The Virgin Mary misrepresented by the Roman Church in the traditions of that church, concerning her life and glory, and in the devotions paid to her, as the mother of God ...

THE INTRODUCTION.

Giving an account whence the Roman Church has so much to say concerning the B. Virgin, when the Scriptures and the Ancient Writers of the Church say so little of Her.

THAT Infallibility which the Church of Rome only challenges, and so much boasts of, can signifie no less than this, That she expects that all Christians should securely commit, not only their Faith, but also their Devotions to be conducted by her. For it is not so necessary in Religion, to be instructed in all its Arti∣cles, and to believe aright, as it is duly to obey and serve God: nor is every wrong Opinion so dangerous, as false and mistaken Worship. If a Physician should proclaim himself for infallible, the reputation of his skill would quickly sink, if he failed ordinarily in the Regiment of Health, and made more Distempers than he cured. And no wise Traveller would chuse him for the Guide of his way, who though he perfect∣ly knew every step of it, yet was wont to lead those whom he conducted, to repose themselves under Trees of unhealthful shade and influence; and to bring them, for the quenching their thirst, to those Springs whose Waters were neither clear nor wholesome. A learned person a 1.1 of this Church, is so sensi∣ble of this truth, that he is fain to defend, that their Infal∣libility extends as far as to the Canonization of Saints; and that there can be no mistake committed herein; for, says he,

If in this matter the Church can be deceived and deceive, the pillar and ground of Truth would totter and fall; the

Lord Christ would forsake his Spouse; the Holy Ghost would not teach those that are his all necessary Truth; Pe∣ter would not in his Successors feed the Flock of Christ with the necessary food of Religion; no nor Jesus Christ him∣self the Prince of Shepherds: For he to whom the Pope gives his Testimony, and pronounces, that he is authentical∣ly to be venerated with Religious Worship, and to be in∣voked with publick Prayers; if such a one may prove to be no Saint, is it not plain, that a false Testimony is given, deadly poison, lying worship, &c.?

Another great Spanish Preacher says, b 1.2 The Catholick Church which is govern'd by the Spirit of Truth, cannot require the Faithful to Worship any thing really False. And Cardinal Bellarmine c 1.3 gives us a great ma∣ny reasons to prove that the Church cannot err in Canonization of Saints.

But how false this Assertion is, has been shown them in nu∣merous instances, d 1.4 not long since. That a great many of the Saints they venerate are Fabulous, and no evidence that such were ever in being; some Canonized for Saints that were Boutefeus and Traytors, heady and high-minded, such as spake evil of Dignities, and unjustly opposed the Powers ordain∣ed of God. The Reader will see false Miracles and false Tales advanced to give them reputation and credit; and, which is worse still, the Falsity so apparent, that those who make use of them to abuse the simple thereby, must needs, if they be but tolerably knowing in History, be self-condemned. In fine, he will see so clearly that the interests of the World, and not those of true Piety, both makes many of their Saints and warms their Devotions to them, that he may well su∣spect, that in this Church Faith has not been well preserved, when he sees so little regard had to the keeping of a good Conscience. Yet I must show you far greater abuses than these, I mean such as are commited in their Devotions to the B. Virgin Mary.

Here we have a new scene opened, and a very strange one. They have put a Sceptre into the hands of this Handmaid of the Lord, as she calls her self e 1.5; they have advanced her into a Throne by God himself; and, without asking his leave, call her the Queen of Heaven. Some of them give her the name of a Goddess, and if we may judge of them by the Worship they

pay to her (which is the way the Scripture takes in the descri∣ption of Idolater) f 1.6 she is the Goddess of this Church. They doat so much upon her divine Excellencies, that they fansy God himself to fall in Love with her, as his Spouse: And a late bold Jesuit h 1.7 dares to give this for a Reason, why she is not a Goddess, because there can be but Three persons in the Deity, otherwise, Deus Deam vellet, si posset; God has kindness enough to make her one, if he could.

Who can forbear, when he considers the madness of this Worship, from crying out, Lord! into what extravagant fol∣ly and heights of impiety does that Superstition run, where the wisdom of Men prescribes the way of their Religion, with∣out once consulting their Maker? For we may as well put the Question to this Church, as Epiphanius of old did to the Collyridians, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. What Scri∣pture hath told us any thing of this? What Prophet has given leave to worship any Man; much less a Woman? The great si∣lence of the Scripture in this matter is acknowledged by them∣selves (as we shall see by and by) and the Reader will meet with admirable Reasons, why this Church is so copious in giving an account of her, when the Scripture says nothing of it. In the mean time, I cannot but mention a Complaint that Pet. Cluniacensis once made (as Espencaeus k 1.8 relates it) of the Service of St. Benet.

That among the false Canticles in the Church of God, and among the loud trifles that were odious to him, on the Feast of the great Father Benet, he heard a Hymn sung, and was compelled to bear a part in it, in which Song he found at least Four and twenty Lyes.

This Trade you see went pretty forward in this Church above Five hundred Years ago; but since that time it is vastly im∣prov'd, and in the case of the B. Virgin, above all other Saints, the fictions are far more numerous and bold; because they bear proportion to that height to which their fancies have advanced her. This plain dealing our Adversaries cannot bear, and no wonder, since nothing can more vex a Cheat, than to be discovered. All that have remarkably contributed to this, have been loaded with their Calumnies, alive or dead, no matter which. Thus they have told the World, that Lu∣ther l 1.9 like a jolly Glutton, having made a large meal at Sup∣per, the Devil, the same night, strangled him in his Bed:

That Calvin m 1.10 rotted alive, and died of the Lousie Di∣sease: And a Cretian Lyer n 1.11 forces the Learned Casaubon to prove, in almost half a Chapter of his Book p 1.12 that his Father was not hanged, as the Jesuit had reported of him. But the most spiteful charge against us, and, if it were true, not to be answered, is, That Protestants cast contempt upon the B. Virgin her self. Bellarmine says q 1.13 The Hereticks now give no honour to the Virgin: And Coster the Jesuit r 1.14 accuses us, That we reduce the Mother of God into the rank of ordinary Women; and with impure Tongues fear not to blaspheme her, as one obnoxious to sin, to vicious perturbations of soul, and to the wrath of God. Wherein they deal with us, as they did with the Opposers of their Superstition heretofore; for thus Th. Raynaudus s 1.15 reports of the Albigenses, That they called the B. Virgin Monoculam & meretricem. But our Adversaries them∣selves in another mood will be our Compurgators in this mat∣ter. Carthagena t 1.16 has mustered up the sayings of many of the first Reformers, giving large Encomiums to the B. Vir∣gin, such as any Catholick might repeat after them; and par∣ticularly cites this saying of Calvin, I trust in God it shall ne∣ver be said of me, that I have an aversion to Mary, towards whom not to be well affected, I esteem it a certain sign of a reprobate mind. And Canisius u 1.17 gives singular thanks to immortal God, who not only out of the mouth of Babes and Sucklings, but even of Adversaries, has perfected his Mothers praise. There needs but a little Charity to make any one believe, that it is no ways likely, while we profess to adore the Son, that we should think meanly, much less speak contemptuously or blasphe∣mously of the Mother. No, we are so far from it, that we are always ready to own her as a most blessed person; and that she was endued with Excellencies far above the common size of her Sex: And though we cannot determine the mea∣sures of her Vertue and Sanctity, yet we are sure they were such as deserve always to be admired by us, and imitated: We admire particularly her singular privilege in being cho∣sen to be the Mother of our Lord; and acknowledge, that she wanted no Gifts nor Graces that might qualify her thereun∣to. But as we are perswaded, that we come not short in giv∣ing her all due praises; so we think it both possible and dan∣gerous, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to advance her above what is meet,

as Epiphanius speaks x 1.18 and we bewail the sad instances of this in the Roman Church; and are not to be blamed if we avoid this rock, as well as that other 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of those that undervalue the Holy Virgin. The same Father has cautioned us, That we are not to honour the Saints above what is befitting, but to honour him that is their Lord y 1.19: and we unfeignedly consent to what he says, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Let Mary be honoured; adding withal, Let the Fa∣ther, Son and Holy Ghost be adored, but let no Man adore or wor∣ship Mary. z 1.20 In a word, we heartily subscribe to what one of their one Poets says of her: a 1.21

Non est laudis inops Virgo, tot floribus Hybla Non redolet—segetes non tot spicantur aristis Per Libyam, quot sancta parens praeconia laudum Verarum si quaeris habet; figmenta relinque, Et quod scire nequis, ne divinare labora, Incassum—.

That is,

The Virgin lacks no praise, not Hybla yields More Flowers, nor Ears of Corn in Libyan Fields, So fair and thick, as her true Vertues rise: Think not to grace her then with specious Lyes; Nor give her those perfections, by fond guess, Thou ne'er canst find, and only make her less.

Herein indeed lies one great difference betwixt us and them, That we, observing that it is the plain design of the Holy Writers, in the particular account they give of the won∣derous Birth and Life, Death and Resurrection of Jesus, to engage all Men to believe, That he is the Christ b 1.22 the Son of God; that our eternal Life depends upon our knowing him who is the only true God, c 1.23 and Jesus Christ whom he hath sent; that there is no Salvation in any other, nor no other name d 1.24 un∣der Heaven given among Men but his, whereby we must be saved; and that having the power of Judging all the World com∣mitted to him, all Men are bound e 1.25 to honour the Son,

even as they honour the Father; we, I say, finding this to be the great concern and scope of the Gospel, are well satis∣fied with those few words of Truth and soberness, we meet with there, that relate to the B. Virgin his Mother; and are not needlesly curious to enquire any farther. It's plain it was him they designed to advance and not her: Even the Ho∣ly Spirit's over-shadowing her Virgin Womb, was rather in∣tended to proclaim the Glory and Majesty of his Incarnation; than of her Conception. The Scripture mentions some other instances of her Faith and Piety, wherein it places her chief Happiness, as St. Austin's known saying expresses it; f 1.26 Ma∣ry was more blessed in receiving the Faith of Christ, than by Con∣ceiving the Flesh of Christ: For Materna propinquitas nihil Ma∣riae profuisset, nisi selicius Christum corde quam carne gestasset: Her nearness to him as a Mother had not profited her, if she had not been more happy in bearing Christ in her Heart, than in her Womb. Which also our Saviour confirms in that saying of his, g 1.27 Yea rather blessed are they which hear the Word of God and keep it. As for other matters concerning her, where the Scriptures have not gone before us, we are contented to re∣main in the dark; concluding that we are not one way or other much concerned in them; for if we had, God would no doubt have declared them to us. We think it necessary for the honour of our Lord, to believe, that his Mother remain∣ed a Virgin till she bare him and brought him forth: We think it highly probable too that the Honour of our Lord pre∣served her a Virgin ever after; and we detest the bad Spirit of Helvidius, that made a contest of it, and brought it into dispute in the Church. But yet we are of the great S. Basil's mind h 1.28 that if she had not remained a Virgin afterwards, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Doctrine according to Godliness would not have suffered by it; and therefore we lay not such stress upon it, as upon the former, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, We leave it without anxious inquiry about it. But now this Church, having as much business with the Virgin as with Christ himself, and making indeed more stir about her; the modesty of the first Faith, and the silence of the Scri∣pture, give them but little comfort; if they cannot find in the old Gospel enough to proclaim her a fit object of Mens wor∣ship, and to engage their Religious addresses to her, rather

than fail of this, which they are resolved upon, they will make a new Gospel, which the Apostles never Preached; and venture the Curse that is threatned to them that do so, Gal. 1. 8. First indeed the words of the Scripture must be Wire-drawn, and Every Syllable of it that relates to her stretched and set upon the Tenters; but still they find, that the Bed is shorter than that a Man can stretch himself on it, and the Covering narrower than that he can wrap himself in it i 1.29 They are therefore re∣solved to add where that is defective, and to feign those pri∣vileges for her which they cannot find there. To shew a lit∣tle their fine way of proceeding in this Matter.

They have laid down this for an undoubted Rule, as any Aphorism in Hippocrates, that Mensura perfectionum B. Verginis est maternitas Dei. Her being the Mother of God, is the measure of the Perfections of the Blessed Virgin. Not to dispute at present the Truth of it, which may be granted in a sober Sence, let us see what Conclusions they draw from it. Aquinas k 1.30 infers, That the Blessed Virgin, because she is the Mother of God, has a kind of infinite Dignity belonging to her, from that infinite good which is God; and that in this respect, nothing better than she could be created, as there can be nothing better than God. Ant. Spinellus the Jesuit says: l 1.31 From this Motherhood of God, that Maxim owned by all Divines is drawn; viz. That there is no gift of Grace that was ever granted to any pure Creature, which was not bestowed upon the Virgin in a like or more perfect manner, unless it were repugnant to her Sex. Where∣fore all the Graces, Vertues, and Privileges divided among other Saints are found collected in her alone. And they are very fond of that saying of S. Bernard, m 1.32 Whatsoever has been granted to other Saints, though but to a few, we are not to suspect that it has been denied to so glorious a Virgin. Aquinas n 1.33 in another place from these principles has deduced her Sanctification before she was Born; the Privilege never to have committed any Sin mortal or venial, and a fulness of all Graces above all others. This, one would judge, is pretty fair; but a daring Jesuit o 1.34 resolving to enlarge the Charter of her Privileges, has advanced this position, That all true Theology does require, That in those things that belong to the greater glory of Jesus and his Mother, if the Church does not pro∣hibit it, (and they are sure it will not interpose to the hindrance of the Mother at least) we are not to look what Two or Three, Five or Ten Doctors have said in the Case, but what will best de∣fend

and secure the Honour of Mary and Jesus. Here now the door is set wide open to give admittance to all the throng of Fables, that any one will invent, under pretence to advance her Honour: The Evangelists have said Truth enough to make Jesus glorious; and they are resolved to try what may be done for Mary in the other way: And every Monk or Nun of a busie Fancy, is perpetually teeming forth some new privilege to grace the B. Virgin withal. Albertus Magnus p 1.35 had got them up to Fourteen. Vinc. Bandelis q 1.36 reckons Twelve Privileges bestowed on her from the Fourteenth Year of her Age and afterwards, which considering this date of them is an increase: But Spinellus has made them up above a Score, r 1.37 which I will set down out of him, that the Rea∣der may try how many of them he could have Collected by perusing the Four Gospels, without the help of those fore∣named Principles. They are these. 1.

She was not only elected by God, but pre-elected before all others, Cantic. 6. 8, 9. There are Sixty Queens, and Eighty Concubines, and Virgins without number: My Beloved, my undefiled is but one, the only one of her Mother, the choice one of her that bare her. 2. That she was promised by Heaven to the Fathers, prefigured by my∣stical Miracles, foretold by Prophetick Oracles, and by the Sybils was honourably predicted. 3. That she sprang by the kindness of God from barren Parents, that vowed to give to God the Off-spring he should bestow on them; that an Angel foretold her Nativity to her Parents, which we do not read in the Scriptures concerning any other Woman,

(no nor of her neither there.)

4. That she only of all the Chil∣dren of Adam, that descended from him by the ordinary way of Propagation (per seminalem rationem) was free from Origi∣nal Sin. 5. That in the very beginning of her immaculate Conception, she was so confirmed in Grace, that ever after she was without stain of actual, though but venial, Sin. 6. That the Fomes peccati, that which like Tinder so soon kin∣dles in us, was extinct in her; so that she never was sensible of that Tyrannous Law of the Members, or the Rebellion of the lower Part. 7. That in her very Conception she had the use of Reason, and made a Vow of Virginity to God; from which instant also she began to merit, and that the merit of her Works was never interrupted, no not so much as in her

sleep. 8. That in the same Conception of hers she was adorned with all Theological and Cardinal Vertues; and that in that Heroick Degree, as well as with all the gratiae gratis datae, graces freely given. 9. That at the Age of Three Years she was in the Temple, according to her Parents Vow, consecra∣ted to God, and there was most holily Educated. 10. That this Blessed Person among Women, escaped all that Curse to which mankind, by reason of Adam's Sin, was obnoxious. 11. That she alone, that had conceived without any lust∣ful Pleasure, did not undergo the Irksomness that other Wo∣men with Child are subject to. 12. That by a Virgin Birth she brought forth God without pain. 13. That the Lord's Body exhibited in the H. Eucharist, is formed of her Blood in her Virgin Womb, which therefore is compared, Cant. 7. to a heap of Wheat set about with Lilies. 14. That she in a singular manner did many ways co-operate to our Salvation. 15. That the Fruit of Christ's Passion was in a singular man∣ner communicated to her, and standing courageously by the Cross of her Son, was pierced through with the Sword of grief, and therefore she first of all saw Christ when he arose from the Dead. 16. That she was the Instructer and Mi∣stress of the Apostles and Teachers. 17. That her Body did not see Corruption; but being assumed and taken up to Heaven in Body and Soul before the common Resurrection, she was placed above the Choires of Angels and Orders of Saints, at the Right-hand of her Son, where she makes a distinct Order (Chorus) above them all, and she alone obtained more glory than all the rest of the Saints and Angels put together. 18. That her presence brought a great deal of accidental Joy to the Blessed in Heaven. 19. That she is the Queen of Heaven, and Lady of all the Angels and Saints. 20. That she is the common Advocate of Sinners, the Mother of Mercy, the Mediatrix to intercede for them; and that she is also the Mother of the Living, and promotes the Salvation of all Men. 21. That she is so formidable and terrible to the Devils, that they presently fly away at the mention of her Name, and much more at her Command; and that she hath powerfully broken their Head. 22. That all the Graces and Privileges that are dispersed among other Saints, are found united in her, after a far more perfect manner.

Thus

far he. But others * 1.38 have enlarged her Privileges to above an Hundred.

These are a few Instances, among many, which will after∣wards occurr, that give the Reader a taste of the New Faith and Gospel, concerning the Virgin Mary, which is taught in this Church. With such particulars as these, the Hymns, and Lessons of their Breviaries are stuffed: For to establish the believe of them, many of their Festivals are Instituted; and to the Scandal of Christianity, as well as the eternal reproach of their Missions, Hierome Xaverius a Jesuit, in the History of Christ, which he published in the Persian Tongue, Ar. Dom. 1602. being commanded to give an account of the Life and Actions of our Saviour by the Great Mogol; he, not content∣ing himself with an Impartial delivery of that Faith which the Apostles taught, and was once delivered to the Saints, has, together with the Gospel Story, interwoven idle Tales, and fabulous Legends, derived from Gossiping Tradition, or ta∣ken out of Books confessed by themselves to be Apocryphal, and the Fictions of ancient Hereticks, especially what refers to the Bl. Virgin; which I suppose he intended for this end, that all his Converts should set her up for an Object of their Religious Veneration; otherwise that first Faith might have been sufficient for them, which served those first Christians, and made them wise to Salvation, who only worshipped God the Father, Son, and Holy Ghost.

From all that has been said it cannot but appear, that this Church has made a very bold attempt, for which they must answer one day to God, among the, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the many that have Adulterated the Word of God, and corrupted it by their bad mixtures: And there shame will still more appear, when their sorry pretences for doing all this are laid down and examined, which I shall now give a further ac∣count of.

They confess s 1.39 that it has been the complaint of many, and who have taken it very ill (aegre serentium) that the Ca∣nonical Scriptures have given us no History of the Nativity, Gests, and Death of the B. Virgin. Strange! say they, that they should be silent in matters of so great moment: For, says

Pelbartus t 1.40

Matthew (Cap. 1.) writing the Genealogy of Christ, says only, Jacob begat Joseph the Husband of Mary, of whom was born Jesus, who is called Christ. I thought he ought to have said, the Husband of Mary, who was the Daughter of Joachim, whom he miraculously begat of Anne his Wife, an Angel being imployed to foretel it, and who was a most chast Virgin, &c. Which complaint seems the more reasonable, because the Evangelists in the case of his Fore-runner John the Baptist, have described his Birth, and the Dignity of his Parents, the Holiness of his Life, and the difficult and famous Passages of it; unto the end of his Life and Martyrdom; therefore much more ought they to have done thus of the Mother of God, &c.

It's very easie for us to assoil this Objection, by telling these bold men, that it is not needful for us to know any thing fur∣ther in this matter, when God thinks fit to say nothing to us: And let them prove, if they can, concerning John the Baptist, whose Story the Scripture has told, that it was un∣necessary for us to know that. We may also add (if we had a mind to be guessing) What if the cause of the Scriptures silence about her Birth, &c. be the same, which one of their own Jesuits a 1.41 gives about the place of Moses's Burial, which God would let no Man know of, least the Israelites, who were prone to Idolatry, should take so admirable and almost divine a Man, for a God, and Worship him? Who also adds, That this in all probability was the subject of the Contest betwixt Michael the Arch∣angel and the Devil (which S. Jude mentions v. 9.) about the Body of Moses, that the Devil would have had the Sepulchre in which his Body lay, to be discovered, that thereby he might draw the Israelites to Idolatry; and Michael would have it hid, to pre∣vent it.

But they who must have the matters that concern the B. Virgin discovered, will find the solution of it a harder task. Yet something they will say, though little to the purpose, to unfold the Mystery of this spiritual Omission, as Pelbartus phrases it x 1.42. The Author of the Pomaerium says, That this Omis∣sion was, to excite the Devotion of the Faithful more towards her, that they might more greedily inquire after her Actions, her Life and Death. So indeed we see foolish Children cry the loudest after that which cannot be had: But I think

those Devotions had better go out than flame, where God affords not his holy Fires to kindle them, nor any fuel to maintain them. Otherwise, as a Sorbon Doctor y 1.43 wisely notes, When Devotion only governs the Church, though it be the best (i. e. in the fervency and degree of it) yet it may sometimes speciously de∣ceive. Gregorius Gallicanus z 1.44 would bring off the matter thus; Many, says he, are of this Opinion, That Christ resolved that he himself, and no other Pen or Tongue besides, would explain the Praises of his Mother: Therefore in the Canticles he has elegantly drawn her from head to foot, when he put the Pencil into Solo∣mon's hand to describe her. Which indeed is a good reason to prove that a Thousand of their Books concerning her might be burnt, since theirs must needs be superfluous, after that Draught of her to the Life in the Canticles of Christs own do∣ing. Aloys. Novarinus a 1.45 thought himself no doubt very Wit∣ty, when he gave this Answer to the Objection: Credo rei magnitudine pressos, &c. I believe the Evangelists, says he, being oppressed with the greatness and difficulty of the thing, abstained from medling with that, which by no labour or skill of theirs they could perform; wherefore, like skilful Painters, they drew a veil, that under the covering and shade of silence, we might conjecture the more concerning her, because they had expressed nothing. To which reasoning I shall only make these two demands. 1. How come they to have the presumption to undertake that, which the inspired Writers found too heavy for their Shoulders, and would not meddle with? 2. Whence should arise this difficulty of describing her to them who had drawn the lines of our Saviour's Life, and finished it; unless he imagine grea∣ter Glories and Excellencies in the Mother, than in the Son of God? Canisius is very angry with us b 1.46 and charges us with a heinous Error, for denying at this time so many things concerning Mary and her Dignity, which though not taken notice of in the Scriptures, nor presently delivered in the time of the A∣postles, yet have been revealed by God to the later Ages as cer∣tain, and at length recommended for such by the Church. This indeed is somewhat to the purpose; for no Man can rea∣sonably require, that God should manifest a thing sooner than he has a mind to; nor complain that that was not known in a former, which he reserved for a latter Age: On∣ly

that we may avoid being cheated, we expect as good evi∣dence for the later that they are Divine, as God has given for the former; but without this the Church's recommenda∣tion will not create Faith in us, especially not that of their Church; which has plaid so many tricks in Religion. Po∣za c 1.47 has this farther fetch, By this silence we are told, that there is nothing written in the Gospels, nothing in the Law and Pro∣phets, which does not, after a sort, appertain to Mary. And in another place d 1.48, If you would comprise in short, what is more largely diffused in the Scriptures, know that Mary is the summ and brief of them all. Carthagena e 1.49 thinks, that this is a contri∣vance of the Divine Wisdom; because this silence does commend her Excellencies more fully, than the most eloquent Tongue can do; since her Dignity and Sanctity, supposing her to be the Mother of Jesus, is a first Principle, of which there need be nothing said. And so too the Author of the first Reason f 1.50 says, What so∣ever belongs to her Dignity, &c. is per se notum, known of it self by those who have an entire Faith in Jesus. This I see is the solution they most insist on. So Suarez, g 1.51 Few things are said in the Gospels of her, because the intention of the Evan∣gelists was wholly carried out to Christ, (thus far we are of his mind, and wish that they also had made him their scope more, and her less;) but he being known, and his Faith enough esta∣blished, her Excellencies could not be unknown or hid. Or as Sher∣log the Jesuit expresses it, h 1.52 It was necessary for us to know that Mary was the Mother of Christ; this the Evangelists suffi∣ciently declared, and this her Honour being manifested, the rest might be collected there-from, though they said no more. The force of this reasoning will appear, if you only change the name of Jesus for Mary, and put it thus: It was requisite for us to know that Jesus was the Son of God; (as necessary as that Mary was his Mother) this the Evangelists sufficiently declared, and this Dignity of his being manifested, the rest might be collected, though they said no more. We should have had an admirable Go∣spel, if this had been the way of writing it; much what I suppose like the History of the Seven Champions; for that Writer did not feign the Men; their worth and excellency was abundantly declared to the World before; he only col∣lected, as every Writer of Romances does, what was pro∣per for such worth to accomplish; and his Fancy ran much

upon inchanted Castles and Gyants with huge Maces in their Hands, which he makes his Hero's to dissolve and overcome. However, we have discovered, by what these Authors have told us, a secret which they had better have kept so still; that now we know what way has been taken in writing the History of the B. Virgin, and the Lives of other Saints; Two or Three Truths have been given, like a Ground to a skilful Musician; upon these they have run what Division they best fansied, and according to the skill of the writer, the Descant has been agreeable or otherwise; and it is re∣markable, that commonly where any faithful and certain Re∣cords have said the least, there they have given the World the most large and compleat Story. Which we are behol∣den to the aforesaid Greg. Gallicanus i 1.53 for confessing the most plainly, and without any disguise, as the sence of some in this very case of the Scriptures silence concerning the B. Virgin; Dicunt aliqui, immensum esse laudum B. Virginis cam∣pum, ideoque liberum unicuique relinquere voluisse (sc. Deum) ut de eâ dicerent quod vellent: i. e. The field of her Praises is wide and immense, and therefore God would leave every Man at liberty, to say of her what he pleased.

Notes

• a 1.1

  Serarius in Litaneut. 2. Quest. 1••.
• b 1.2

  Carthage∣na de arcan. Deip. l. 14. Hom. 13. Ni∣hil re ipsa fal∣sum Ecclesia Catholica quae spiritu veritatis regitur, colen∣dum potest prae∣cipere fidelibus.
• c 1.3

  De Sanct. Beat. l. 1. c. 9.
• d 1.4

  V. Reflecti∣ons on the Devo∣tions of the Ro∣man Church.
• e 1.5

  Luk. 1. 38.
• f 1.6

  Esa. 42. 17. & cap. 44. 15, 16, &c.
• h 1.7

  Ph. de Convelt. Theatr. excel∣lentiar. Dei••. p. 20.
• k 1.8

  In 2. Ep. ad Timoth. c. 4. §. 21.
• l 1.9

  Cochlaeus in actis Lu∣theri.
• m 1.10

  Hier. Bol∣sec in vit. Calv.
• n 1.11

  Andr. Eu∣daemon Johan.
• p 1.12

  Exercit. 1. Sect. 4.
• q 1.13

  De Sanct. Beat. c. 13.
• r 1.14

  Praef. ad Med. de vit. & Laud. B. Virg.
• s 1.15

  Diptycha Marian. p. 233.
• t 1.16

  Lib. 6. de Arcan. Deip. Homil. 17. §. 3.
• u 1.17

  Citante cod. ibid.
• x 1.18

  In Haeres. 79.
• y 1.19

  Epiph. ibid. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• z 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.21

  Mantuan. Fast. l. 12. de Concept. Virg.
• b 1.22

  Joh. 20. 31.
• c 1.23

  Joh. 17. 3.
• d 1.24

  Act. 4. 12.
• e 1.25

  Joh. 5. 22.
• f 1.26

  Tom. 6. lib. de Sanct. Virgin. Beatior ergo Maria per∣cipiendo fidem Christi, quam concipiendo car∣nem Christi.
• g 1.27

  Luc. 11. 28.
• h 1.28

  Homil. de humana Chri∣sti generati∣one.
• i 1.29

  Esa. 28 2••.
• k 1.30

  P. 1. qu. 2•• art 6. ad 4 tum.
• l 1.31

  Maria Deip. thronus Dei ••. 5. s. 4.
• m 1.32

  Epist. ad Can. Lugdun, Quod itaque vel paucis mortali∣um constat fuisse collatum, fas certe non est sus∣picari tantae Virgini esse ne∣gatum.
• n 1.33

  Part. 3. qu 27. art. 1. 4, 5.
• o 1.34

  J. Baptista Poza. Elucidar. l. 3. tr. 16. p. 1050.
• p 1.35

  De Laud. Virg. super missus est.
• q 1.36

  De Con∣cept. Virg. Part. 2. p. 183.
• r 1.37

  Maria Thro∣nus Dei. c. 20. p 252, 253.
• * 1.38

  Paul Comi∣tolus reckons up 130. Privi∣leges. Alegambe Bibl. p. 363.
• s 1.39

  Carthage∣na de S. arcan. Deip. l. 13. hom. 1.
• t 1.40

  Stellar. Co∣ron. l. 7. p. 1. art. 1.
• a 1.41

  Bonfrerius in Deut. 34. 6.
• x 1.42

  Loc. Cita••.
• y 1.43

  Claud. Joly. Traditio antiqua adv. Jac Gaudi∣num. p. 178.
• z 1.44

  Mariale, p. 4.
• a 1.45

  Umbra Virg. p. 58. n. 187.
• b 1.46

  Lib. 4. de Deip. c. 22. p. 478.
• c 1.47

  Elucidar. lib. 2. tract. 7. c. 1.
• d 1.48

  Ibid. tract. 6. c. 1.
• e 1.49

  De arcan Deip. l. 2. hom. 2.
• f 1.50

  Author Po∣maerii loc. citat.
• g 1.51

  Praefat. ad Tom. 2. in 3. partem.
• h 1.52

  Antelo••. 3. in Cantic. n. 142.
• i 1.53

  Marial. p. 3.