specially appropriated, to signifie and protest Gods Majesty, Perfections and Sove­raignty. So neither may our Prayers to them, exceed a confidence in their Protection, and Intercession; though assured enough, as rely­ing on Gods free Promise of relief for their sake, supported by his own Truth and Fide­lity, as far as may be useful to us.

[Page 47]XXXIX. Since then, Holy Mary, the Mo­ther of JESƲS, by the Consent of All Church-Authority; and of all Christians, who duly apprehend, the Prerogative of her Di­vine Maternity, in its self, and all its pre­vious, concomitant and consequent Perfections; doth incomparably surpass all the Quires of Angels and Saints, in the amplitude and stupendious Effects of Gods Love; whereby she is the most Excellent Image, holiest Sanctuary, and choicest Favourite, amongst all Pure Creatures; we may rationally con­clude, That the highest Praises, most Illu­strious Titles of honour, most excellent Acts of Religious Worship, and the Expressions of strongest Confidence in her protection and Intercession, which may be conceiv'd possibly due to a PƲRE CREATƲRE, dearest to God; may be addressed to the glorious Mother of JESƲS; above whatever can be claim'd, by all the Saints and Angels; next beneath, what's due to JESƲS, the Son of God. And all this, without any strain of Imagination, Figure of Rhetorick, or Ʋsur­pation on Gods unaccessible Prerogatives; For still, although her super-natural Excel­lencies be exceedingly sublime, as becomes the Person of the Mother of God; yet are they all created Perfections, and the free Gifts of a gracious Father of pure Lights, bestow'd on a PƲRE CREATƲRE; and there­fore, as they in themselves, are infinitely be­neath [Page 48] the Majesty of an Independent Creator: So likewise, admit they, only such Acts of Worship, as directed by our Reason and Will, transcend not, the acknowledgment of a most excellent dependent Creature.

Sect. XI. Three Singular Motives of the Super-eminent Veneration, due to the Holy Mother of JESUS.

XL. FOR the further clearing this Christian Truth, having first observ'd, with St. Bern. [Epist. 174.] That the Mother of JESƲS needs not our feigned Praises or Ap­plauses; being proclaim'd by a Seraphim, Full of Grace, and the Mother of JESƲS; Thcn, with the subtil Scotus, [3. d. 3. q. 1. n. 10.] That whatever is most Excellent, may be allow'd to Holy Mary; if not repugnant to Divine Revelation, and Church-Authority: We must suppose, All the special Prerogatives of the Sacred Virgin, to be, either previous and preparatory Dispositions, fitting her in Body and Mind, to that Ineffable Mystery of her Divine Maternity; or concurrent Qualifica­tions, or con-natural Atchievements, of that stupendious Dignity. To which purpose, S. Ambr. [l. 2. Virg.] sayes, That Holy Mary, [Page 49] being prepar'd with those excellent Endowments of Purity and Holiness, was made worthy, [...]o become the Mother of God. S. Hierom. [Epist. ad Eustoch. de Custod. Virg.] speaks in the same Phrase; The Purity and Innocency of Holy MARY, (saith he) was so extream and sublime, that she deserv'd to bring forth the Son of the Eternal God, in our flesh. S. Anselm [l. Conc. Virg. c. 18.] follows in the like strain, of Admiration, at her unparallel'd Excellencies, when he tells us; That 'tis requisite above all Exception, that the most Holy Virgin should be endow'd, with such a transcendent Purity, that nothing beneath God himself, may be conceiv'd Greater. Wherefore, As the several Perfecti­ons, which con-naturally accompany the Hu­mane Nature of Jesus Christ, are proportion'd to that Immense Priviledge, of its Con-sub­sistency, with the Divinity, in the Person of Gods co-eternal and con-substantial Son: [ Jo. 1.14.] So the Mysterious Excellencies, which embellish'd Holy Mary, are exactly suitable to the high Prerogative, of her being truly and properly, the Mother of DIVINE JESƲS, [Luc. 11.27.] This singular, and most sublime Dignity, is the very Basis, Motive and Measure, of all her previous, con­current and subsequent super-natural Perfecti­ons; which may be reduc'd, to Her incom­parable Innocency, Her fulness of Grace, and Her most sublime State of Glory, above all the Choires of Saints and Angels; even as to [Page 50] all their most Excellent Perfections, of Na­ture, Grace and Glory; since, by the Dignity of her Predestination, she transcends the whole Sphere of the Elect, and is seated next to the Throne of the Divinity, as S. Greg. speaks, [l. 1. Reg. 1.]

XLI. First then, as to the Fundamental Excellency of Holy Mary, her Divine Mater­nity; (which is a Prerogative of that vast Magnitude, that no Perfection, in the order of Grace, can be more Illustrious, more Mag­nificent, more Honorable;) Its co-efficient cause, with her fecundity, was the Virtue of the most High; Its Progress, and all its Operations, were full of Miracles; and its product is JE­SƲS, God and Man, by Her, united in One Person of God. And all these Prodigies were begun and finish'd, in the very first positive in­stant of her active Conception of JESƲS; wherein Holy Mary, is an unspotted Virgin, and the stupendious Mother of God. Where­upon Tertull. observes, [libr. Resur. Carn.] That the whole Wisdom, Counsel and Power of God, were engag'd in finishing this great Mystery of the Maternity of Holy Mary; And by con­sent of Holy Fathers and Doctors, this Di­vine Mother, is not therefore only, proclaim'd Blessed above Women, because dignify'd with the Priviledge, of being the Mother of JESƲS, [Luc. 1.42. & 48.] but moreover, that by Virtue of that Generation, she hath a most special Influence, into the Salvation of Man­kind; [Page 51] for Of Mary, was born JESƲS, (that is,) the Saviour of All; [Matt. 1.16▪ Aug. Serm. 2. Annunc. Bern. hom. 3. Sup. Missus. & Andraeas Cretens. Serm. in Salut. Angel.] And also a special Jurisdiction over Jesus, as to the Application and Extention of his saving Gràce, through a most benign Con­descention of the Mercy of JESƲS, in subjecting Himself to her Commands; [Luc. 2.51. Less. l. 2. Just. c. 37. n. 28. Her. p. 4. tr. 1. d. 4. n. 52. Abelly p. 1. tr. 5. c. 8. Sect. 3. n. 5. Gualter. Chron. saecul. 1. Verit. 2. §. 3.]

XLII. Thus, this most transcendent Dignity of the Maternity of Holy Mary, gives Her an unquestionable Right, to a suitable, most sublime Degree of Praises, Titles of Grandeur, and Veneration; above whatever can be con­ceiv'd due, to all other Pure Creatures. And doth moreover demonstrate, to any consider­ing Man, a super-eminently efficacious Power of Patronage, over Her special Clients; and also of Mediation, or Intercession to JESƲS, for her humble and earnest Petitioners; through the filial Love, Respect, and Con­descention of JESƲS to his Divine Mo­ther, as the most Excellent Idea and Patern of filial Observance and Christian Perfection. Whence the Angel of the Schools, S. Thom. [p. 1. q. 25. art. 6. ad 4.] tells us, That Holy Mary, in Right of her strict Alliance with JESƲS, in Quality of a Mother, hath also a participated Infinity of Power and Majesty; [Page 52] and consequently, by Virtue of these super-eminent and Illustrious Prerogatives, she has also a special Jurisdiction, in the Courts, of Claims of her Clients, and of Gods Mercies. [Bern. Serm. Sup. Signum magnum.]

XLIII. Secondly, From this prevision of the Predestination of Holy Mary, to be the Mo­ther of JESƲS, there follows another, most sublime and peculiar Priviledge, Her Preservation, in a most perfect Purity and In­nocency, from all stain and blemish of sin; so that, she was neither defil'd, with any Actual offence against God, by a free consent of her own Will; even, as to the least surprize of a venial defect; Nor branded with the Infam­ous Characters, of Original sin, and of a Child of Wrath, albeit she was a Natural Child of the Guilty ADAM; Nor was she any wayes wounded with the fatal Sting of sinful Con­cupiscence; the dreadful effect of Original sin, and Incentive of Actual. Thus, the Great Soul of Holy Mary, was most perfectly pure and spotless, resembling its excellent Idea, pre-conceiv'd by the Wisdom of God; even such ever, as when she first issu'd forth, the Hands of Her Divine Creator. [Prov. 8.22. & Cant. 4.7.] Thus Holy Mary, in Right of her eternal Predestination, to be the Mother of JESƲS, is dignifi'd with that most ac­complish'd Purity, whereby she incomparably surpasseth all Mortals; [Aug. l. Nat. & Grat. c. 36.] Is the most exact Image of the In­nocency [Page 53] of JESƲS, possible to a Pur [...] Creature; is a fit Sanctuary of the Son of God, and of the Theandrical Operations of his Di­vine Soul; and is a most powerful Advocate for Sinners, at the Tribunal of his Mercy. [ Cant. 4. 12. 13▪ Bern. Epist. 174. Aug. Serm. 11. Nativ. Dom. Anselm. Libr. Conc. Virg. c. 18. Damian. Serm. Assumpt. Ildef. l. de M. Virg. Ambr. l. 2. Virg. Aug. Medit. c. 40. n. 5.] The efficacy of her Merits, soaring above the Quires of the flaming Seraphims, and approach­ing the Throne of the Eternal Trinity; [Greg. in 1. Reg. 1.]

XLIV. Thirdly, These two most Excellent Prerogatives of Holy Mary, Her Divine Ma­ternity, and her super-seraphical Innocency, lead us, to the consideration of the stupen­dious Treasure of Super-natural Gifts, of Ori­ginal Justice, Sanctifying Grace, and of the whole Train of Moral and Theological Virtues, transfus'd through Her Illustrious Soul; with that fullness; intensively as to its own Per­fection in its self; and extensively, as to all its Operations, of Holiness in this World, and blessedness in the state of Glory; That therein, she incomparably surpasseth the Ho­liest, and Happiest of all the Glorifi'd Saints and Angels; as far as is possible, for the most perfect amongst Pure Creatures. [Cant. 4.8.] All which seems con-naturally to follow, from the eternally pre-design'd priviledge, of her being over-shadow'd, impregnated, and [Page 54] enrich'd by the Virtue of the Holy Ghost; of her Conceiving the Holy of Holies, Gods Con­substantial Word, within her Chaste Bowels; of her bringing forth into this World, that stupendious Light of the Divinity, inclosed in our Nature, prepar'd for the Glory of Israel, and the enlightning all Nations, to Truth and Grace. [Luc. 2.32. & Jo. 1.17.]

Sect. XII. That these Three most Excellent Privi­ledges of Holy Mary, do challenge a Super-eminent Servitude from us, as they are Her Super-natural Perfecti­ons.

XLV. THE Practice of the Saints, and the Authority of Divine Oracles, are most un-resistable Rules of our Christian Faith and Duty; not only as to all radical Truths and Precepts; but also, as to the con-natural consequences of both; so that, if Majesty, In­nocency, and Goodness, be aimable and honora­ble, they exact a most passionate Love, a most profound Veneration, where they are in their highest Meridian, possible to a Pure Creature; such they are, in Holy Mary, such likewise should our Love and Reverence be [Page 55] towards Her, as a Just Homage, due to her▪ for these Her charming Grandeurs. To train Christians up, to these sublime Acts, the Holy Ghost hath set us, a most exact Copy, when he proclaims Her, blessed above All, and to be blessed by All; [Luc. 1.41.48, 49.] Blessed above All; because she shall crush the Serpents head, as the Mother of JESƲS; shall be free from all sin, by Gods preserving Decrees; and shall be full of Grace; for the dignifying the Temple of JESƲS; and for these her Excellencies All shall bless Her, by celebrating her Praises, by giving Her magnificent Titles, by venerating this Her Majesty, Purity and Holiness; and by im­ploring Her Protection and Prayers, (Now, and in the Hour of our Death,) by whom, we have aceess to JESƲS, says, S. Bern. [Serm. ult. de Assumpt.] and for the confirming us, in this Belief and Duty, The Holy Church, in her sacred Councils, pronounces an eter­nal Curse, against all those, who confess not Holy Mary to be the most excellent, above all, Visible and Invisible Creatures. [Synod. 2. act. 5.]

XLVI. In pursuance of this great design of the Holy Ghost, That all Generations should confess the Grandeurs, and bless the Name and Power of the Mother of JESƲS, The venerable Pastors of the Church, Holy Fa­thers, and great Masters of our Christian Schools and Pulpits, have through all Ages studiously pen'd lofty Panegyricks, full of her [Page 56] Praises, with the most Illustrious Titles of Honour, possibly to be given, to the most Excellent of Pure Creatures; asserting Her fullness of super-natural Gifts, the swiftness and clearness of her Intellectual Operations with those Gifts, her undoubted Right to all those sensible Marks of internal Worship, possibly due to their Chief, in the most ex­quisite Prerogatives of Nature, Grace, and Glory; and her surpassing Acceptableness to her Son JESƲS, for the effectual obtain­ing of whatever Favours, fit for us to beg, and God to grant, through the Mediation of the Best, amongst Pure Creatures. Hence these burning and shining Lights of the Catho­lick World, frequently entitle this Divine Creature, The Miracle of the World, Ark of the living God, Abyss of Grace and Glory, the Immense Treasury of Holiness, stupendious Ma­ster-piece of Gods Omnipotency, transcending the whole Sphere of the Elect, in the Gifts of Grace, and Fruits of Meritorious Actions: And thus acknowleding her Right to the Worship of Hyperdulia, or Super-eminent Saint-Servitude; they stile Her our Advocate and Mediatrice, and do with a most enflam'd Affection beg her Protection and Intercession. [Chrysost. Orat. in Hypapant. Epiph. Serm. de Laud. Deipar. Damasc. Orat. 2. Assumpt. Anselm. l. Excel. Virg. c. 8. Greg. in 1. Reg. 1. Ephrem. Serm. Laud. Virg. Gregor. Neocaes. hom. Annunc. Ambr. in 2. Luc. Chrysol. Serm. 143. D. Th. [Page 57] p. 3. q. 25. Bern. Serm. Nativ. Mar. & sup. Signum magnum. Innocent. 3. Serm. 2. Assumpt. Mar. Bern. Serm. 2. Adv. Ephrem. Orat. ad B. Virg.]

XLVII. Upon the Authority of these Illu­minated Oracles of the Church, some Catho­lick Doctors, of an eminent Rank, do piously conclude, That the Gift of Sanctifying Grace, infus'd into the Immaculate Soul of Holy Mary, in the first positive Instant of her passive Con­ception, was more intense, than the Beatifical Grace of the holiest and happiest of all other Pure Creatures. But if the first Beams of her Grace, were of that prodigious Beauty and Lustre, how much greater were they, at the last Mo­ment of her Holy Life? Since her whole Life was intensely apply'd, in actuating her Illu­strious and Flaming Soul, with Divine Affecti­ons and Ravishments of Love, to a most sublime Degree of Acceptableness to God, and addi­tion of new Lights of Grace, and streams of Merits; even to the comprehending of all those Graces, which through all the Moments of time, have been, and shall be dispers'd amongst Pure Creatures. And farther, since all Divines agree, that the Glory of the Holy Mother of JESƲS, is proportion'd to her State of ac­complish'd Grace, as a bountiful Gift, and just Reward of a holy Life, is suitable to the Merits and Right thereof; therefore is she be­fore the universal Resurrection of All, to each ones Happiness, deservingly Assum'd to Glory, [Page 58] and exalted above all the Choires of Saints and Angels, to a super-excellent Fullness of the Vision and Fruition of God, in his full Splendor, communicable to Pure Creatures; and to most copious Dowries of Clarity, Agi­lity, Subtility and Impassibility, which irradiated from the glorious Lamp of her flaming Spirit, through her Immaculate Body, compleats her Intensive and Extensive Happiness above All, only beneath JESƲS.

XLVIII. These three Excellencies, the Ma­ternity, Innocency and Sanctity of Holy Mary, thus Illustrated, by the Holy Ghost, and the Authority of the great Lights of the Christian World; consider'd precisely, as Perfections inherent in Her, and raising her Soul, to a most sublime Degree of Majesty and Holiness, through Gods over-flowing Bounty; We may justly conclude,

First, That the holy Mother of JESƲS, is worthy of the most super-lative Praises, which the Tongue, Pen or Spirit of Man or Angel, can express, or conceive. In Emu­lation whereof, the Holy Catholick Church doth at special times, set forth Her Majesty, Glory and Magnificence, in her sacred Li­turgies, Offices and Litanies; even all Genera­tions of Believers, have ever conspir'd, by a secret, but most wonderful Instinct, with a constant Zeal, and Fervour, to proclaim Holy Mary, Blessed above all Pure Creatures.

Secondly, That the Sacred Virgin hath an undisputable Right, to the most Illustrious, and most Magnificent Titles of Majesty and Honour, which may be possibly conceiv'd due, to Any, of whatever Stile, Rank or Dignity, amongst pure Creatures; and this, with a most lofty pre-eminence, above all the glorious Trains and Pomps of Men and Angels, in their richest and most beautiful Stations of Glory. Thus is she, by the Holy Catholick Church, in her Hymns, Anthems and Canticks of Hon­our; and by the holy Fathers and Doctors, in their Panegyricks; Entitled, Lady, Queen, and Empress of Men, Angels, Heavens, and of the whole World; Mother of Mercy and beautiful Love; The Hope, Trust and Safe­guard of Mortals, amidst the tempestuous Seas and Hurricans of their foaming Con­cupiscences; The Palace of the Eternal Light, and most magnificent Gate of Heaven and Glory.

Thirdly, That Holy Mary is more Worshipful, than the loftiest and most Illustrious created Potentates of Earth or Heaven, in the highest Altitudes of their Majesty, Power and Pomps; and this, by most Cordial Acts of Internal Esteem, Love and Submission; and by the most expressive sensible Marks of this inward Re­verence, which may most fitly testifie, a real and sincere acknowledgment of her super-emi­nent Grandeur, above all Pure Creatures, in Right of the most incomparable Priviledges, [Page 60] of her Maternity, Innocency and Holiness. Whence St. Anselm, well acquainted with the Doctrine, Practice and Stile of the Catho­lick Church, resolutely affirms, That the whole Body of Christianity is agreed, That the Holy Mother of Jesus, is exalted in Glory, above all the Choires of Angels; [1. Excel. Virg. c. 4.] Therefore, if any Worship be due to Crea­tures, our Saviours Rule directs us to the true Meridian, when he tells us; That the least, and lowest of the glorious Courtiers of his Kingdom, are incomparably more Glorious, than the brightest Majesty, that ever shin'd a­mongst Mortals; [Matt. 11.11.] All allow a civil Worship, even to the empty Thrones, of earthly Kings and Princes; and shall the adoptive Children of JESƲS, refuse a Sa­cred Worship, to his own Throne, full of Ma­jesty, Innocence, Grace and Glory?

Sect. XIII. That the same Excellencies of Holy Mary, as most sublime Images of the Divine Attributes, confirm Her Right of Su­per-eminent Servitude.

XLIX. BUT if these super-natural Endow­ments of the holy Mother of JE­SƲS, be consider'd, not precisely as Abso­lute Perfections, intrinsically adorning and beautifying Her Soul, and rendring Her Illu­strious, Holy and Glorious, above all Pure Creatures; but moreover, as they are Rela­tive Excellencies, refining the Souls Natural Image of God, into a Divine; by an Imitation of the Infinite Rays of his Majesty, Holiness and Glory, communicated ineffably, by the Signet of Beatifical Grace; together, with a stupendious Representation, of the Divine Pro­duction, and Glorious Operations, in the Order of Grace and Glory; whereby she is dignify'd with the Capacity of a Religious Worship, in a most sublime manner, transcending the pre­cise Terms of Civil and Sacred; Thus, the Divine Mother of JESƲS, being the highest Signet of the Divine Similitude, amongst all Pure Creatures, by her surpassing fulness of Grace, and splendours of Glory, hath an un­questionable Right, to our most profound [Page 62] Respects, Homage and Veneration, even under the notion of a Religious Obligation and Duty.

L. And first, by amplifying the Theames of her Praises, according to the several Forms, approv'd by the Authority of the Church; and recommended to our use, by the Practice of her pious and prudent Devotes; who know how to distinguish betwixt God, and the Holiest of his created and Glorious Images. Secondly, by elevating her Dignity and Per­fections, with most Illustrious Titles of Hon­our, suiting to the Excellency of this Chief, of all the Glorious Images of the Divinity, amongst all Pure Creatures. Thirdly, by ac­knowledging our vast distance beneath her, by reason of that transcendent Image of Gods Majesty, Attributes, Productions and Opera­tions, wherewith she is dignifi'd, by her spe­cial Prerogative of Beatifical Grace, above all Pure Creatures, though still infinitely infe­riour, to the infinite and independent Majesty and Perfections of the Deity; the absolutely Immense Abyss, Original Cause, and unparallel'd Exemplar, of Hers, and of all others, par­ticipated, finite and dependent Perfections; of whatever Stile, Lustre or Magnitude; even in the most sacred and transcendent Order of Innocency, Grace and Glory.

[Page 63]LI. Fourthly, Upon the same Motive, of Dei-forme Grandeurs of holy Mary, the Mother of JESƲS, she is Religiously ad­dress'd unto, by Her pious Devotes, strug­gling against sinful Concupiscences, in this their Earthly Exile, with an humble Confi­dence in her Acceptableness to God, as a chief Favorite, in his Courts of Requests; a power­ful Mediatrice, at the Bar of his Justice; and a most efficacious Advocate, in all our Claims, at the Throne of Gods Mercy, for protection against the Powers of Darkness, and Communion with the Children of Light. For, by virtue of her transcendent super­natural Perfections, whereon the clearness of this participated Image of the Majesty and Per­fections of the Deity, is grounded, she more intimately receives the Irradiations, not only of the Beauty of God, and the delights of his Glory; but also, of his Knowledge, Will and Power, as to the Merits of Christ, the efficacy of Sacraments, the Operations of interiour Grace, and Communion of the Saints; especially, as to all the Concerns of Gods Servants, relating to their blessed State. For, all Divines agree in this priviledge of the glorious Saints; [Conc. Senonens. Decret. fid. 13. Greg. l. 2. Mor. c. 2. Aug. l. 20. civ. c. 21. & 22. c. 29. Anselm. l. Similitud. c. 57. Greg. l. 2. Dial. c. 35. D. Th. 2. 2. q. 180. art. 5. ad 3. Bon. Soliloq. c. 4. Smising. tr. 1. [...]6. n. 220. Less. l. 2. Sum. Bon. c. 9.] which therefore must be allow'd super-eminently [Page 64] to the Queen of Saints, as to her perfect knowledge of all the Petitions of Her Devotes; And Gods marvelous Bounty to Her, abundantly convincing us, of her wonderful Acceptableness to God, for the confirming this our Confidence, of succeeding, in those Prayers, we offer by Her, through Gods gra­cious condescendence to our Requests, accord­ingly made for us.

LII. Wherein we are further confirm'd, from Gods Sacred Promises, graciously to harken to the Prayers of the Saints, and actually grant­ing many Favours to their Clients, upon their account; [ Gen. 26.5. Exod. 32.13.3. Reg. 11.12. & 4. Reg. 19.34. Isaiae 37.35. Eccl. 44.24. & Apoc. 5.8.] But we are much more insur'd in this Confidence, while our Petitions are offer'd up to JESƲS, by the Greatest of the Saints; And our Hope is yet further enforc'd, from the Contemplation of that Excellent Obedience, which Christ (though Mortal, yet a God, as observ'd towards Josue 10.14.) was pleas'd to pay unto Her Com­mands; [Luc. 2.51. & Jo. 2.8.] not only, as an Illustrious Pattern, left to all Chil­dren, Disciples and Subjects, of their Duty; but also, as a strong Encouragement to the Devotes of the holy Mother of JESƲS, to petition Her; with a special Hope of success, by Her pleading for us, to so kind a Son, and so gracious a Friend and Father. So that, if the Horrour of our sins, saith St. Bern. [Serm. [Page 65] sup. Signum magnum.] makes us dread to appear in the presence of an Angry and Just God, let's have recourse to holy Mary, a most proper Me­diatrice, to our Mediator JESƲS; Through whom, sayes the same holy Father, [Serm. Nativ. Mar.] all our Hope, all Grace, all Sal­vation, flows down upon us.

Sect. XIV. That the Mediation of Holy Mary, dero­gates not from the Dignity of our only Mediator, JESUS.

LIII. HEnce it seems manifest, to any calm Considerer, That no one Expression, or Practice, used in the Contemplations, on the Life and Glory of the holy Mother of JESƲS; or by her Devotes, with the Approbation of Church Authority; detracts in the least, either from the Infinite Majesty and Perfections of God, or from the all-sufficient, and most effectual Mediation of JESƲS Christ; Whom, all still acknowledge, with the Apostle, [1 Tim. 2.5.] The One Mediator of God and Men, who gave Himself a Redemption for many; And thus, as the same Great Apostle speaks [ Colos. 1.20.] pacifying all, by the Blood of the Cross; and by the consequent Fruits, deriv'd from that [Page 66] attoning Sacrifice, the proper Act, of the Office of our One Mediator JESƲS; for that End, clad in our Flesh, which could shed its blood, dye, and appease the Justice of an offended God, through the Dignity of his Divine Person, wherein it subsists; [Heb. 9.12. & 15.]

LIV. Wherefore, if Deeds, or exteriour Acts, much rather Words, have divers signifi­cations, appliable to their several Analogates, by attribution to one Chief, whose property they in some measure imitate. Thus, As with the same bended knee, (by the direction of our Reason and Will, taking their Measures from several Motives,) we give Divine Worship to God, Saint-Servitude to glorifi'd Creatures, and Civil Veneration to our Parents and Princes; because the Saints in Heaven, by Grace; and the Monarchs of this World, by a Commissive Power; partake with God, in his Sanctity and So­veraignty; and by appropriation, are dignifi'd with Titles, proper to the Divinity; [ Exod. 7.1. & 22.8. & 1. Reg. 28.13. & Ps. 46.10. & 81.6. & Jo. 10.34.] albeit the name of God, at its first sound, creates in us an Idea, of a most Excellent, In­dependent and Immortal Being; [Aug. l. 1. Doctr. Christ. c. 6.] So likewise the voice Mediator, refers us to several Persons, as represented to us, under their several Characters and Merits; An Ʋmpire, in a Reference betwixt disagree­ing Parties, is a Mediator, finishing diffe­rences between Man and Man; A Messenger in a Treaty of Peace, betwixt warring King­doms, [Page 67] is a Mediator, reporting Articles of Limits and Commerce, between People of different Interests; a Petitioner, in a breach of Duty, betwixt a Subject and his Superior, is a Mediator, pleading Pardon for past Crimes, and Protection of his Person for the future.

LV. All these wayes, Christ is properly our Mediator; first, as an Ʋmpire, judging, that Peace may be re-establish'd with God, if he remits our faults, and we obey his Laws; [S. Ambr. 1 Tim. c. 2.] Then, as Gods Messen­ger, proclaiming, under what Conditions, Heaven is settled upon Believers; [ Hebr. 9.15.] Next, as our Advocate, still pleading at Gods Bar, for Grace and Mercy; [Rom. 8.34.] and yet, by Appropriation, Priests, in the Tri­bunal of Repentance, are Ʋmpires; Preachers, in their Pulpits, are Gods Messengers; and the Ministers of the Propitiatory Sacrifice, at Gods Altars; and the Prayers, Groans and Tears of a Penitent sinner, in his private Ora­tory; are Petitioners, at the Throne of Grace. And thus at least, not only, the living Moyses, [ Deut. 5.5. & Rom. 15.30.] but the glorified Saints also, [ Apoc. 5.8.] are truly Mediators, between God, and his guilty Peo­ple; [ Hier. l. contr. Vigilant.] Much ra­ther, the Mother of JESƲS, and Queen of all Saints and Angels; unless, the more ac­ceptable they be to God, and the greater their Glory; their Power should be less, and their Prayers more Fruitless; which is very in­consequent, [Page 68] to that glorious State, and co­heirship with Christ, our great Advocate; [Apoc. 2 26. & 8.3.] and to the Commu­nion of Saints, and that compassion of the Heavenly Citizens, which they so eagerly practic'd, towards their once Fellow-Captives.

LVI. But that other Mediation, by way of Sacrifice, and Propitiation through the blood of the Cross, cancelling Gods Sentence drawn up against us, by the exuberant Dignity of the Person suffering; this is so proper to JESƲS, that he alone is the One Mediator; In sub­stance, because the Person of God, substan­tially unites the Natures of God and Man; and by Operation, because the Merits of his Humane Nature, con-subsisting with the Di­vine, paid the whole Debt of our Crimes, establish'd Seals for our Sanctification, and through them, gave us a co-heirship to Hea­ven; [1 Tim. 2.5. & 6. ubi Chrys. Ambr. Theophylact. Theodoret. Aug. l. 9. Civ. c. 19. Fulgent. l. de fid. ad Petr. c. 2. Hilar. l. 9. Trin. Cyril. l. 12. Thes. c. 10.] So that, although Priests at the Altar do offer, the Propitiatory and Satisfactory Sacrifice of our Mediator, and the Saints in Heaven, may commemorate its efficacy, to move Gods Clemency, to pardon our Crimes, through the Merits of that our Mediator, offer'd and commemorated; yet not by their personal Mediation, otherwise than by way of Application and Prayer to God. [ Apoc. 5.8. & seqq.]

[Page 69]LVII. In like manner, The several Ex­pressions us'd by the Devotes of holy Mary; of their Hope of her Aid, for their freedom from present or future Calamities, of Sin, Sickness, Captivity; For her Protection, against the Powers of Darkness, from manifold Temp­tations, and the dreadful Casualties of this wretched Life; in imploring Her Mercy, to pitty and bless them, and to shield them from the severity of Gods Wrath, in the day of his Vintage, and height of his Justice against rebellious Criminals; whereof, the Offices of the Church, and Writings of the Fathers, are full; can raise no other Idea in the Mind of a Right Believer, than of the peculiar efficacy of her Prayers, upon our earnest Suit, made to God for us, for those Ends, grounded on those super-eminent Prerogatives, of her Ma­ternity, Innocency and Holiness; whereby, first her Person, then her Mediation of Intercession, according to Gods Rule, in the Case of Abel, [Gen. 4.4.] hath a most sublime Acceptable­ness to God, for us; And thus too, at a vast degree, beneath the Mediation of JESƲS; forasmuch, as JESƲS mediates, as well by his Nature and Substance, as by his Office and Operation, being God and Man in One Person; then, because he pays a condign Price, to the fullness of our Debt, and not only prays for us; also, that he pleads in virtue of his own Merits, not in right of Adoption, but of Filiation; whereas, the Mediation of holy [Page 70] Mary, is only by way of Supplication, [Conc. Chalced. act. 11. & Synod. 6. c. 7.] originally depending on her Adoption, by preserving Grace, through Gods free Gift, and Christs foreseen Merits; though with pre-eminence to all Pure Creatures; and therefore, to a most sublime degree, of insuring our Hopes, Protecting our Persons, and obtaining Gods Mercies, by the Efficacy of her Prayers, ac­cording to the proportion of that Her pre-eminent acceptableness.

LVIII. Neither doth Gods absolute Sove­raignty over all Creatures, unquestionable Power to relieve all their wants and Miseries, and Fatherly invitation of All, to come to Him, and to plead at the Bar of his Mercies; make void, that Duty of Servitude, all owe to their Betters, according to the several degrees of their Civil, or Sacred preference; or restrain that charming force of the Mediation of the Saints, in their sub-ordinate Stations of Glory, which Christ allows to the Prayers of Sinners, however detestable, through their Crimes and Rebellions against God; or absolutely interdict, our Addresses to God, by his Favourites; con­sidering on the one side, the awfulness of Gods Majesty, and mans unworthiness by sin; and on the other, all the due Qualifications of glorious Creatures, to obtain of God, what, through the Merits of JESƲS, we peti­tion, by Them; either from the reflection, on our own Demerits, or from the efficacy of our [Page 71] Communion with them in our Requests. For which Reason, the great Apostle of the Gen­tiles thought it not, in the least to derogate, from the Absolute Dominion of God, the Effi­cacy of his Power, or the condescendency of his Fatherly Care for us, when with repeat­ed Instances, he begs his Converts to pray to God for Him; [Rom. 15.30. Eph. 6.19. Col. 4.3. & 1 Thes. 5.25. Hebr. 13.18.] Much less can it Eclipse the Majesty and Lustre of Gods Royalties, that Sinners, conscious of their un­worthiness, and dreading Gods Holiness, hum­bly Venerate, and Pray to Holy Mary, to offer up her Requests unto Her so gracious Father, Son and Spouse, for our relief; since Gods excessive Love hath so copiously qua­lifi'd Her, with the most sublime Prerogatives, of her Divine Maternity, and a proportion'd Innocency and Holiness; whereby to render Her Person and Petitions more acceptable to himself; and her Devotes more active in their Addresses, and more confident of success, in their humble and reasonable Suits; This is a Demonstration, drawn from the Intrinsick Merits of the Cause, and frequently insisted upon, by the Holy Fathers, in their Doctrine and Practice, concerning this super-eminent, Sacred and Religious Worship of holy Mary. Though still, with an indispensable sub­ordination to, and dependency on JESƲS, the Son of the eternal God, our Soveraign Mediator and Peace-maker; and the head spring [Page 72] of all our Hopes, and of all Mercy, Grace and Glory; and also, of the several sub-ordi­nate degrees, of the acceptableness of the Saints, in their Petitions to God for us; and consequently, of that first Rank, the holy Mother of JESƲS challenges thereby, in the Hierarchy of our glorious Petitioners; and of all those superlative Praises, Titles of honour, Marks of internal Worship and Mediation of Intercession, asserted and pra­ctic'd in our Innocent Contemplations; 1. as Pious, in giving due Veneration to a glorified Crea­ture of her Excellent Stile and Grandeur, with­out offence to the God of all Grace and Glory; 2. And useful, by inviting all the Disciples of JESƲS, to worship God, so glorious in the Queen of Saints and Angels; and to seek Mercy from JESƲS, through the powerful Medi­ation of the holy Mother of JESƲS.

Sect. XV. That the Exaltation of the Holy Mother of JESUS, above all the Choires of glorified Creatures, renders not the Contemplations, useless to Christians.

LIX. HAving clearly evidenc'd, from the true Motive, Rule and proper End, of the Worship of the Saints, That our Catho­lick Devotions address'd to Them; and upon more pressing Arguments, super-eminently due to the holy Mother of JESƲS, can no way prejudice the undispensable Right, Measure, and terminative Object of our Divine Worship, due to God, and to Him only; and moreover, that they are Pious in themselves, due to the Saints, and useful to the needy, humble and confident Petitioner: I shall finish this Apology, with a further Illustration of two Material Points; First, That the transcendent Glory of the holy Mother of JESUS, above all the Choires of Saints and Angels, can be no just Plea, against the use and benefit of the Con­templations. Secondly, That the Contemplati­ons are only a Continuation of the Ancient Pra­ctice of the Catholick Church, recommended unto us, by the Consent and Tradition of the Holy Fathers, through all past Ages.

[Page 74]LX. As to the first Position; The Oppo­sers of the Contemplations, do allow, first, That the Saints in Heaven, do pray for us here on Earth; then, That Sinners may also pray unto the Saints, still their Fellow-Citizens in this World; wherefore thirdly, if the glo­rious Saints in Heaven, can know by any Means, the Requests we Sinners here make to them; It will demonstratively follow, That it is both lawful, and beneficial, to invocate those glorious Citizens of Heaven, Gods Favourites and our Friends; To the same intent, that they now pray for us; and after the same man­mer, we now pray to the yet living Members of Christ.

LXI. Now, That it is possible, The Saints in Heaven should know our Petitions here made to Them, seems easily enough conceivable; without giving those glorious Creatures, either a Divine Being, or a Con-subsistence in a Di­vine Person; or any Divine Attribute, of All-presence, or All-knowingness. First, from the Amplitude of Gods Power, to which we must allow some Operations, whose Means and Me­thods, the most subtile created Capacity com­prehends not; especially Mans, by Nature, or Sin, confin'd to sensible and subluna­ry Productions; as is manifest, in the System of the heavenly Bodies, Generation of Winds, Motion of Seas, Convayance of Sounds, &c. which wonders of Nature, Philosophy, however clear-sighted, could never discover [Page 75] to the satisfaction of All. Secondly, From the successful Attempts of Art; especially in this Ingenious Age, in the discovery of Acustick Tubes, and Ophthalmick Instruments, for the convayance of very distant Material Objects, to the Ear and Eye. Thirdly, From most cer­tain Matter of Fact, bearing proportion with our Lemma: For Samuel knew the Secrets of King Saul, Elizeus of his Servant Giezi, and of the King of Syria; Daniel of Nebuchodo­nozor, St. Peter of Ananias; and the holy Prophets, of Persons, Places, and Times distant. [1 Reg. 9.19 & l. 4.5.25. & cap. 6.9. Dan. 2.26. & Act. 5.1.]

LXII. Fourthly, From the Manner, How this knowledge of our Petitions, may pro­bably be convay'd unto, or acquir'd by, the glorifi'd Spirits; Albeit, it concerns not us, as Christians, who walk by Faith, that the Thing is, when duely propos'd, as a Divine Credible; to know, how that thing can be; as, how God is one, in Three Persons? how the Word is made Flesh? how a corporal Fire can burn a Spirit? Because Faith, having no In­trinsick Motive, assents only to the Verity re­veal'd; but leaves all Disputes, concerning the Manner, How? to Philosophy; as a Cu­riosity, not at all appertaining to Religion; which only teaches us, to learn our Divine Cre­dibles, from the un-disputed Heads, Eminen­tial, or Representative, of the Churches Hie­rarchy. The Manner therefore, How these [Page 76] Secret Petitions of Sinners may be imparted to the glorious Saints, according to School-Di­vines, possibly may be; either by an Intuitive Vision of our Desires, however secret and distant, either in themselves, or in the Supe­riour Light of Gods Essence, which is an Emi­nential Myrror of all Truths; For this know­ledge is an Illustrious Branch of the Theolo­gical Science of the Saints; [Conc. Senon. Decret. 13. fid. Bern. l. 5. Consid. c. 1. Aug. l. 13. Conf. c. 25. Dion. l. div. Nom. c. 7. Scot. 3. d. 14. q. 2. n. 20.] Or by an Abstractive knowledge thereof, by Means of some created Images, to that end ordain'd by the Almighty, for the supplying the activity of absent, or too distant Objects, relating to the State of each Saint, according to the Amplitude of their Merits and Glory; which the Fathers and Doctors, allow to the Angels and Adam, in their first Creation; [ Aug. l. 4. Gen. ad lit. c. 23. & 29. & 11. Civ. c. 7. & 29. Scot. 3. d. 3. q. 9. n. 10. & D. Bon. d. 4. a. 3. q. 1. & 2. & D. Th. 22. q. 62. a 1. ad 3.] And is therefore much more allowable to Creatures, in their State of con­summated Happiness.

LXIII. As to the Saints knowledge of our Petitions, by the Way of Intuitive Vision, two Things are very observable; First, That we must not confine the Science of the Saints, either to an essential dependence, on Sense or Fancy, or to a prefix'd limit of the Sphere of their Operations; since Souls in their State [Page 77] of Separation, have their Intellectual Faculties, as well as Angels; and without question, of a far greater Sphere, even according to the Course of Nature, than any Sense, however active and comprehensive; because in their Operations, they are exempt from material Organs and Images; and therefore the Sphere of their Activity, as well as the method and manner of their intentional Productions, are not distinctly comprehended by us, nor con­sequently may they be prescrib'd and limited by us; any more than the Fecundity of the Earth, the Influences of the Stars, or the Agility of the Intelligences. Thus, to demon­strate, That there is no manifest Impossibili­ty, for the Saints, in their full Glory, to know Intuitively, in their own Natural Existence, the Prayers of their Clients, here below, at any distance, made unto Them.

LXIV. But then secondly, The Essence of God is absolutely an infinite Myrror, Eminen­tially and distinctly comprehending, and repre­senting all possible, past, present and future, even conditional Beings; Simple and Complex; however Contingent, Gods will having once decreed their Futurition; absolutely, or with reference to some condition; not as to Gods will, which is effectual, as it passeth on the Object; but as to the Thing willed, which de­pends on some condition, not actuated by that Will, and which therefore remains purely in a State of possibility. Thus, Gods Essence is [Page 78] the Superiour and Eminential Light of the Saints; able to supply, in a more elevated and comprehensive manner, the Motive, Activity and Vigour of all created Objects, as to the Intuitive Vision of each; and of this the Royal Prophet speaks, [Ps. 35.10.] That in This Infinite Light, the Blessed shall see all the in­feriour Lights; The Majesty of Gods Face, serving as a Sun, not only to discover, and embellish the glorious Beauties of th [...] heavenly Paradice; but also, to represent in its self, after a most perfect Manner, whatever may con-naturally appertain to the Science of the Saints; [Apoc. 21.23.] & consequently, the most individual Conditions of every one of their Devotes; [ Greg. l. 12. Moral. c. 14. & l. 2. Dial. c. 35. & l. 4. c. 33.] as our Blessed Lord expresly declares, in that Jubilee he affirms to be amongst the Angels, upon the Repentance of every Sinner; [ Luc. 15.10] and that every glorious Soul shall then be equal to Angels; [Matt. 22.30. Luc. 20.36.] and that they All, shall retain the self-same Zeal, for the Advancement of Gods Glory, by the Conversion of Sinners, as when yet their fel­low Mortals; [Matt. 22.39. & 1 Cor. 13.8. & 1 Jo. 4.20.] That blessed Multitude of glorified Creatures, being ever sollicitous, for the Salvation of our Souls, however secure they be, of their own Glory; as St. Cypr. speaks; [ Serm. 4. de Mortal.] and ought superlatively to be appli'd to the Mother of beautiful Love.

[Page 79]LXV. Next, as to the Abstractive know­ledge, which the Saints possibly may have, of the secret Petitions of their Clients on Earth; the Case seems cleer, above all Exception; Since Fathers and Doctors seem agreed, That the Angels were therewith endow'd, as to their Evening Science, of Creatures in their Natural State; [ Aug. l. 4. Gen. ad Litt. c. 29. & l. 11. Civ. c. 7. & 29. Scot. 2. d. 3. q. 9. n. 16.] and Adam in his original Innocence; [ Eccl. 17.6.] as to the Essence of God, and the ma­nifold Natures, Properties and Operations of Creatures; and super-eminently must be the special Priviledge of the ever Immaculate Mo­ther of JESƲS, if allow'd to any PƲRE CREATƲRE; [D. Thom. p. 3. q. 27. a. 1. D. Bon. 3. d. 3. q. 1. a. 1. q. 3. Scot. q. 1. n. 10. Smis. tom. 1. d. 6. n. 299. Faelix c. 9. de Vision. diff. 2. n. 5.]

LXVI. But, as to the Manner of stating the practice of this Abstractive knowledge; and especially, How the Saints do know, ab­stractively, the Prayers of their Devotes, in their private Closets, or in the more private Cabinets of their Souls; and this, however transcendent the glorious Station of the Saint is; there is no manifest Repugnance, That this knowledge may be acquir'd, either by Divine Revelation, or by the Ministry of Angels, to that end appointed; And both ways, either by an Intellectual Speaking and Hearing, where­by God, and his Angels communicate actual [Page 80] knowledge of their Prayers, as the blessed Spirits do now communicate theirs to each other, at an indefinite Distance; in their State of Glory, much amplifi'd, by the aid of super-natural permanent Lights; Or else, by transfus'd Images, distinctly representing their Requests, at whatever distance, absent; Or by some other means, possible to God, and as it pleaseth Him, though neither compre­hended by us.

LXVII. For, as I said, It matters not, How the Saints know their Clients Petitions? The Church being not at all concern'd, In stating that Question; or in prying into the Quid­dities, or Modalities of Reveal'd Truths; but humbly acquiescing, in an Assent to the Ex­istence, or Being of them, precisely upon the extrinsick Testimony, of that Legal Proposer, of their being reveal'd; who must be acknow­ledg'd by All, to be the most convinceing, to any prudent Enquirer after Christian Truth; and further, to be most conspicuously autho­riz'd, and attested, by the written Word of God. However, from these several rehears'd wayes, of Intuitive and Abstractive Know­ledges, which the Saints in Glory may have of us Mortals; and of our most secret thoughts and Affections, at any distance; It appears evidently, That this their knowledge of our Petitions, here made to Them, is possible; and is confirm'd, from the aforesaid Matters of Fact; several Prophets and Saints, by such a [Page 81] Vision, or Revelation, or otherwise, exactly knowing Things done, or spoken, in Absence, and at a vast Distance; even those things, which had then, no being, but in the Divine Essence, or in their abstractive Images; as is evident, in the Prophecies of the Birth, Won­ders and Kingdom of JESƲS, under the Old Law; and of the Kingdom of GOD and the Saints, in the New.

LXVIII. Thus then, the glorious Saints, if not by the Vivacity of their own Intellectuals, in that elevated State of bliss; yet by those other Mediate Helps, know such Requests of their Petitioners, at whatever distance, as may concern Them, considering their State of super­abundant Charity and Pitty; and the thence amplifi'd Communion of the Saints, in spiritual Favours, amongst themselves, and also to, and for us; God, of his Fatherly Love and Mercy, graciously indulging the use of such Advo­cates for us, who were sometimes acquainted with our Miseries; and from what they then suffer'd, and needed, learn'd to compassion the yet afflicted Members of Christ, still groaning in the Chains of Sensuality.

LXIX. This suppos'd, 'tis manifest, That our Addresses to the holy Mother of JESƲS, so Innocent, so full of GRACE, so exalted in Glory; (First, by Praises, Titles of Honour, and sensible Acts of Veneration suiting with the degree of her super-eminent Excellencies, above All Pure Creatures, of whatever Stile [Page 82] or Perfection; Next, by express Invocation of her Aid, for the procuring those Favours, we hope, by Her efficacious Intercession to God, for us; grounded on those Her endearing Grandeurs, and Gods gracious Promises;) are exceedingly useful to us.

LXX. For, absolutely, and universally, to make void this congruous and comfortable Advantage of Saint-worship, as to All Saints, All Requests, and All Petitioners: It must be peremptorily resolv'd; First, That no Saint, ever petition'd by Mortals, can possibly, by any power of God; or at least doth not, by any Means, know any one Thing done here; or at least, Not any one single Request of ours; Or that knowing any, yet will not Mediate to God for our relief; Or that Mediating for us, They cannot obtain the Grant of any one Request, by Them, made to God, for us. Secondly, That, neither the Saint, so petition'd by us; nor any other Saint or Angel, upon our Peti­tion, made to Them, or to God through them; these our Petitions, known, or not known to Them, but seen distinctly by God; They, either Mediating in particular, for some; or more amply, for all their Petitioners, at any time being; or yet more Generally, for all their Co-members, here in distress; These, either begging, or not begging their Aid, or Gods gracious Regard, to those In­tercessions of the Saints, one of those ways, made to God; It must be further Re­solv'd, [Page 83] That no Saint can be assum'd, even by the absolute, and extraordinary Power, of an Omnipotent God, at his own pleasure, as an Instrument of his Free and unlimited Provi­dence, for the Relief of our Necessities; And that God, in any wise, cannot establish one Hierarchy, or Empire of Illuminating, In­flaming, and Ministring Spirits, in the two Churches, Militant and Triumphant; and this precisely, because He is our Soveraign Lord, can Himself relieve our Wants, and doth with a fatherly Love invite us, to come to Him, [Mat. 11.28.]

LXXI. But this surely were too great bold­ness, peremptorily to Assert; since, the se­crets of Gods Power and Counsels are unscrutable, and that the Mediation of the Saints for Sinners, taught and practic'd by the Catholick Church, is so congruous, no where forbidden, nor involves any apparent Contradiction, or Ʋndecency. For if, any such knowledge of our Petitions, can be in the Saints; or any such Petition be made by Them to God, or any Divine regard be had to our Petitions, for any Saints-sake, so prais'd, Honour'd, Worship'd, or Requested by us: It follows manifestly, That our Saint-ser­vitude is useful to us; Because, if any Saint, doth any way know and relieve any Petitioner, to Them; or to God, through Them; It is use­ful, at any time, and for any want, to implore their Help and Acceptableness to God; who being super-abundantly Good and Bountiful, [Page 84] 'tis likely, may then, and thus, give Relief unto us; And if thus, for any Saint, much rather, for the Glorious Mother of JESƲS, super-eminently priviledg'd, above all Saints and Angels.

LXXII. But there be some, who would fa­sten upon our Catholick Addresses to the Glo­rious Saints, That, either we, who pray to the Saints; or God, who reveals to Them, our Petitions; therefore doth it, That the Saints may further to God, the knowledge, either of our Prayers, or of our Wants; in order, to work a greater Indulgence in God to us; which is an unjustifiable Calumny, no where hinted at, by any Catholick Tradition, Coun­cil, Father or Practice; All agreeing, in this one Verity, That the Glorious Saints, being exceedingly in favour with God, upon account of their participated super-natural Endow­ments of Grace and Glory, inherent in Them, and transfiguring Them into a Divine Likeness and Being; may more effectually obtain of Gods Clemency, the Grant of our Petitions, we for our Great and Frequent sins, oft deserve not. And it is indeed, a large demonstration of our good Gods super-abundant Love to us, that he makes known our Prayers, to the glo­rious Saints, by occasional Intuitive or Ab­stractive Illuminations; and is kind to us, for their sakes; Albeit too, God thereby pre­serves a congruous Subordination, co-herency and Communion, between the Members of the [Page 85] Militant and Triumphant Churches, under the gracious Illapses of super-natural Lights and Graces, for supporting the Dignity and Or­der of the spiritual Hierarchy of the Elect; from the Supream Monarch of both; and for the encouraging Humble and Timorous Peti­tioners, by assigning us, such glorious Advo­cates, such powerful Co-adjutors, at the Throne of a so oft provok'd Judge, and amidst so many desperate and entangling Miseries.

Sect. XVI. That the Contemplations, are only a Con­tinuation, of the Antient Doctrine and Practice of the Catholick Church.

LXXIII. THere remains now, only the se­cond and conclusive Point of this Apology; The shewing, from the Records of all past Ages, the Doctrine and Practice, offer'd to the Devotes of holy Mary, the Mother of JESƲS, in the Contemplations on Her Life and Glory, to contain nothing New, besides the Method; and therefore to be blameless, both in the Matter and Design; being only a new model'd Continuation of the Devotions of our Fore-Fathers, in several Ages, Tongues and Nations; supported by an uniform Tra­dition of Holy Fathers, Doctors and Preachers; and co-herent with the un-interrupted Au­thority [Page 86] of the suceeeding Chief, Eminential and Representative Governours of the Catholick Church; who are the Fathers of our Faith, under Christ. And certainly, it must appear to any Rational and considering Christian, to be an extream Folly, and Insolent Madness, ac­cording to St. Augustine's Rule, [ Epist. 118. ad Jan.] to dispute a Catholick Doctrine and Duty, which the whole Church hath canoniz'd, as holy and profitable, by her perpetual Acceptance and Practice; and whose Opposers, have still been branded, with the vilest Notes and Cha­racters of Ignominy, by the undoubted Rulers and Pastors of that Church; and accounted Violators of the Majesty, Innocency, Holiness and Glory of the Son, while they abrogate or impair the Honour of his Divine Sanctuary, Holy Mary the Mother of JESƲS. For the Ignominy and Scorns past on the Parent, is also the contumely of the Child, [Eccl. 3.13.]

LXXIV. Nor may we abridge the Venera­tion, due to Holy Mary; since her Son JESƲS would not infringe a Rule of Honour to Her, engrafted by Nature in All Children, and by Grace confirm'd and recommended to all; [ Luc. 2.51.] Since the Holy Ghost hath through all States of Gods People, since Adams Fall, by the Pens of the Divine Writers, pro­nounc'd the lofty and Magnificent Panegyricks of the Mother of JESƲS; [Gen. 3.15. Psalm 86.3. Matt. 1.16.] and since our So­veraign Lord, has by a special Commission, [Page 87] made all Christians, adoptive Children of the Mother of JESƲS; and by his last breath, oblig'd all to accept Her, as such; and to pay all those Marks of Honour to Her, which may become that Duty and report, we have to JESƲS; [Jo. 19.27.] So that, there cannot be a greater Reproach, cast upon a Christian, next to his Apostacy from Christ, by Heresie or Schism, than to contaminate this holy Sanctuary of Christ, by ravishing the Honour and Veneration due to Holy Mary, who gave to JESƲS, those rich Springs of peace-making Blood, which was the price of the World, the Laver of our Souls, and pur­chase of our Glory; and by whom all Nations are bless'd. In pursuance of which Magni­ficent Favours, all Generations of the Catho­lick Church, have been ever busie in the Praises, Honour and Worship of that rich Fountain, whence those precious Streams of super-natu­ral Blessings issu'd; and in courting Her, by their humble Addresses, for Protection, and Intercession to God for us; Whence, such copious Blessings have already flow'd, in the Souls of the Saints, the living Images of God, and Temples of his Sanctity, Grace and Glory. All which will manifestly appear, by the following Testimonies of the Fathers, in the several Ages of the Church; carry­ing in themselves, and handing unto us, the sense and Practice of the Diffusive Church, holding Communion with, and Obe­dience [Page 88] to, the Eminential and Represen­tative.

Sect. XVII. Illustrious Testimonies of the Reverence, of the first Age of the Church, to­wards the Holy Mother of JESUS; as a Rule to all succeeding Ages, thereof.

LXXV. THE first Age offers to us, the sa­cred and venerable Testimonies of the holy Evangelists, Apostles, and some Fa­thers of the Infant Church of Christ; though only glancing briefly at the eminent Privi­ledges, Perfections and Merits of this Divine Creature; and the consequent efficacy of her Power, at the throne of Mercy, of her Son JESƲS. Under which Heads they have left unto all following Ages, the most Illu­strious and pithy Panegyricks on the Mother of God, that could ever be proclaim'd, by the Tongue of Men or Angels; that have served to all succeeding Doctors and Preachers, through all Nations, as Theams for their Sermons and Orations; and which are of that Majesty and efficacy, as to bend the knees of all Pure Creatures, unto her, as their powerful Queen and Advocate.

[Page 89]LXXVI. First then, as to the Illustrious Prerogatives of Holy Mary; she is stiled the Spouse of the Holy Ghost; ^(a) [Matt. 1.20. Luc. 1.35.] The Mother of JESƲS; ^(b) [Matt. 1.16. Mar. 6.2.] and the Mira­culous Instrument, of the ineffable Ʋnion of Con-subsistence, of God and Man, in the Per­son of the eternal Word; and the Rich Foun­tain of the Blood of JESƲS, saving on the Cross, sanctifying in the Sacraments, and pleading at the Tribunal of Gods Justice; ^(c) [Matt. 1.21. Luke 7.21. Act. 4.12. Gal. 4.4. & 5. & Apoc. 5.9.] Titles, far above those of Queen of Angels and Refuge of Sinners.

LXXVII. Next, for the most sublime vir­tues of holy Mary, The Evangelists recom­mend unto us, Her fervent Practice of Di­vine [Page 90] Contemplation, of Extatick Prayer, and of giving praises to her Almighty Benefactor. ^(a) [Luke 2.19. Act. 1.14. & Luke 1.47.] Her exeellent Faith. ^(b) [Luke 1.45.] Ad­mirable Purity. ^(c) [Luke 1.27.34. & 38.] Pro­found Humility. ^(d) [Luke 1.38, 39.] Perfect Obedience. ^(e) [Luke 1.39. & 2.5.] Her Fide­lity and Obsequiousness. ^(f) [Matt. 2.11. Luke 1.56.] Her incomparable Fortitude and Pati­ence. ^(g) [Luke 2.4. Jo. 19.25. Luke 2.35.[Her super-eminent Holiness, Merits, and Ac­ceptableness to God; even to a degree of Astonish­ment of the Angels, at the marvellous applicati­on of Gods Liberality and Power, whereby to enforce and heighten Them. ^(h) Luke 1.28.30.42.48.49. & 11.27.]

[Page 91]LXXVIII. Then, as to the Amplitude of the Spiritual Power of holy Mary the Mother of JESƲS, in the Empire of Grace and Divine Favours, suiting to those her Illustri­ous Prerogatives, Virtues and Merits; there be two convincing Demonstrations, recorded by the holy Evangelist St. Luke; first, the stu­pendious Efficacy of her single Fiat, Be it done; for as Gods Fiat, in the beginning of Nature, was a demonstrative Mark of his proper Omnipotency, in extracting the whole Fabrick of the World, with all its Moveables and Or­naments, out of a meer Nothing; [Gen. 1.3.] So Maries Fiat, in the beginning of Grace, as an evident token of her appropriated ple­nitude of Power, proportion'd to her fullness of Grace, co-operating with the Almighty Source of all Goodness, gives a Being, with all con-natural Parts and Perfections, to JESƲS; That ineffable and most Divine Compound of God and Man, con-subsisting in the One Person of Gods co-eternal Word. ^(a) [ Luke 1.38.] Secondly, The miraculous Activity of her su­per-naturaliz'd Voice, assum'd as a special In­strument of the Sanctification of St. John Bap­tist, [Page 92] as yet in his Mothers Womb. ^(b) [ Luke 1.44.]

LXXIX. The efficacy of her Mediation of Intercession to God, for Mortals, appears ma­nifestly, in her sollicitous Request to JESƲS, at the Marriage Feast in Cana of Galilee; ^(a) [Jo. 2.3.] For the Insurance whereof, to all Intents, of our protection by holy Mary, and of her effectual Mediation to Himself for us, our blessed Lord formerly gave a most ample Instance, in his voluntary subjection, and obsequiousness to her Commands, from the Age of twelve years, to thirty; ^(b) [ Luke 2.51.]

LXXX. No wonder now, if the Angels of Heaven become Subjects to the Mother of JESƲS; and that the Inhabitants of the Earth, be Her Devotes and Petitioners; unto whom the Soveraign Lord of Heaven and Earth, vouchsafes to make himself a Son and Subject. Hence it was; That the Royal Prophet [Page 93] reporting to Posterity, a Magnificent Vision, wherein God show'd Him, the future Majesty and Prerogatives of this Divine Creature, tells us; ^(a) [ Ps. 44.10.] That he saw Her Clad in a Mantle of Cloth of Gold, imbroider'd with Jewels, of an infinite rich Variety; standing near to the Almighty himself, even at his right hand; for St. Athan. [Serm. de Deip.] and St. Greg. Naz. ^(b) [Tragoed. de Christ. pa­tient.] Explains this Prophesie, as an Essay of the Grandeurs of holy Mary, in her Glory and Power; and therefore the same holy Pro­phet, to mark out unto us, that Veneration, and Intercession, we owe to this Glorious Queen of Angels, expresly foretells, guided by the Spirit of Prophets; ^(c) [ Ps. cit. 13.] That the Gentiles, and all the Potentates of the Earth, shall pay Homage to this Divine Mother, and shall become Her Petitioners.

LXXXI. To these Irrefragable Authorities, of the Great Oracles of the Gospel of Grace, and Founders of our Christianity, agreeing with the Prophets of the Old Law; evident enough, to convince this mis-believing World, [Page 94] of the super-eminent Excellencies of the Glo­rious Mother of JESƲS, and of our Obli­gation to Worship and Petition her Grandeur; and to silence all bold Invaders of her Rights; and violators of Christian Duties; we may add the honorable Testimony of St. Andrew the Apostle, who stiles her, an Immaculate Vir­gin, and proper Instrument of Mans Redemption; ^(a) [ Alois. Lipoman. è Presb. Achaiae.] S. Peter, the Prince of the Apostles, expresly asserts, the wonderful Advantages of praying to the most Glorious Mother of JESƲS; and craves Mercy of God, and freedom from all Evil, through her Mediation. ^(b) [Liturg. S. Petr. med.] But S. James the younger, more plainly stiles Holy Mary, the most Holy, most Immaculate, and most Glorious Lady of all Believers; and through her Mediation, begs of God, his Di­vine Protection, and the Blessings of his Mercy. ^(c) [ Liturg. S. Jacob. Min. med.] And S. Denys the Areopagite, in the brief report he gives of the Illustrious Funerals of the Mother of JE­SƲS, calls her the Mansion-house of the Divi­nity, and the Beginning of Life; and brings in the Colledge of the Apostles celebrating her Praises, with Hymns and Canticks. ^(d) [ Epist. Dion. ad Timoth. apud Damasc. Orat. 2. de Dormit. Deip.]

[Page 95]LXXXII. From these Illustrious Witnesses, of the Ancient and Innocent Veneration and Invo­cation of the Mother of JESƲS, it mani­festly appears, that albeit the Sacred Monu­ments of this First, and others next succeeding Ages of the Catholick Church, either decay'd [Page 96] by Time, or destroy'd by Persecutors, or falsi­fi'd by false Brethren, be few; in regard of the great Train of holy Pastors and Teachers, who by their Doctrine and Practice, convey'd to us, the Apostolical Faith and Holy Insti­tutions, conserv'd entire to this day, by the Divine Providence; ever assisting and guid­ing the Eminential and Representative Church-Authority; Yet even these few, do abundant­ly demonstrate the Primitive Doctrine and Pra­ctice of this Important Article of the Commu­nion of the Saints, as to the Worship and Inter­cession of Holy Mary, the Mother of JESƲS, even under the dreadful Mystery of the Sacri­fice of the Mass, the greatest Act of Divine Worship.

Sect. XVIII. Testimonies of the Second Age.

LXXXIII. IN the Second Age, St. Irenaeus, stiles the Holy Mother of JE­SƲS, The Advocate of the guilty Children of Eve. ^(a) [Libr. 5. c. 19.] And Tertullian calls Her, The Co-adjutrice of our Saviour JESƲS, in repairing the Apostacy of our first Parents, and in promoting Mans Salvation. ^(b) [l. de Carn. Christ. c. 17.] And the great St. Justin Martyr, in his Illustrious Apology for Christian Religion, offer'd to Antoninus Pius the Em­peror, doth in express Words vindicate this Age of the Church, from the Imputation of Atheism, impos'd by Pagans, for the practice of Saint-Servitude; acknowledging the Fact, but denying and refuting the Crime; in that, Christians give them, not Divine, but only Saint-Worship. ^(c) [ Justin. Mart. Apol. 2. ad Antonin. Pium Imper. Vid. Apol. 1. ad Senat. & Resp. ad q. 30. Gentil.] wherein he exactly agrees with the first Age, and the practice of Ours.

Sect. XIX. Testimonies of the Third Age.

LXXXIV. THis Age gives us many solemn Witnesses of the Practice of Christians in their days, in Worshipping and Invocating the Glorious Saints; and conse­quently of the Holy Mother of JESƲS, the Queen of Angels and Saints; [ S. Cypr. Epist. 34. & 37. ad Clerum. Cornel. P. Epist. 1. Euseb. Alex. hom. de Cult. Sanct. Orig. Hom. 1. in Ezech. med. l. 8. contr. Cels. hom. 5. in Cant. & hom. 16. in Jos.] But S. Me­thodius doth specially dilate himself in the Praises of Holy Mary; ^(a) [Orat. in Hypant. Dom.] where, having given Her many mag­nificent Titles of Honour, he expresseth his sin­gular confidence in her protection, through the whole Course of his Life; and to that end, He requests Her powerful Aid; call­ing Her, the delicious Fountain of Salvation, and Altar of Propitiation, where the Almighty Creator casts forth the powerful beams of his most ardent Love.

Sect. XX. Testimonies of the Fourth Age.

LXXXV. THE Fourth Age abounds with a copious train of Zealous Wit­nesses of this great Article of Christian Doctrine and Devotion, towards the Glorious Mother of JESƲS; receiv'd from their holy Pastors and Teachers, and by their pious Care trans­mitted to their Disciples and Successors; for a clear conviction of the Innocency, Equity and Antiquity, of the Veneration given to Her by the Catholick Church. ^(a) St. Athana­sius [Serm. de Sanctis. Deipar.] proves Her Right, to the Imperial Titles of Lady and Queen, from her being the True Mother of God, who is the King of the World; and to that end, applies to Her, the Prophesie of that Illustrious Queen, David saw standing in glory at the right hand of God; thence he pro­claims the Amplitude of her Power in the Spiritual Kingdom of JESƲS; and ac­cordingly implores her Protection and Prayers.

[Page 101]LXXXVI. To the same purpose, speaks in this same devout Age; ^(b) St. Ephrem, ^(c) St. Basil, ^(d) St. Gregory Nazianzen, ^(e) St. Ambrose, ^(f) St. Epiphanius, ^(g) and St. Hierom; all eminent Doctors, renown'd Saints, and unreprovable Witnesses of Catho­lick Truth, and singular Champions of the Prerogatives, Veneration and Invocation of holy Mary, the Mother of JESƲS.

Sect. XXI. Testimonies of the Fifth Age.

LXXXVII. THE Fifth Age of the Catho­lick Church, supported by its own Grandeur, under the Conduct of its Apostolical Pastors and Teachers, against the Heresies of Vigilantius, Nestorius, Eutyches, and other Enemies of the Mother of JESƲS, give us a conspicuous Continuation of the Sacred Chain of the Primitive Doctrine and Practices of Christians, towards Her. The Council of Ephesus, gives Her the transcen­dent Title of the Mother of God; [Ephes. c. 13.] from which time, the Church salutes her with that known Prayer, Holy Mary Mother of God, pray for my Sinners, now and in the hour of our death, [Coriolan. Annot. ad Can. 8. Ephes.] And thus the Most Illu­strious Mother of JESƲS, ^(a) whose due Praises were envy'd by the treacherous Ser­pent, was honour'd with more magnificent Titles and Addresses. ^(b) S. Jo. Chrys. offers to God, the Divine Sacrifice, through the Me­mory, and to the Honour, of the most blessed and glorious Lady, the ever-Virgin Mother of JESƲS; and begs Gods acceptance thereof, through her Mediation. [Liturg. S. Chrysost.] And again, He attributes the Reparation of [Page 104] Mans Spiritual Life, to the Merits of Holy Mary. [Serm. de Lign. vetit.] ^(c) S. Au­gustin in like Manner; implores the Protection and Prayers of the blessed Virgin, under most excellent Attributes of respect. [Med. c. 40. n. 5.] And elsewhere, He admires the Privi­ledges, and Miraculous Operations of this Di­vine Creature, in promoting Mans redemption; acknowledges his own unworthiness to be­come her Petitioner, and craving to be ad­mitted to the number of her Clients, he con­cludes with that Excellent, and well known Anthem: Holy Mary, succour the distressed, aid the timorous, comfort the sorrowful, pray for the People, intercede for the Clergy, mediate for all devout Women; and grant, that whoever honours thy Festivals, may experience thy Fa­vours. [Serm. 18. Sanct.] then he calls her, the Miracle of Gods power. [Serm. 34.] and the Mediatrice of the World. [Serm. 35.]

[Page 105]LXXXVIII. Many other Holy Fathers of this Learned and Pious Age, do in like man­ner dilate themselves, in their Panegyricks on the Mysteries of the Holy Virgin, and their humble Requests of Her Mediation to God, for his super-natural Blessings; as appears in the devout Monuments of ^(d) St. Proclus of Constantinople, ^(e) St. Cyril of Alxandria, ^(f) Hesychius and ^(g) Chrysippus of Hieru­salem, ^(h) St. Peter Chrysologus of Ravenna; and of many ⁽ⁱ⁾ others, who in general, assert the Worship and Invocation of glorified Creatures; and whose co-herent assent, with the receiv'd Tradition of former Ages, do ma­nifestly evidence the Innocency, Equity and Antiquity of our Catholick Saint-Servitude, super-eminently due to the Holy Mother of JESƲS; and consequently do vindicate the Contemplations on her Life and Glory, from the unkind Reflections of their Opposers.

Sect. XXII. Testimonies of the Sixt Age.

LXXXIX. IN the Sixt Age, ^(a) St. Fulgen­tius, with great Energy, acknow­ledges the holy Mother of JESƲS, to have a most ample Power, at the Tribunal of Gods Mercies, for the relief of her earnest Peti­tioners. ^(b) Andreas Cretens. says, That all Princes and Powers of the Earth must adore the Mother of JESƲS, as the common Propi­tiatory of Sinners. ^(c) St. Greg. Magn. seems to say, the proper Motive, of the Amplitude of Her Power with God, and of Our Duty to Her, to be her super-eminent Merits, whereby she transcends all the Quires of Saints and Angels, next beneath the Throne of the ever-blessed Tri­nity. For which reason, we may presume, ^(d) The Emperor Justinian was mov'd, to erect those many Sumptuous and Magnificent Tem­ples, to the honour of the glorious Mother of JESƲS.

Sect. XXIII. Testimonies of the Seventh Age.

XC. THE Seventh Age of Christianity agrees with the former, in the Doctrine and Practice of the Worship and Invocation of the holy Mother of JESƲS. ^(a) Witness the Tenth Council of Toledo, where the Fathers enact a special Canon, for celebrating the Festivals of the Sacred Virgin. ^(b) Sergius Pap. 1. Appoints solemn Processions and Litanies, on the Feasts of her Nativity and Assumption. ^(c) St. Isidore oft dilates himself in the Praises and Worship of holy Mary; and shews, that the Catholick Saint-Servitude derogates not [Page 109] from that Worship, which is due to God only. ^(d) And St. Ildephons prostrating himself be­fore the holy Mother of God, conjures her by whatever is Sacred and Mysterious, in the Con­ception of the eternal Word, to obtain of Him the Remission of his Sins, to command his deli­very from all Iniquity, to render him emulous of her own transcendent Vertues, and to give Him a relish of the delicious Treasures of the Love of JESƲS.

[Page 110]XCI. The Opposers of our Catholick Saint-Servitude, as taught and used by Christians, of all Ages and Nations of the Apostolical Church, regarding more the rind and Criti­cism of Words, than the Spirit and Truth of Christianity, discover'd by the Holy Fathers; are much offended at the Phrase of Command, sometimes us'd in our Addresses to the Mother of JESƲS, in order to his Divine and Theandrick Operations, appertaining to Mans Redemption and Sanctification by Grace; as in this passage of St. Ildefons: Thence inferring, our manifest Idolatry, in Worshipping and In­vocating Holy MARY, as the chief and ab­solute Soveraign over Souls, and Author of Grace and Holiness, [ Calvin. l. 3. Instit. c. 20. n. 22. Answer. p. 25. Specul. p. 17.]

XCII. But as the erecting of Temples, and Consecrating Altars therein, under the Pa­tronage and Protection of Holy Mary, the Mo­ther of JESƲS; and the Ordaining Priests, to offer Sacrifice there, upon Her Festivals; or the Imposing her Sacred Name, in Baptismal Regeneration; or making Holy Vows of Evan­gelical Perfection, in a Religious Society, esta­blish'd [Page 111] in Memory of some Excellent Mystery of her Life, &c. cannot be reputed Idolatry, because none of these Acts are design'd, imme­diately, properly and absolutely to Holy Mary, but to God only, the Supream Lord of all Crea­tures; though by Appropriation performed in Remembrance of Her, or of some Mystery re­lating to Christ, or of some signal Favour ob­tain'd of Christ, by her more powerful In­tercession and Protection, as by a super-eminent Saint, a more glorious Image of the Divine Perfections, and most endear'd Favourite in the Court of Heaven; gratefully, piously and duely acknowleg'd by those our external Acts: So neither can those sensible Marks, of that great Confidence, Catholicks conceive, of the power of the holy Mother of JESƲS, with­in his Spiritual Empire, in Requesting Her, to bestow Temporal or Spiritual Gifts, or even to command us, to be cleansed from sin, which cannot be done, but by the power of JESƲS only; in the known sense of the holy Church, he esteem'd, an Invasion of Gods Imperial Power, or a Giving to Holy Mary, that Reli­gious Worship, which is proper to JESƲS, the Son of the eternal God; who alone, is the absolute Creator, and Giver of Life, Light, Grace, and of all Good Things. [Eph. 2.8. Jac. 1.17.] And the Soveraign Lord of All, by Essence, and indispensably, in whole and in part. [ Levit. 19.4. Ps. 23.1.] Insomuch, that although God, covenanting with his [Page 112] Church, to assist her Governours, Eminential, or Representative, in Teaching all Truth; to co-operate with her Ministers of Sacraments, in Sanctifying well-dispos'd Believers; and to give Life everlasting, to Faithful Laborours in his Vineyard, with proportion to their Merits in Christ; by Virtue of his Fidelity, whereby, his promise and performance still run parallel; [Matt. 28.20. Jo. 20.23. Scot. 4. d. 1. q. 5. n. 12. 2 Tim. 4.8. Trid. Sess. 6. c. ult.] Yet in Right of Gods Essential Supremacy over all Creatures, and Independency on all, no Crea­ture, of whatever Spiritual magnitude, can claim any Gift of his Mercy, or power over his Will, upon any strict Obligation of Justice; [Alens. p. 1. q. 39. m. 1. D. Thom. q. 21. a. 1. D. Bon. 4. d. 46. a. 2. q. 1. Scot. q. 1. n. 4. & 11. Smif. tom. 1. disp. 4. q. 5. n. 45.] But as St. Aug. [1. Conf. 4.] says, he gives what's due, though Debter to none; because, as St. Anselm remarks, [ Prosolog. c. 10.] God is Just, not giving as due, but doing what becomes his In­finite Goodness; upon his promise, passed in his Gospel of Truth and Grace, under the Seals of his most tender Love to Believers.

XCIII. Whence 'tis manifest, according to the Doctrine and Spirit of the Catholick Church; First, that Faith, Remission of sins, and sanctifying Grace, are not the principal, proper, and Physical Gifts of any, however glorious Creature: Secondly, that God is not rigorously subject to any power beneath himself, [Page 113] as to the dispensing his Gifts and Graces to us. Thirdly, That therefore, whatever the Forms of our Prayers are, their design is, only to desire Gods gracious and glorified Servants, to pray for us; and according to the ampli­tude of their participated super-natural Dig­nity, and the acceptableness of their Prayers according to the Measure of that Dignity, co­venanted for, in the Gifts of Grace, earnestly and effectually to obtain of God, those Gifts for us, purely by their Mediation of Inter­cession with God; according to the known Decree of this Sixth General Council, under Pope Agatho, c. 7. Ʋnusquisque Christianus, solo Deo adorato, invocet Sanctos, ut pro se in­tercedere apud Divinam Majestatem dignentur; Having given Divine Worship to God only, let every Christian pray to the Saints, that they would vouchsafe to interceed to the Divine Majesty for them, [Syn. Constant. Gen. 6. c. 7.] And according to the practice of the Fathers of the Fourth General Council, under Pope Leo the Great, act. 11. Flavianus post mortem Vivit, Martyr pro nobis oret; Flavian, though dead, lives; Let the Martyr pray for us. [Syn. Gen. Chalced. act. 11.]

XCIV. Wherefore, although, according to the true Spirit of the Gospel of JESƲS, Catholicks do piously and confidently covet the Patronage and Protection of the Saints, as sub­ordinate Ministers of manifold Favours, not exceeding their Power; such as are Illumi­nations, [Page 114] or Suggestions of holy thoughts and desires; Restraining, or destroying the Illusions of Demons; Diverting of many evil Accidents of Mans Life; which are the proper Effects of the Ministery of the Angels and Saints, [Gen. 48.16. & Ps. 90.11. with Matt. 22.30.] Since the Saints are, as the Angels of God; and therefore do offer up our Petitions to God, and joyn their Prayers with ours; Yet is it not lawful, to Invocate the Saints, of whatever Excellency they be, as chief Authors of Mans Redemption from sin, or of his Sanctification by Grace, or of his Glory with God; this being uncommunicably proper, effectively, to the Omnipotency of God; meritoriously, to the Mediatorship of JESƲS Christ; whereof, neither is properly and strictly, subject to the Empire of any Creature, otherwise than through a free condescention and Covenant of the Divine Goodness, for the raising and sup­porting a Sinners Confidence, in the super-abundant Aides, offered for Mans Salvation; and thus Man Conjures his Friend to command his affections; and Josua's Faith commands God to arrest the Sun in its Meridian, [Jos. 10.14.] And Christ assures us upon his Fidelity, that whatever the true Believer asks in Prayer, God will grant his request, [Matt. 21.22.] Whence the devout St. Augustine, [l. 5. Conf. c. 9.] Dignaris enim, quoniam in saeculum Miseri­cordia tua, eis, quibus omnia debita dimittis, etiam promissionibus tuis debitor fieri. Because [Page 115] thy Mercy, O God, is for ever, thou vouchsafest to become a Debter to thy own promises; even in regard of those, whose sins thou forgivest. Much rather, when a glorified Soul, asks for a peni­tent Sinner, dreading the Justice of an offended Father, and fearing the foulness of his own Crimes, and therefore making his Addresses, by the heavenly Courtiers; but with the strongest confidence, by the holy Mother of JESƲS, as his chief Favourite, by privi­ledge, 1. of her Divine Maternity, Innocency and Holiness; and 2. of the filial Love of JESƲS; through which confidence, St. Ildefons, St. Bo­naventure, St. Bernardin, and other Illuminated Servants of God, beg holy Mary to command the dispensing of Divine Favours, in Right of Christs gracious promise to the Church, and of his super-abundant Love to his Mother; though they still own Her, as a Pure Crea­ture; and therefore as a meer Petitioner; though of a most super-eminent Acceptableness with God.

Sect. XXIV. Testimonies of the Eighth Age.

XCV. THis pious and learned Age abounds with many Illustrious Witnesses of the received Doctrine and Practice of the Church, as to that Worship and Invocation of the holy Mother of JESƲS, with Praises of her Heroical Vertues, and giving Her such Titles of Honour, as are suitable to her Ex­cellent super-natural Prerogatives, asserted in the Contemplations on her Life and Glory. ^(a) Our holy Country-man, Venerable Bede, sayes, Holy Mary is to be Worshipped, by Men and Angels, as their Queen; that she forsakes not those, who confide in her Protection; and since God delights in the Prayers of the Saints, that he will not reject the Petitions of his own Mother. ^(b) St. German, Patriarch of Con­stantinople, tells us, That even in the holy Sacrifice of the Mass, offer'd to God, for the Re­mission of sins, and the Sanctification of our Souls, we in the first place implore the Prayers of the Mother of God, as One, in all Divine Favours and Gifts, transcending all the Saints and Heavenly Spirits. And elsewhere he ac­knowledges her Ʋniversal super-intendency over Christians Wants and Petitions. ^(c) St. Jo. Dam. frequently dilates himself in the Praises [Page 117] of the sacred Virgin, giving her magnificent Titles, professing his Veneration towards Her, and humbly craving her Prayers and Pro­tection.

[Page 118]XCVI. The same Tradition of our Christi­an Worship and Invocation of the holy Mother of JESƲS, is yet further supported, by the cleer Testimonies of other Holy Fathers and Illustrious Writers of this Eighth Age. ^(d) Cosm. Hieros. ^(e) Alcuinus, ^(f) The Fathers of the Seventh General Council, un­der Adrian 2. ^(g) And Charlemain in his Laws, for the observance of the Feast of the Assumption of our Lady; and in his Pragmati­cal Sanction, for the Immunity of the Church of the Holy Virgin in Aquisgran.

Sect. XXV. Testimonies of the Ninth Age.

XCVII. THe Piety of the Catholick Church, towards the Holy Mother of JESƲS, supported by an uninterrupted Tra­dition, of the Doctrine and Practice of all for­mer Ages, is confirm'd by the Fathers of this Ninth: 1. In their Censure of Claudius Bishop of Turin, who in this Age revived the Here­sies of Nestorius, the Iconoclasts and Vigilan­tius, all great Enemies of the Holy Mother of JESƲS; and as such are proscribed by Church Authority. [Jonas Aurel. Tom. 4. Bibl. patr. Baron. an. 825. n. 58.] 2. In their repeated Veneration and Prayers to the Saints. [ Niceph. Constant. Patr. Ep. ad Leon. p. 3. Haym. hom. de Laz. Raban. Ep. ad Otgar.] And 3. in the Decree of the Eighth General Council, justify­ing the ancient Tradition, of giving that Deri­vative [Page 120] Honour and Veneration to the Images of Saints, which is given primitively to the Originals, they represent. [Conc. Constant. 4.] And in order to the Holy Virgin, ^(a) St. Ni­cephorus [Epist. cit.] gives an account of the constant practice of the Greek Church, agree­ing with that of former Ages, and with the Custom of the Latin.

Sect. XXVI. Testimonies of the Tenth Age.

XCVIII. THe same received Doctrine and Practice, of the Veneration and Invocation of Holy MARY, we find sup­ported by the Concord of the Writers of the Tenth Age, relating the Zeal of those Times, in propagating the Glory of the Saints, and re­questing their Protection and Prayers. [ Win­dechin. l. 1. Annal. Regino, Chron. An. 655. 773. & 871. Rather. vit. S. Ursmar. Luitprand. l. 4. hist. c. 14. S. Odo Cluinac. l. Transl. S. Mart. c. 5. tom. 7. Bibl. patr.] The words of St. Odo are very expressive. Tu ergo, ô bone Martine, pie Pater, Pastor & Patrone noster, nobis, filiis & alumnis; nec non & VENERA­TORIBƲS tuis, more tuo, bona confer, noxia sub­move; & ORATIONƲM jugi instantia, gaudia nobis Interminabilis Vitae, obtine. Thou there­fore, O Holy Martin, our Pious Father, Pastor, and Patron, continue to grant unto thy Children, Disciples and Worshippers, thy accustomed Fa­vours, defend us from all evils, and by the effi­cacy of thy earnest Prayers, obtain for us, the Joys of a never-ending Life.

Sect. XXVII. Testimonies of the Eleventh Age.

XCIX. IN the Eleventh Age, ^(a) Suidas re­proaches Leo Isauricus, and his Son Constantine, Emperours, of profane Insolency and Madness, in forbidding the honorable Title, and Invocation of the Mother of God; and by asserting her want of power to relieve her Clients and Petitioners. ^(b) Hermannus Contract. shews his Piety to Holy Mary, in the Anthems, Alma Redemptoris, and Salve Regina, used in our Church Office, and cano­niz'd by its Authority; though severely in­veigh'd against by our Modern Vigilantians; [First Answ. to Misrepres. p. 19.] as other Pious Hymns and Prayers, to our Blessed Lady, us'd by the same Spirit and Authority are. Also, [ Specul. B. M. p. 11.] ^(c) St. Peter Damian, a Holy and Learned Prelate, frequently dilates himself, in the Praises, Encomiums, Venerati­on and Invocation of the Holy Mother of JESƲS. And ^(d) St. Anselm, sometime Primate of England, a glorious Light of the British Empire, and Illustrious Champion of the Prerogatives of Holy Mary, humbly commits all the concerns of his Life, to the Protection of the Mother of JESƲS, for the securing his Plea to Heaven.

Sect. XXVIII. Testimonies of the Twelfth Age.

C. THis Age abounds with a multitude of Illustrious Champions of the Excellen­cies, Worship and Invocation of the Holy Mo­ther of JESƲS; who have left to future Ages special Methods of Practical Devotions, for the advancement of Christian Piety towards Her, and for the acquiring of new Clients. That of ^(a) St. Bernard is very remarkable and usual. Thou art our Lady, our Mediatrice, our Advocate; reconcile us to thy Son JESƲS, recommend us to Him, plead our Cause before him; Grant, O thou Blessed of Women, through all those Favours JESƲS bestowed on thee, through all those Prerogatives thou deservedst of JESƲS, through that Mercy thou gavest the World in giving JESƲS; That he, who through thy Mediation, would partake of our Miseries; may, through thy Intercession make us partakers of his Glory. In like manner, other Fathers and Doctors of this pious and learned Age, express their Veneration and humble Supplications to the Mother of JESƲS. ^(b) Petrus Mirab. Abbot of Cluny, reports many Wonders wrought by the Power of holy Mary, for the relief of her Devotes. ^(c) Ru­pert Abb. calls the Holy Virgin, the Holy of [Page 125] Holies, and most sublime Mountain of Spices, to which we lift up our Eyes, and crave help. ^(d) Goffrid. Abb. Vindoc. invites all, to beg of her, perfect Purity and Holiness; calls her the Mother of Christians, through Gods spe­cial bounty, that JESƲS may by her, be more effectually moved, to relieve us, as his Bre­thren; and that none would perish, did they cordially implore her Prayers. ^(e) Hug. de S. Vict. begs of God, that through the Merits and Prayers of Holy Mary, the Sun of Justice may always shine mildly upon us. ^(f) Rich. de S. Vict. says, that not only the Miserable, but even our Miseries too, pray to the Mother of Mercy, and are heard by Her. ^(g) And Arnoldus Carnot. affirms. That by reason of the Cor­relation of JESƲS and Mary, as Son and Mother, grounded on their Con-substantiality, they have a mutual Interest in the Conversion of Sinners, Holiness of the Just, and Glory of the Saints.

Sect. XXIX. Testimonies of the Thirteenth Age.

CI. IT were superfluous, no offer a Catalogue of the Asserters of the Prerogatives and Praises of Holy Mary, and of the Veneration and Invocation due to her, in this Age, wherein the most Learned and Holy School-men, the Illustrious Champions of Catholick Truth and Sanctity, do specially agree in this great Point, of the Innocency, Equity and Antiquity of our Christian Worship and Mediation of Intercession, to the Holy Mother of JESƲS. ^(a) Alexander Hales, of an honorable and ancient Family of that Name in Kent, the first Doctor of the Seraphical Order, the first Compiler of School-Divinity, and the first Master of the two great Lights of the Church, the Seraphical and Angelical Doctors, S. Bonaventure and S. Thomas; doth most amply and efficaciously prove, the due use and advantages of Saint-Servitude, of their Prayers to God for us, and their pre­senting our Petitions to God. ^(b) St. Bona­venture is a most singular Champion and Propa­gator of the Praises, Honour, Worship and In­vocation of Holy MARY, as Queen of An­gels and Saints, and endow'd with all the Pri­viledges of Grace, Glory and Power, in the Kingdon of JESƲS, communicable to the [Page 128] Best of Pure Creatures. ^(c) St. Thom. Aquin. is another Illustrious Defender of the Prero­gatives, Immunities, and Rights of the holy Mother of JESƲS: He proves, that by Vertue of her Divine Maternity, she approaches next to God, in all communicable Perfections; is free from all sin, is to be worshipped and Invo­cated with super-eminent Saint-Servitude; and is the mighty Envoy of our Nature to God, for the reconcilement of Mankind. ^(d) Albertus Magnus speaks in the same Phrase: In his Marial, he sayes, that God, in regard that his Son JESƲS, was the Son of Mary, endow'd her with a kind of infiniteness of super-natural Perfection. ^(e) In like manner a most Illustrious train of other learned and holy Preachers and Doctors of this zealous Age, in their Panegyricks, Summes of School-Divinity, and Questions on the Books of Sen­tences, do frequently justifie and propagate this sound Doctrine and Practice of super-emi­nent Servitude; with so constant an Assent, re­ceiv'd from above. ^(f) The use whereof prov'd extreamly beneficial to the People of Soisson, who touch'd with the Holy fire, found a prodigious Redress, through the Mediation of the holy Mother of JESƲS. ^(g) Whence the Seraphical Doctor might duely conclude; That Holy Mary had, not only a comprehensive Fullness of all Perfections of the Saints; But moreover keeps the Saints themselves in their Full­ness, that it diminish not; preserves their Vertues, that they slack not; supports theih Merits; that [Page 129] they perish not; restrain the Devils, that they hurt them not; and appeases her Son, that he punishes not.

Sect. XXX. Testimonies of the Fourteenth Age.

CII. THis Age still gives clear Evidences, of the Piety, both of Eastern and Western Churches, towards the Holy Mother of JESƲS. ^(a) In the East, we have the Emperour Andronicus the Elder; of whom it is reported, as a Test of the Belief and Practice of the Grecians, and as a signal Mark of his Christian Zeal, that he ever carried in his [Page 130] Bosom, the Image of Holy Mary, in witness of his special Veneration towards Her; and of his confidence in her Protection and Prayers; for a further proof whereof, he frequently kissed it, with Expressions of great Tender­ness and Devotion towards Her, upon his Death-bed. ^(b) But in the West, the Zeal of this Age is wonderfully conspicuous, in Asserting the Preservation of the Holy Mother of JESƲS, from the Guilt of Original Sin, revived, and am­plified, An. 1303. by our renown'd Coun­try-man, the subtile and Pious Doctor John Dunscot, the Glory of England, the Ornament of Oxford, the Star of the Seraphical Order, and the Illustrious Champion, of the transcendent Perfections of Holy Mary; of the Amplitude whereof, he prescribes this certain RULE, That all that Excellency must be allow'd to Holy Mary, which is not against the express word of God, or the Authority of the Catholick Church. ^(c) To these may be added, a vast Cloud of authentick Witnesses of our Catholick Saint-Servitude in General; and of the super-emi­nent Worship and Mediation of Intercession, ac­knowledged through all former Ages of the Church, to be specially due, to the holy Mo­ther of JESƲS.

Sect. XXXI. Testimonies of the Fifteenth Age.

CIII. THE Piety of this Age, towards Holy Mary, is manifest; ^(a) from the Judgment of Catholick Writers, who about the time of the Council of Constans, asserted the Veneration and Invocation of the blessed Virgin, against the then spreading Impostures of Wicleff, [l. 3. Trialog. c. 30.] against this ancient Doctrine and Practice of the Catho­lick Church; of which our learned Country-man ^(b) Waldensis, gives an exact account, evidently proving, That the glorious Saints, according to the degree of their super-natural State and Grandeur, ought to be honour'd, and magnificently worshipped; not Latreutically, as Infinite and Independent Deities, as our con­scious Opponents would have it believ'd, the better to colour their Separation from the an­cient Body of Christians, of the true Aposto­lical Line of Descent; but with a sub-ordinate and relative Veneration; due to them in Right of their participated Excellencies, of Grace and Glory. ^(c) We have also the Judgment of the Fathers of the Council of Basil, asserting [Page 132] as Pious, Holy, and according to Divine Re­velation, the Doctrine of the preservation of the ever Immaculate Mother of JESƲS, from all stain and liableness to Original Sin: [ Conc. Basil. Sess. 36.] And in recommending, in a most special manner, the Veneration and In­vocation of Holy Mary, as a most effectual Means, for the obtaining of God, the Blessings of Peace and Ʋnion between Christian Princes; [Sess. 43.]

[Page 133]CIV. The same Religious Practice is con­firm'd, ^(d) by the devout Chancellor of Paris, who calls the holy Mother of JESƲS, The firm Hope, and special Refuge of Sinners. ^(e) Dion. Carthus. humbly begs the Protection and Prayers of the Saints. ^(f) Blessed Laurence Justinian, having heaped up many Excellent Praises and Honourable Titles, as an Illustrious Mo­numeni of his Piety, to Holy Mary; offers up his Vows of Fidelity to Her, beseeching God, that he may become victorious over his sensual Passions, by her Mediation. ^(g) The devout St. Bernardine, in his sublime Panegyricks, frequently exhorts his zealous Hearers, to a super-eminent Esteem of the Excellencies of Holy Mary; and specially to confide in her Protection and Prayers, as being singularly priviledg'd above all PƲRE CREATƲRES; the most powerful Advocate, Patroness and Mediatrice of Christians; The holy Sanctuary of Propitiation, and the most indulgent Refuge and Safe-guard of penitent Sinners. 'Tis very remarkable, what he affirms, [ Serm. 15. de S. Mar.] That the high acts of Faith and Obe­dience, which this Divine Creature used, in her assent to the stupendious Mystery of the Incarna­tion, were incomparably more Meritorious and acceptable to God, than the Collection of all the most inflam'd Operations of the Saints. And again [ Serm. 61.] That she was endow'd with a kind of Immenseness of Sanctity, Grace and Perfection; and with an almost unconfin'd Ju­risdiction [Page 134] over the Treasuries of heavenly Grace. ^(h) To these we might add, an Im­mense Catalogue of Illustrious School-men, Con­trovertists, Preachers and Historians of this flourishing Age of the Church; who oft re­peat this Primitive Doctrine and Practice, and with exemplar Zeal, do humbly Venerate and Invocate the holy Mother of JESƲS, as their most potent Advocate, at the Throne of her Son JESƲS, for the Blessings of this, and the next Life.

Sect. XXXII. Testimonies of the Sixteenth Age.

CV. IN this Age the Fathers of the Illustrious Council of Trent, manag'd by a special Providence of God, for securing the Ancient Doctrine and Customs of the Catholick Church, receiv'd from above; against the Innovations of Schism and Heresie, by monstrous super-fetations invading Gods Sanctuary, and pol­luting whatever is Sacred, with their un­clean private Spirit; ^(a) do with great earnest­ness, maintain this pious and useful point of Saint-Servitude in General; and in a special Manner, do encourage Christians to a super-eminent Worship and Invocation of the holy Mother of JESƲS; while they, not only recommend unto us, an Imitation of the sub­lime Vertues of the Saints, [Trid. Sess. 25. Decr. de Invoc §. Illud vero.] and a Veneration of their Persons and Representatives, by rea­son [Page 136] of those Vertues; by which they are the Living Members and Temples of the Holy Ghost, [§. Sanctorum.] ^(b) But moreover lays a most solid Foundation and Motive, of all the super-natural Grandeurs, and consequent duty of super-eminent Worship and Invocation of the holy Mother of JESƲS; for as much as that in regard of her inneffable Priviledge of her Divine Maternity, they will not conclude Her, under the General Curse of Original Sin, [Sess. 5. Decret. de peccat. Orig. §. declarat.] whereby they shew, their high Opinion, of the exuberant Amplitude of the Grace, Holi­ness and Glory of the Blessed Virgin; her super-eminent Merits, and Acceptableness to God; and of that Veneration, upon such pressing Motives, due to Her; with a firm Confidence in the Success of her Protection and Prayers. ^(c) Besides these Fathers, this Learned and Zealous Age affords innumerable eminent Doctors, who abundantly maintain this Arti­cle of Saint-super-eminent Servitude, against the Assaults of Luther, Calvin, and other In­novators; as most Ancient, Pious and Ʋseful, to all, who believe, confide in, and hope for the Communion of Saints.

Sect. XXXIII. That the Innocency, Equity and Antiquity of the Super-eminent Veneration, and Invocation due to Holy Mary, with Magnificent Praises, and Titles of Honour, ought to be acknowledg'd by all True Believers.

CVI. AS for this present Age, wherein we now live, if we humbly cast an Eye back, on the Chain of this Doctrine and Devotion, which links us fast, to the Apostles Times; and to the Oracles of the Evangelists, Angels, and Christ, deliver'd by them, in fa­vour of the Excellencies of holy Mary; which are thence handed to us; and are from in­trinsical Causes supported, by the super-eminent Priviledges, of the ever-Innocent, most holy and Glorious Mother of JESƲS, the Soveraign Mediator of Men and Angels; can we believe, and hope in JESƲS, and not bless holy Mary, by whom we have JESƲS? can we love JESƲS, and not Honour his Sanctuary, wherein the power of the Al­mighty, made [...]e Word Flesh to abide with us? Can we apprehend the Idea of a Mother of JESƲS, beautified with all the Ex­cellencies of Nature and Grace, con-naturally [Page 139] sitting her, for so stupendious an Operation, and now glorious in Heaven, next beneath JESƲS, and not bend our knee, with an humble acknowledgement of that her un­accessible Grandeur? Or can we conceive her nearness to God, Her clear sight of the infinite Myrrour of all Creatures, Her co-operation to Mans Redemption and Holiness, and Her exuberant fullness of Charity; and yet deny that she offers her Prayers still to JESƲS for us; and knows those Wants, Tears and Prayers, which we powre forth in the pre­sence of her Son JESƲS? Surely, such impregnable Motives, drawn from Autho­rities, Reasons, and Obligations, so convincing, should effectually induce any sincere Enquirer of Truth, and not prepossessed by Passion, or Party, to confess the Innocency, Equity and Antiquity of the Veneration and Invocation of holy Mary; asserted in the Contemplations, on her Life and Glory; and that its propagation and practice, through the Christian World, of all Tongues, Ages and Manners, must be according to St. Augustine's Rule, [l. 22. Civ. c. 7.] An effect of Gods Power, and not of Mans Perswasion; And that, as Richard of St. Victor speaks, [l. 1. Trin. c. 2.] If it be an Errour, it proceeds from the irrefragable Authority of Truth it self, speaking by such Signs and Wonders, as are proper to God only.

[Page 140]CVII. Yet further, even in this Critical Age, which nicely searches the most authen­tick Records of Time, Monuments of Councils, and Fathers, Authorities of Miracles, and Opi­nions of School-men, Panegyrists, and Mystical Divines; there be so many Illustrious Asser­tors of this true and solid Devotion, towards the holy Mother of JESƲS; so many con­spicuous Testimonies, of the Judgement of our Chief Bishops, amplifying the Sacred Myste­ries of holy Mary, erecting Monuments in Honour of her Name, establishing Festivals, for an encouragement of the Doctrine and Practice of this super-eminent Saint-Servitude; and in condemning the pretended Zeal of some few scatter'd Members, who against the whole torrent of the Catholick World, have late­ly endeavour'd to asperse this Worship and In­vocation, through a pretended Indiscretion of some too credulous Devotees; finally, there be so many convincing Arguments of its Innocency, Equity and Antiquity, drawn from the constant Practice of the Catholick Church diffusive; in solemnizing the Mysteries of the holy Mother of JESƲS, frequenting Oratories dedicated to God, under her Memory; and registring themselves, Disciples of Christian Perfection, in Religious Orders, Confraternities and Soda­lities, establish'd by Church-Authority, under some Illustrious Mystery of Holy Mary, for the improvement of Virtue, with marvellou [...] Success, through all Nations of the Christia [...] [Page 141] World; That it were too great an Insolency, to impeach this Truth and Custom, either of Novelty or Superstition.

CVIII. Conclude we then, That super-eminent Praises, Titles of Honour, Veneration, and Invocation of Prayer, are due to the holy Mother of JESƲS; being drawn from Mo­tives so Just, of the Almighties Love and Boun­ty to Her, and Her thence ensuing Excellencies and Perfections, above all other PƲRE CREA­TƲRES; and being convey'd unto us, by a perpetual Series of Classical Fathers, Pastors and Doctors, from the Apostles time; with­out possibility of shewing, their beginning in any later Age; or any Opposition from any, but such, as, besides their guilt of other He­resies, decried, even by our Antidicomarians; have been, even for that Cause, cut off from the Ʋnity of the Catholick Communion; as ap­pears in the Manichees, Eustathians, Vigilan­tians, Claud of Turine, Pseudo-Apostles, Wal­densians, Almaricus, Wicleff, Luther, and Cal­vin, Enemies of the Glory of the Saints, of their acceptableness to God, and of their Com­munion with the Just; as if they, who some­times pray'd with us, should now, either not pray, or to no purpose do pray for us; and that they, who here reliev'd us by their Prayers, should now, not know us, nor mind us, nor have any power with God, to assist us. [ Cassiodor. l. 1. Institut. c. 13.]

CIX. So that, nothing doth offer it self [Page 142] further, to incapacitate the Glorious Saints; and above all these, the most Innocent, Holy, and Glorious Mother of JESƲS; to hear our Praises, Honourable Appellations, Ex­pressions of Veneration, and humble Petitions; and to help us in our Wants; since 'tis possi­ble, Pious, Authoriz'd and Beneficial; and this, more effectually, in order to holy Mary, by how much more glorious she is, whom we Petition; and by how much the greater Au­thority, this Doctrine receives, from its ancient Tradition, as to matter of Right and Duty; and its antient Practice, and the many unde­niable stupendious Benefits, thereby obtained, [ Trid. Sess. 22. c. 3. de Sacrif. Miss. & Sess. 25. decret. de Invoc.] above all exception evidenc'd, in matter of Fact; from the Histories of a Times, and of Classical Writers living in those times; agreeing, both to the Doctrine receiv'd, and Devotions used, and Benefits granted; and consequently obliging us, to the like Practice; and this, most Eminently, towards the holy Mother of JESƲS, because most excellent, in all communicable Perfections, above all, how­ever glorious, PƲRE CREATƲRES; and therefore deserving super-eminent Praises, Titles of Honour, most profound Veneration, and our humblest and most confident Addresses, that she vouchsafe to become our Advocate to JESƲS; The God of all Glory, the Giver of all Grace, the Forgiver of all Sin, and the Saviour of Men and Angels, from [Page 143] whom ever begins; and to whom finally are directed, all Praise, Honour, Worship and Sup­plication, (through the Mediation of the Glo­rious Queen of Men and Angels;) as from, and to, the Head-spring of all super-natural Light, Grace and Glory. Amen.