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 ...

SECT. III.

Of the Blessed Virgins Conception being Immaculate.

THough the pretended Infallible Chair has not thought fit as yet to determine the Controversie about the Immacu∣late Conception, for Reasons we shall after give, (which have no relation at all to Piety, but to Craft and Cunning, lest the breach about it in their own Church should be made wider) yet however it has given them leave to pray that, which it dare not command them to believe as an Article of Faith. Almost every Church is furnished with Offices to that purpose; some of which I shall here set down, beginning with our own Church.

I find in an Old Primar of Salisbury (fol. 127.) The Hours of the Conception of the Blessed Virgin, wherein this is plainly asserted against all Opposers.

Ad Matutinum. Hymnus.

BEnedicta conceptio Virgi∣nis Matris Mariae Festivetur cum gaudio, assit di∣es laetitiae: Laetetur tota regio serviens re∣gi gloriae, Non obstante objurgio detra∣hentis invidiae.

LET every place that serves the King of Glory, Observe a Feast and keep an Ho∣liday For the Conception of the Virgin Mary, Howe'er detracting Envy may gainsay.

Oremus. Deus, qui pro salute hu∣mani generis Carnem gloriosae Virginis Mariae assumere dig∣natus es, & ipsam sine Macula concipiendam ante saecula in Matrem praeeligisti; concede propitius, ut qui de ejus con∣ceptione (quae fuit nostrae re∣demptionis, necnon temporum plenitudinis exordium) laeta∣mur,

ejus piis intercessioni∣bus ab instantibus periculis & à morte perpetua libere∣mur, &c.

Let us Pray. God, who for the Salvation of Mankind didst vouchsafe to as∣sume the Flesh of the glorious Virgin Mary, and before all Ages didst pre-elect Her for thy Mother to be conceived without Spot; mercifully grant, that we who rejoice in her Conception (which was the beginning of our Redemption, and also of the ful∣ness

of Times) by her pious In∣tercessions, may be delivered from present dangers, and from ever∣lasting death, &c.

Ad primam. Hymnus.

Erubescant insensati qui respu∣unt celebrare Mysteria tam sacrati diei & fe∣stivare; Quo anno fuerunt copulati vir cum sua muliere, Pessimè sunt advisati sic volen∣tes deviare. Vers. In conspectu Altissimi im∣maculata permansisti. Resp. Dei genetrix, intercede pro nobis.

Hymn.

Shame on those sensless Persons that refuse This high days Mysteries to ce∣lebrate; When she conceived was by Mar∣riage use, They're ill advis'd that thus will deviate. Vers. Thou didst remain imma∣culate in the sight of the most High. Ans. O Mother of God, Inter∣cede for us.

Ad Tertiam. Hymn.

Conceptio mirabilis ab Angelo nunciata, Maria tam laudabilis in conce∣ptu praeservata, Est unde venerabilis Ecclesia illustrata, Et in suis miraculis & laudibus honorata.

An Angel brings the News of her Conception, So wond'rously secur'd from sins Infection; The Church that hence derives il∣lustrious Rays, Strives to proclaim her Miracles and Praise.

Ad Sextam. Hymn.

Ave Regina coelorum, inter om∣nes mitissima; Ave decus Angelorum, inter om∣nes pulcherrima, Simul & Archangelorum omni laude dignissima, Quae concepta vitiorum sine labe purissima.

Hail Queen of Heav'n, yet mild beyond compare; Hail ornament of Angels, none so fair: Worthy the Praise of an Archan∣gels strain, Whose pure Conception was without all stain.

Ad Nonam. Hymn.

Quum corpus & viscera quae dominum portaverunt, Virginalia ubera quae ipsummet lactaverunt Beata sunt & opera tua, & qui crediderunt Quod sine labe concepta post & ante remanserunt.

Since that the Womb that bare our Lord, the Breast That gave him suck, and all thy Works are blest; They're blest too, that believe thee without stain Conceiv'd, an Ever-Virgin to re∣main.

Ad Vesperas. Hymn.

Salve Mater salutaris, quae es soror insignita, Salve quia Deum paris Ange∣lorum spes & vita, Salve Virgo singularis verè sa∣cra Margarita, Salve quia stella maris es sine labe concepta.

Hail saving Mother and our Si∣ster too, Gods Mother, Angels Life, and Hope art thou; Hail sacred Pearl, thou Virgin singular, Conceiv'd without all Spot, the Seas bright Star.

Ad Completorium. Hymn.

Matris Dei conceptio est no∣strae redemptionis Potissima inceptio atque repa∣rationis, Et non mirum: Exemptio anti∣tiquae contagionis Fuit & in principio ipsius crea∣tionis.

When first Gods Mother was Con∣ceiv'd, began The reparation of lost Man; Sins old Contagion first escap'd our Nature, When she began to be a Crea∣ture.

Before these Hours is a Picture of God the Father, speaking these words to the Blessed Virgin; Tota pulchra es, amica mea, & non est macula in te. Thou art wholly fair, my Love, and there is no Spot in thee.

I find another Office of her Immaculate Conception in se∣veral Books a out of which I shall set down a few Pas∣sages.

Ad Matutinum. Hymn.

AB aeterno Dominus te praeordinavit Matrem unigeniti Verbi, quo creavit Terram, pontum, aethera: Te pulchram ornavit Sibi sponsam, in qua Adam non peccavit.

BEfore the World thou wast design'd to be The Mother of that Word, by whom the Sea, The Earth and Heavens were made: He beautifi'd Thee for his Spouse, and in this fairest Bride Adam ne'er sinn'd, altho' in all beside.

Oremus. Sancta Maria, regina coelo∣rum, mater Domini nostri Jesu Christi & mundi Domi∣na, quae nullum derelinquis & nullum despicis; respice me Domina clementer oculo pie∣tatis, & impetra mihi apud tuum dilectum filium cuncto∣rum veniam peccatorum: Ut qui nunc sanctam tuam con∣ceptionem devoto affectu reco∣lo, aeternae in futurum beati∣tudinis bravium capiam, ipso quem Virgo peperisti donante Domino nostro Jesu Christo, qui cum patre, &c.

Let us Pray. O Holy Mary, the Queen of Heaven, the Mother of our Lord Jesus Christ, and Lady of the World, who neither for sakest nor despisest any one; look upon me, gracious Lady, with an Eye of Pity, and obtain for me, of thy beloved Son, Pardon of all my Sins: That so I, who now re∣member thy holy Conception with devout Affection, may hereafter receive the Reward of eternal Fe∣licity, by the Donation of him, whom thou, remaining a Virgin, did'st bring Forth, our Lord Jesus Christ, who with the Fa∣ther, &c.

Ad primam. Hymn.

Salve Virgo sapiens, domus Deo dicata, Columna septemplici mensa{que} exornata;

Ab omni contagio mundi prae∣servata, Ante sancta in utero parentis quàm nata.

Wise Virgin hail, Gods holy House thou art, Seven Pillars and a Table, thee adorn;

The Worlds Contagion ne'er de∣fil'd thy Heart, Cleans'd in thy Mother's Womb, whilst yet unborn.

Ad Tertiam. Hymn.

Salve Arca foederis, thronus Salomonis, Arcus pulcher aetheris, rubus visionis: Virga frondens germinis, vellus Gideonis, Porta clausa numinis, favus{que} Samsonis. Decebat tam nobilem Natum praecavere Ab originali labe Matris Evae Almam, quam elegerat, gene∣tricem verè Nulli prorsus sinens culpae sub∣jacere.

Hail saving Ark, and Throne of Salomon, Hail Heaven's fair Rainbow, Bush of Vision, Thou budding Rod and Fleece of Gideon, Gods Gate ne'er opened, Samp∣son's Honey-comb. 'Twas fit a Son so noble should obtain Freedom from Mother Eve's o∣riginal Stain, For her whom we Gods Mother truly call, Nor leave her under any Sin to fall.

Ad Sextam. Hymn.

Salve Virgo puerpera, tem∣plum Trinitatis, Angelorum gaudium, cella puritatis, Solamen moerentium, hortus voluptatis, Palma patientiae, cedrus ca∣stitatis, Terra es benedicta & sacerdo∣talis, Sancta & immunis Culpae Ori∣ginalis.

Hail Virgin Mother, House o'th' Trinity, Delight of Angels, Cell of Pu∣rity, The Mourners Joy, Cedar of Continence, Garden of Pleasure, Palm of Pa∣tience, Blest Ground, like that which to the Priests did fall, Holy and free from Sin Ori∣ginal.

Antiph. Haec est virga in qua nec nodus originalis, nec cortex actualis culpae fuit.

Vers. In conceptione tua, Virgo, immaculata fuisti. Resp. Ora pro nobis patrem cujus filium peperisti.

Antiph. This is the Rod, in which was neither the Knot of O∣riginal, nor Bark of actual Sin.

Vers. O Virgin, in thy Concep∣tion thou wast immaculate. Resp. Pray for us to the Fa∣ther, whose Son thou broughtest forth.

Oratio. Deus qui per immaculatam Virginis Conceptionem, dig∣num filio tuo habitaculum prae∣parasti, quaesumus, ut sicut ex morte ejusdem filii tui praevi∣sâ eam ab omni labe praeser∣vasti, ita nos quoque mundos ejus intercessione ad te perveni∣re concedas, Per eundem Dominum.

A Prayer. O God, who by the immacu∣late Conception of the Virgin did'st prepare a fitting Lodging for thy Son, we pray thee, that as by the foreseen Death of that Son of thine, thou didst preserve her from all Stain, so grant, that we being cleansed, may come to thee by her Intercession, Through the same Lord.

This Prayer is still owned by the Church, for it is in the Missal of Clement VIII. (Paris. 1625.) among the proper Offices granted to the Franciscans; where the first Office, is for the Feast of the immaculate Conception, and there we meet with Deus qui per immaculatam, &c. We are told in a Rubrick (Li∣tan. variae p. 230.) that the foregoing Antiphona and Prayer were approved by Pope Paul V. who granted to those that should recite them, Indulgences of an Hundred Days. They remain also among the proper Offices for the Order of the Holy Trinity, printed at Lisbon 1621. called Officium immacu∣latae Conceptionis Virg. Mariae in Sabbato, where I meet with se∣veral Strains worth the noting, of which take these fol∣lowing.

Invitatorium. Immaculatam conceptionem Virginis Mariae celebremus: Christum ejus praeservatorem adoremus Dominum.

Let us celebrate the immaculate Conception of the Virgin Mary, and adore the Lord Christ her Preserver.

Anaph. Fortitudo & decor in dumentun ejus; byssus & pur∣pura vestis illius.

Vers. Liberâsti me Domi∣ne ex ore Leonis.

Resp. Et à cornibus Unicor∣nium humilitatem meam.

Anaph. Strength and Beauty are her Cloathing; her Garment is fine Linen and Purple.

Vers. Thou hast deliver'd me from the Lyons mouth.

Resp. And my only Mother from the Horns of the Ʋnicorns. (To these they compare ori∣ginal Sin.)

Anaph. Aquae multae non potuerunt extinguere charitatem; nec flu∣mina peccatorum obruent Ma∣riam.

Vers. Eruisti à frameâ, De∣us, animam meam.

Resp. Et de manu canis uni∣cam matrem meam.

Anaph. Many Waters could not quench Charity; nor Floods of Sin over∣whelm Mary.

Vers. Thou hast delivered my Soul from the Sword.

Resp. And my only Mother from the Power of the Dog.

After the 5th. Lesson. Resp. Fac tibi arcam de lig∣nis levigatis, ruptaeque sunt abyssi magnae, & factum est di∣luvium peccati super omnem terram.

Vers. Arca vero deifera ele∣vata est in sublime, & fereba∣tur super aquas; opertique sunt omnes montes excelsi Sanctorum.

Resp. Make thee an Ark of plained Boards, and the great Abysses were broken up, and there was a Deluge of Sin upon all the Earth.

Vers. But the Ark in which God was carried was lifted up on high, and born upon the Waters, and all the high Mountains of the Saints were covered.

After the 6th. Lesson. Resp. Fiat mihi sanctuarium & habitabo in medio eorum. Arcam de lignis Sethim com∣pingite, & deaurabis eam au∣ro mundissimo intus & foris, &c.

Vers. Inspice, & fac secun∣dum exemplar quod tibi in monte monstratum est.

Resp. Make me a Sanctuary and I will dwell in the midst of them, Make an Ark of Shittim Wood, and thou shalt gild it with∣in and without with pure Gold, &c.

Vers. Behold it, and make it after the Pattern that was shewed thee in the Mount.

Ad Laudes. Anaph. Domum tuam decet sancti∣tudo, Domine, in longitudine dierum.

Anaph. Holiness, O Lord, becometh thine House for ever.

Anaph. Haec est domus domini fir∣miter aedificata, benè funda∣ta est super firmam petram.

Anaph. This is the firm-built House of the Lord, and it is well founded upon a sure Rock.

Anaph. Fundavit eam Altissimus, qui super maria fundavit eam, & super flumina praeparavit illam.

Anaph. The most high hath founded her, who hath founded her upon the Seas, and prepared her upon the Floods.

Anaph. Dominus custodit te ab om∣ni malo, Maria, custodivit animam tuam, introitum tu∣um & exitum tuum in saecu∣lum.

Vers. Non accedet ad te malum.

Resp. Neque flagellum ap∣propinquabit tabernaculo tuo.

Anaph. O Mary, the Lord keepeth thee from all Evil, he hath kept thy Soul, thy going in and thy coming out for ever.

Vers. No Evil shall approach thee.

Resp. Nor any Scourge come nigh to thy Tabernacle.

Anaph. Quam pulchra es, amica mea, columba••mea, & odor vesti∣mentorum tuorum super om∣nia aromata.

Vers. Dominus est in loco sancto isto, & ego nesciebam.

Resp. Non est hic aliud, nisi domus Dei & porta coeli.

Anaph. How fair art thou, my Love, my Dove, my undefiled one, the smell of thy Vestments is above all Spices.

Vers. The Lord is in that ho∣ly place and I knew it not.

Resp. This is nothing else but the House of God and the Gate of Heaven.

I find a Prayer in the Hours of Sarum, wherein her Freedom from Original Sin is exprest, and a most incouraging Indul∣gence annexed in the Rubrick before it; which is this.

Alexander the VIth. Pope of Rome hath granted to all them that say this Prayer devoutly in the Wor∣shyp of S. Anna and our Lady and her Son Jesus, Ten thousand Yeres of Pardon for deedly Sinnes, and Twenty Yeres for venial Sinnes totiens quotiens.

Oratio. Ave Maria, gratia plena, dominus tecum, tua gratia sit mecum. Benedicta tu in muli∣cribus; & benedicta sit sancta Anna Mater tua, ex qua sine macula & peccato processisti Virgo Maria; ex te autem natus est Jesus Christus Filius Dei vivi. Amen.

The Prayer. Hail Mary, full of Grace, the Lord is with thee, and let thy Grace be with me: Blessed art thou among Women; and Blessed be S. Anne thy Mother, from whom thou Virgin Mary didst proceed without Spot and Sin; and of thee was born Jesus Christ, the Son of the Living God. Amen.

Many Instances of the like kind may be seen in Balengem's Parnassus Marianus, where several Hymns are collected out of divers Missals and Breviaries.

She is called,

Cella plena vino mero, Granum sine palea. Virgo non inficitur, Cum à matre concipitur, Originali crimine. Tu à Deo fabricata, In conceptu praeservata Nulla trahis scelera. De mulierum numero haec so∣la praeservata Fuit Matris in utero sancta absque labe nata.

A Cellar fill'd with unmix'd Wine, Pure Grain without Chaff. The Virgin was not infected with original Sin, when her Mo∣ther conceived her. Thou wast framed by God, pre∣served in thy Conception, con∣tracting no Sin. 'Mong Women, none but she the Favour gain'd, To be conceived pure, and born unstain'd.

Oratio. Deus ineffa∣bilis Misericor∣diae, qui prim•• piacula mulieris per Virginem expianda sanxisti, da nobis quaesumus ejus memo∣riam digne venerari, quae uni∣genitum tuum Virgo concepit, & Virgo peperit Dominum nostrum Jesum Christum filium tuum.

The Prayer. O God of unspeakable Mercy, who hast ordained that the First Transgression of the Woman should be expiated by a Virgin; grant us, we pray thee, worthily to ve∣nerate her Memory; who, being a virgin, did conceive thy only begotten Son, and remaining a Virgin did bring forth our Lord Jesus Christ.

There also you find the Blessed Virgin included in a Gloria Patri,

Gloria Patri genitaeque proli, Flamini Sancto, Virginique Matri, Quae Dei natum genuit homi∣nem, Sit laus perennis. Amen.

Glory be to the Father, Son, and Holy Ghost; and perpetual Praise to the Virgin Mother, of whom the Son of God was born a Man. Amen.

The present Roman Breviaries, though they are not so ex∣press in the Point of Immaculateness, yet are full of other un∣warrantable Applications.

Oratio. Famulis tuis quae∣sumus Domine coe∣lestis gratiae munus impartire; ut quibus Beatae Virginis partus extitit salutis exordium, conceptionis ejus votiva solemnitas pacis tribuat incrementum, Per Dominum, &c.

A Prayer. Lord we beseech thee bestow upon thy Servants the Gift of heavenly Grace, that they to whom the Birth of the Virgin was the Beginning of Salvation, the vow'd Solemnity of her Con∣ception may contribute to the in∣crease of their Peace, Through our Lord, &c.

Lect. 1. Ecclus. 24. Ex Ore Altissimi prodivi, primogenita ante omnem crea∣turam, ego feci, &c.

Lesson 1. I came out of the Mouth of the most High, the First-Born of every Creature, &c.

Lect. 2. Ab initio & ante saecula cre∣ata sum, & usque ad futurum saeculum non desinam, & in ha∣bitatione sancta coram ipso ministravi, &c.

Less. 2. From the Beginning, and be∣fore all Ages I was created, and I shall never fail; in the holy Habitation I ministred before him, &c.

Lect. 3. Ego mater pulchrae dilecti∣onis & timoris & agnitionis & sanctae Spei. In me gratia om∣nis viae & veritatis; in me om∣nis spes vitae & virtutis. Tran∣site ad me omnes qui concu∣piscitis me, & à generationi∣bus meis implemini.

Qui audit me non confunde∣tur, & qui operantur in me non peccabunt, qui elucidant me, vitam aeternam habe∣bunt.

Less. 3. I am the Mother of fair Love and Fear and Knowledge and holy Hope. In me is the Grace of every Way and Truth; in me is all the Hope of Life and Vertue. Come unto me all ye that are desirous of me, and from my Off-spring ye shall be filled.

He that heareth me shall not be confounded, and they that work by me shall not do amiss; they that brighten me shall have eter∣nal Life.

REMARKS.

THere is no Controversy ever was started, that has more busied the Wits of those of the Roman Communion, nor any that ever was managed with greater Heats and Animosi∣ties in their Schools, than this of the Immaculate Conception. A Question that never entred into the Heads of any of the An∣cient Fathers, for as Vasquez a confesses, it is manifest, that before the times of S. Bernard there was no Dispute among the an∣cient

Fathers concerning the Blessed Virgins Preservation from O∣riginal Sin, since none of them so much as mention it: Though in his time it appears, by his 174 Epistle to the Canons of Lyons, there was some Debate about it among Divines. I shall make bold to add, that this Controversy betwixt the Two Parties (they who assert her Conception in Original Sin, whom we shall call (to avoid Circumlocution) Maculists, and those who de∣ny it the Immaculists) is not only Late and Novel, but also extreamly foolish and ridiculous, when you consider where the Difference lies betwixt them. They themselves confess b that it is agreed on all Hands in their Church, that she was sanctified in her Mothers Womb before she was born; so that the only Question (and it is a very wise one) is, Whether in the first Moment of her Conception c she was immaculate, yea or no? Both Parties agreeing, that she had the Use of her Rea∣son (as we heard before) in the first Moment of her Concep∣tion; one might have been tempted to think, considering the Zeal of the opposite Side, that the Maculists had brought her in loaded and labouring for some Months together in her Mo∣thers Womb, under a sense of Gods heavy Displeasure for Adam's Sin, which the other side could not endure to suppose, and that this made them so very angry. But there is no such matter I assure you; they are as civil to the Blessed Virgin in this Respect as one can possibly desire. For one of their Ad∣versaries d has given us an account of Three Opinions among them, and all of them very favourable to her. The Severest is that of S. Thomas,

who thinks that she was in Sin for a time (but so short a time that none can measure it) to wit, so much time as intervenes between two Moments (inter duo instantia;) for in the first Instant of her Conception, she con∣tracted the Original Stain; in the next Moment after it, she was purged from it; so that she was obnoxious to Sin only the time that must come between those Two Moments. Others think that the Blessed Virgin was a whole Moment of Time in Sin (integro temporis instanti,) but all the time that is coup∣led with that Instant, was in Grace, and so grant that her Son delivered his Mother from Guilt, as soon as it was possible for Divine Omnipotency to effect it.

This will not please the Immaculists; for this Reason, because if they say that the first Instant she was in Sin, tho they grant that in the next

Instant Grace was infused to take it away; yet because two Instants (according to the Philosopher, 6 Physic.) cannot im∣mediately cohere (no more than Two Atoms in continued Quantity) without a middle Time between them, therefore the Blessed Virgin must be in Sin according to this Opinion, not only the first Instant, but also the time between that and the second. But he says there are a third Sort (and they are the very Pinks of Courtesy) who come thus far as to say,

That in the first Instant in which she contracted Guilt, she was also delivered from the same by God: Only they crave Leave to divide an Instant into Three (in tria Signa): In the first of which she contracted Sin; in the second sanctifying Grace was infused into her Soul, but more incompleat and transient, abiding with Sin, but ready to expel it: In the third the same Grace is understood as permanent, and actu∣ally to have expelled Sin.

This indeed is too subtil to be In∣telligible, yet however one would think, it should be kindly taken by those of the other Opinion; since, if they will but allow them the third Part of a Moment for her stay under the Original Guilt, they then declare her to be as immaculate as the other can imagine her to be: And if the one Party appre∣hends a Wound to be given to the Honour of the Blessed Vir∣gin, by the Supposition of her being under that Sin, it is healed, you see, by the other in far less time, than the twink∣ling of an Eye, or the quickness of the swiftest Thought. And yet after all, I assure you, it is morally certain that these Two Parties will never be pieced together, but eternally quarrel. Fresh Combatants appear every day upon the Stage, and they charge one another so furiously, and engage the People in such Num∣bers in the Quarrel, that neither General Council nor Pope (whom both sides acknowledge only capable of doing it) dare decide this doughty Matter, for fear of worse Consequences to ensue thereupon. So that all things considered, never was a juster Censure, than that severe one, which a Poet of their own e has passed upon them both,

—Duae veniunt ista in certamina Sect•• Nonnunquam magno implentes subsellia risu. Aequanimes autem, volumus si vera fateri, Vanus uterque labor, pietas temeraria, praeceps Religio, levitas velata scientiae amictu.

Nec Natura potest illuc extendere visum, Nec Deus hoc docuit, nec re dependet ab ista Nostra salus: Quae nos igitur dementia torquet, Ut studeamus in his consumere litibus annos?

That is,

Whilst these Two Sects in furious Combats chase, Their pleas'd Spectators only louder laugh: For if we'll freely say the Truth, 'tis plain Their Piety is rash, both strive in vain: All the Religious Zeal they seem t'express, Is only Folly cloath'd in skilful Dress. Natures short Sight cannot so far extend, What God ne'er taught, on that can ne'er depend Our Happiness: What Madness then t'engage, Or in such Fruitless Quarrels spend our Age?

Since therefore we are made Spectators of this Combat, and need not, as they have stated the Question, trouble our selves much about it; it may not be amiss to take a View, how they have listed themselves, and with what Weapons Offensive and Defensive they come appointed into the Field.

The Maculists, tho their Infantry be not so numerous, yet they are no ways daunted, as having, they judge, a better Cause, and more experienced Leaders f and Old Commanders on their Side: The Fathers (tho you take S. Bernard into the Number) are whol∣ly theirs g; so are also the most ancient Schoolmen and those of greatest Note. They think they are sure of the Master of the Senten∣ces h, and their Claim is not questioned to the Great Albertus, and Alexander Alensis, to Bona∣venture, Durandus, S. Antoninus, and a little Army of other Chieftanes mentioned by Vasquez i. But there are Two especially whom they glory in, and who spirit the whole Party, the one a School-man, and the other a Father. Aquinas k of the first sort, with his vast Train of Thomists, must needs make a formidable Ap∣pearance

to the Enemy, when they cannot deny that Christ gave Approbation to his Writings, in that fam'd saying. Be∣ne de me scripsisti, Thoma: Thomas, thou hast written well of me. And that Evasion is only to be laugh'd at, which a Jesuit, l being sensible of the Force of it, has given; Forte dixit de me, &c.

Perhaps he said on purpose those Words, Of me, by way of Restriction and Limitation, lest any one should take Occasion to think, that Christ approved whatsoever he wrote of Mary.

The Father I mentioned is S. Austin, m who may well stand for a great many, because in his Writings against the Pelagians, he had Occasion particularly to take Notice of it, and always resolves it the same way, making it the Privilege of Christ only to have no Original Sin, but involving his Mother by Name in it. To mention a few of the Places. In his 5th. Book against Julianus n thus he says, Quod si dementis est di∣cere & sine dubio caro christi non est caro peccati, sed similis car∣ni peccati, &c. If it be undoubted and madness to affirm the Con∣trary, that Christs Flesh is not sinful Flesh, but like to sinful Flesh, what can we conceive further, but that, excepting this, all other human Flesh is of Sin? And hence it appears, that that Concupiscenco by which Christ would not be conceived, did cause in Mankind an evil Off-spring; and altho the Body of Mary came from thence, yet she did not transmit it into the Body which did not conceive from thence. Now from hence it is that the Body of Christ is said to be in the Likeness of sinful Flesh, because all other Flesh of Men is sinful: Whoso denies this, and so compares the Flesh of Christ with the Flesh of other Men that are born, as to assert that both are of equal Purity, he is found to be a detestable Heretick. And else∣where, o Virginis caro etiamsi de peccati propagatione venit, &c. The Flesh of the Virgin, tho it came of a sinful Stock, yet she did not conceive (Christ) from the Stock of Sin.—Therefore the Body of Christ, tho it was assumed from the Flesh of a Woman, who was conceived of that Stock of sinful Flesh, yet because his Body was not conceived in her, as she was conceived, neither was his Flesh sinful Flesh, but the likeness of sinful Flesh. In another place, p Solus ergo ille homo factus manens Deus, peccatum nul∣lum habuit unquam, nec sumpsit carnem peccati, quamvis de natura carnis peccati (alia Lect. Quamvis de materna carne peccati) i. e. Therefore he alone, who remaining God was made Man, had ne∣ver any Sin, nor did he take sinful Flesh, tho it was of the nature

of sinful Flesh (or, tho it was of his Mothers sinful Flesh.) And again q, Maria ex Adam mortua, &c. Mary deriving from Adam died because of Sin: Adam dyed because of Sin, and the Flesh of our Lord, derived from Mary, died to take away Sin.

Saint Bernard also speaks the same Sence, in his Words which were cited before, p. 37. If their Adversaries were not con∣vinced that the ancient Church knew no such Doctrine, they need not trouble themselves to give an Account, as they do, r why this was kept as a Secret in former Ages, and why God did hide the Mystery of the Immaculate Conception from them. The reason of this is worth setting down, as well as the Con∣fession of the Novelty of the Opinion. Non pauci homines rudes, &c.

The rude and vulgar sort of People, if they had found for certain that the Blessed Virgin had never contracted Ori∣ginal Sin, would have been apt to have committed a Mistake, and thought her to have been a Goddess. For if the Inhabi∣tants of Melita, when they saw the Viper fastning on S. Paul's Hand, and yet neither biting him nor vomiting any Poison upon him, cried out that he was a God; how much more ea∣sily would unlearned Men, when they saw that the Viper of Original Sin had envenom'd all the Children of Adam, and that it had not touched her, have concluded that she was a Goddess?

By which admirable Reason, God must be sup∣posed to keep it as a Secret still, for there are rude and un∣learned People still, in as much Danger as ever of this, or ra∣ther more; for even in the Days of Epiphanius, when the Colly∣ridians venerated her, she was not magnified, nor her Privi∣leges manifested near so much as now.

From all which it appears, that the Maculists Opinion has the Advantage of Prescription and immemorial Possession, if they are sufficiently provided to keep and maintain it. And here too they question not their Furniture,

—habent quo se tueantur, & olim Ista hominum communis erat sententia. s

That is,

They plead the ancient Churches common Sence, And store of Arguments for its defence.

The sacred Writings secure their Title, and they produce them with more Advantage than their Adversaries; they can flourish sometimes with a Scripture Allegory indeed, and tell the Immaculists, that tenebr•• erant super faciem abyssi; t Dark∣ness was upon the Face of the Abyss, to signify that she was con∣ceived in Sin; yet this is needless, when so many Places in their plain and literal Sence offer themselves to their Service: Such as these; All have sinned and come short of the Glory of God u. As by one Man Sin entred into the World and Death by Sin, and so Death passed over all Men, for that all have sinned x. The Scripture hath concluded y all under Sin. He gave himself a Ransom z for all. If Christ dyed for all a then are all dead, &c. Where the Antecedent being universal, the Con∣sequent must be so too. From these and such like Texts, they have raised several strong Arguments: As 1. That it is a bold Presumption, when the Scripture so plainly involves all under Sin that derived from Adam in the way of ordinary Generati∣on, to make an Exception in her Case, who so derives, with∣out the least Countenance from it. Besides, 2. Redemption and Salvation by Christ is declared there to be as general and uni∣versal, as Sin and Death by Adam; and the Blessed Virgin re∣joices in God her Saviour, but all these suppose Sin: And there∣fore Christ is called our Saviour and hers, because he saves his People from their Sins. And in her case it must be from Origi∣nal Sin, because the Maculists, as well as their Adversaries, grant, that she was guilty of no actual Sin: And there are few of them that will assert with Card. Cusanus, b That the Vir∣gin needed no Redeemer to absolve her from the Sentence against Adam and his Posterity, to which she was never subject. That she alone, after the Fall of Adam, never stood in want, but was crea∣ted full of Original Righteousness, as Eve was, and much more; just as Christ, according to his Human Nature, was created in all Ful∣ness of Righteousness much more than Adam. To talk of a pre∣servative Redemption c from the Sin she might have incurred, is to say that Christ was the Redeemer of Angels: And if Bel∣larmine's Answer be allow'd d Dicimus ei remissa fuisse peccata, non in quae inciderat, sed in quae incidisset, nisi gratia Dei per me∣rita Christi praeventa fuisset. Her Sins were remitted, not those which she had committed, but which she might have committed, if not prevented by Gods Grace through Christ's Merits. You may

as well say of the Blessed Angels (which yet was never heard of) That they had their Sins forgiven, for if it had not been for Gods Grace, they also might have fallen into Sin. And Christ might be said to shed his Blood for them too, if the Jesuit Coster e says right, That Christ did not purge her Soul from Sin by his Blood, sed mundam praeservavit, but preserved it clean.

Antiquity never understood these Distinctions, and the for∣mer Popes were against them. So Zosimus f Nullus nisi qui peccati servus est, liber efficitur, nec redemptus dici potest, nisi qui verè per peccatum fuerit ante captivus, &c. No Person is made free by Christ who was not before a Servant of Sin, nor can be said to be redeemed, unless he were a Captive. So also Pope Leo g says, As he found none free from Guilt, so he came to free all Men from it. 3. They urge also, that according to the Sentence upon all that derived from Adam, she suffered the Punishments which were the Effect of it, and was subject to Calamities and Death, therefore it must be granted, that the Cause of these must have place in her, to wit, Original Sin: Especially since the Second Council of Aurange against the Pelagians (Can. 2.) defined it to be affixing Injustice to God, to say that by one Man Death passed upon all Mankind and not Sin. 4. Lastly, They think they have an Advantage over their Adversaries by this Questi∣on, What if the Blessed Virgin had died before our Saviour's Passion? (for it is apparently foolish to say, as Galatinus h does, That it was impossible that the Mother of the Messias should die before her Son:) Now if she had died before him, and had had no Sin, she could not have gone to Purgatory, but must have been received into Heaven; and then this Absurdity would follow, That the Kingdom of Heaven was opened, be∣fore Christ had overcome the sharpness of Death.

Thus I have given an Account, in some particulars, what the Maculists have to plead for themselves. And I shall pass o∣ver and not urge the Revelations of S. Catharine, since they do not seem to need them; nor the Argument from Miracles, since though they have tried them (to be even with their Opponents) yet they are not so skilful in this Trade, but have come off very ill in the Attempt, as appears by the History of the Fri∣ars at Bern, An. Dom. 1509.

And now it is time to turn our Discourse to their Adversaries, and to take a View also of their Strengths.

The whole Stream of Antiquity running so clearly in the former Chanel, and the Scriptures also so plainly making way for it; it cannot well be thought, that any one Man should boldly undertake to stem this Tide. And indeed he that first appeared of any Note, to give a Stop to the former prevailing Opinion, was Scotus i the subtil Schoolman: But you may plainly perceive that he had no assurance of the Cause he had un∣dertaken, by his timorous proceeding: For he acknowledges that the Maculists Opinion was the common one; and having ad∣ded Three other possible ones, he adds, Quod horum trium sit factum, Deus novit: God knows which of these had place in the Case of the Blessed Virgin. And again, If it be not repugnant to the Authority of the Church or of the Scripture, it seems probable that what is most excellent may be attributed to Mary. His Scho∣lars have taken more Heart, and are more positive than their Master, especially since the Franciscans and the Jesuits have both entirely espoused this Opinion, and stand up stifly in main∣tenance of it: And the Pretence of the Excellency and Honour of the Virgin Mary, has so far charmed the Body of this Church, that now all the People almost are devoted to it, who would be accounted pious; and though one might have expected some Concern for our Saviour, who once had no Compeer in this Privilege of immaculate Conception, but was accounted the only Holy one of God in this respect; yet now the Case is altered, and Piety is measured more by the Honour given to the Mother, than to this Son of God himself; insomuch as now in all their Books, this has the name of the Pious Opinion (though the Impiety of it was demonstrated sufficiently in Six Argu∣ments by a sturdy Champion on the opposite Side. k Nay they fansie strongly that Christ himself is pleased when she, in this or any other way is advanced: as their Mantuan l, speaking of the Immaculist's Opinion, has express'd it.

Sed prior, ut nobis aequum sentire videtur, Dignior est, & grata magis Nato atque Parenti.

That is,

This speaks her Worth and Honour more than t'other, And better pleases both the Son and Mother.

Even the other Sex is engaged on this side, being made to believe that the contrary injures the Mother of God: And in a revengeful Zeal we are told m that the Women of Mantua refused to give a piece of Bread or any Alms to the Maculists, unless they asked it in honour of the immaculate Conception, or renounced the contrary Opinion (which was as troublesome an Objection as a begging Friar could well meet with) so that now this Novelty gets Ground every day of the other Opini∣on, which as the same Poet says n;

Jam Senio exsangui frigens, sua robora sensim Perdit, & amiss••••am Majestate recedit Sponte sua—

That is,

Now chill'd with Age, its Strength and Beauty lost, It Lies as if 'twere giving up the Ghost.

The Wonder is the greater when we find that their Arms, by which these Feats are done, are all Bulrushes, and their Ar∣guments above Measure trifling and childish.

There is not one place of Scripture (as was observed be∣fore) which in the litteral Sence can be produced to counte∣nance it. Bellarmine himself tells us, o we must not look for an express Text in this matter: For it is resolved that this Case must never be determined, but, like a Tenis-Ball, must be tos∣sed up and down, and bandied from one side to the other, to the Worlds End, as if that Church wanted some Toy to en∣tertain it, and to play withal. And indeed it's pretty to observe how sportfully Figures and Allegories and Texts out of the Can∣ticles, are apply'd to her by way of Accommodation (such as those the Office of the Immaculate Conception abounds with, of her Soul being delivered from the Lion, and the Power of the Dog, and the Horns of the Unicorn, &c.) Here now by the Help of a little Fancy, any place almost will be made to chime to this Tune. The Formation of Adam p out of the Earth that was not yet cursed, shows that the Blessed Virgin, of whom the Second Adam was formed, was not under the Curse, because without all Sin. Paradise q is a Type of it,

which in its first Plantation had nothing that grew there hurt∣ful or deadly. Eve, that was given to Adam, and made an Help-meet for him (Vulg. Lat. adjutorium simile sibi) denoted that the Blessed Virgin, whom God gave to Christ to be ad∣jutorium nostrae salutis, r the Helper of our Salvation, was to be similis ei, like to him, without Sin. The Ark of Noah car∣ried above the Waters, tells you, that she was preserved from the Deluge of Original Sin that overflowed the rest of Man∣kind. The Ark of the Testament, made of Shittim wood, which was imputribilis, had no Worm or Rottenness in it, and in which the Pot of Manna was laid up; how plainly does it show s that she that in her Womb was to receive Christ the Heavenly Manna, was not obnoxious to the Corruption of any Sin. The Ivory Throne of Solomon (1 Kings 10.) overlaid with the best Gold, was a Figure t of her bright and pure Soul not sul∣lied with any Sin. Who also was like his Temple in the build∣ing of it (1 Kings 6.) neither smitten with the Hammer of Original, nor wounded u with the Axe, or any other Tool of Actual Sin. The Gate that Ezekiel saw (Cap. 44. 2.) That was shut and never should be opened, it's agreed, x prefigured her, and tells us that all Sin was barred out; and no Man should en∣ter in by it; therefore Original Sin was prevented, else the Devil, which is worse, would have entred in: But the Psal∣mist says (Ps. 147.) That God hath strengthened the Bars of thy Gates. And thou art that City of which the Prophet says (Esa. 37.) He shall not come into it, nor shoot an Arrow there y, that is, God did not permit him to wound thee with the Dart of Original Sin. The Characters which Solomon gives of the Spouse, their Church has apply'd to her, and they argue the same. For She is among the Daughters as the Lily among the Thornes z Cant. 2. Thou art all fair my Love, there is no Spot in thee, Cant. 4. Which we are told a were the Words of Alex. Ales, which he spake, when dying, to the Virgin, commending by her his Soul to God. Tota pulchra es amica mea, & nulla macula neque originalis neque actualis est in te. Thou art Beautiful, Comely as Jerusalem, Terrible as an Army with Banners, c. 6. My Dove, my undefiled is but one. The Daugh∣ters saw her and blessed her, ibid. Who is she that looketh forth as the Morning, fair as the Moon, clear as the Sun, &c.

Their Adversaries perhaps will say, that these Texts ra∣ther agreed to her after-Sanctification than to her first Concep∣tion: But Jac. de Valentia has one place in Reserve, which he thinks comes home to the Point; (Psal. 46. 5.) Adjuvabit eam deus manè diluculo: God shall help her and that right early. It had not been early enough, if she had sinned in Adam before she was sanctified.

Thus we have seen as remarkable a Verification, as can any where be met with, of that usual Reproach they cast upon the Scriptures, that it may be made a Nose of Wax to bend and stand any way. I suppose they would not think it safe to use the Laws of the Land in this manner; but according to their Principles, they may make bolder with God Almigh∣ty and his Oracles; for this is but a small matter, for their Patroness to obtain Pardon for an Abuse of Scripture, when one that sealed a Writing, giving his Soul to the Devil to en∣joy a Wench b, and another that denied Christ himself in such another Bargain with the Devil to get an Estate c, yet both of them were secured and forgiven, by applying them∣selves to the Blessed Virgin.

As for their Arguments from Reason, they are of the same Strain with the former, very witty and very ridiculous. The chief Argument that Bellarmine d and most of the School∣men insist on, is this; That it being certain that God could have preserved her from this Guilt, the only Reason why he should not, must be because he would not do it. And here they undertake a pretty hard Task, as well as a very sawcy one, to determine what is decent and fitting for God to will in this Case, when he has not declared one Syllable concerning it. God be thank∣ed, that he has told us, what he himself thought was fitting with Reference to our Saviour, otherwise these Reasoners would undoubtedly have concluded, That it was no decent Preparation for the coming of the Son of God into the World to lie in a Cratch, nor for his going out of it, to hang upon a Cross. But Gods Thoughts are not like ours, nor his Ways like our Ways, Esa. 55.

But let us hear their Proofs such as they are.

1. Some urge e that it was most fitting God should do this in respect of the Mother, for if she had been obnoxious to Sin she had not been idonea Mater Dei, a fit Mother of God. Ru∣pertus

has been so bold before them to assert,

That it was requisite that she should be sanctified, that is, cleansed from all Sin both actual and original, that so Christ that was born of her might be altoge∣ther Holy

(though I find one Jesuit f so Ingenuous as to profess that His Sanctity did not at all depend upon Hers.)

Here again their Fancies work amain. It's altogether fitting and becoming God's Wisdom, says Gab. Biel g, that the Immaculate Lamb of God should proceed from one that was immaculate; and if so in Body, why not rather so in Soul? Christ would sit, says another, h upon the Foal of an Ass on which no Man had sate be∣fore, and would lie in a Sepulchre in which no Man had lain; so also take Flesh of a Vir∣gin, where the Devil had never sate, and in whose Soul Sin had never dwelt. If the Host i should fall into stinking Mire, or into the Mouth of a Mad Dog, or a Swine, who would consecrate it into the Body of Christ? So ab∣surd would it be, if of her that had rolled in the Filth of Sin, and been worried in the Mouth of a stinking Devil (foetentis Diaboli) the most pure Body of our Saviour should have been form'd.

A Maculist may easily with one Breath, blow away all these pretty Similitudes like so many Bubbles: For it's to be hoped, that inspight of original Sin and the Devil, one that is guilty of it, if no other Sin intervenes, may still be a true and pure Virgin; and then the Sanctification of her Soul being supposed, the Son of God resolving to be made Flesh, need no more ab∣hor this Virgins Womb, than the Holy Ghost does the Bodies of those that have been very Impure, after they are washed and sanctified; so far from it, that he vouchsafes to dwell there, and they become his Temple.

2. Others insist much upon the Virulency of original Sin k (which Raynaudus says always seem'd to him to be the strong∣est Argument: For this is a mortal Sin, and makes a Man a Child of Wrath, and the Devil's Slave; by reason of this an

Infant is a Monster in that Rank of Beings, that is destina∣ted to a supernatural End. It seems clear therefore, that ori∣ginal Sin, which has so frightful and horrid a Form, had no Place in her; for so the Throne of God would have become the Seat of the Devil. If she had been conceived under this Guilt, says another, l she had been more punished in that Instant, than all the Creatures in the World; for all of them put together could not have attained to her Merits and Re∣ward, all which spiritual good things by this means she must lose, though she only was disposed to receive them: So that con∣sidering how great this Punishment would be to her, one may say that she must be more hated of God for that time than Cain or Judas, or any other of the Damned: Nay, says ano∣ther, m it would have more displeased her to have been sullied and defiled with this Stain, than to have been damned or annihilated.

3. But if all this will not do, they have the Reserve of a bold Charge against the Son of God himself. n For since Christ could easily have preserved her Immaculate; if he would not do it, says Bernardine, it must needs be confessed, that he was not a good Son to his Mother. Or, as a Nephew of the Soldan urged it, o

Christ loved his Mother more, and did more for her than my Father did for me; but my Fa∣ther on my Birth-day made me free, as much as was in his Power: But if Christ, who foresaw the Damage and Evils which by original Sin would befal his Mother, would not prevent it, he had sinned against the Command of the Law of honouring Father and Mother, and had been impius Filius & ingratus, a wicked and ungrateful Son .

This, besides the Blasphemy of it, is a very foolish Assertion: For, by the same Reason of honouring his Parents, they might have required that none of his Race and Genealogy should ever have been stained with any Crime: That no Blot should have lain upon Judah for Incest, nor upon Rahab for being an Harlot, and e∣specially not upon David, whose Son he is called, for being an Adulterer. But these sawcy Prescribers of what is becoming to our Saviour, would do well to remember how he turned upon Peter, with a Get thee behind me Satan, for Words of his, that savoured more of God and less of Men, than these of theirs do.

4. That no Blot may be left unhit; a Jesuit p conceives he has spied a weak place, an easiness and tenderness of Nature in his Adversaries, in Matters that concern the Honour of the Blessed Virgin, and he resolves to work upon it. He tells them, That though their Opinion be not heretical, nor contains mor∣tal Sin in the holding of it; yet it gives just Occasion of Of∣fence to the Blessed Virgin, so that they may well expect she should be less favourable and propitious to them, which, says he, they ought extreamly to dread. Now that so it is, is plain by this Instance: Suppose a Controversy depended before a Judge concerning the Nobility of a Person, which though the Judge did not absolutely define, yet if he declared that it was very probable that he was a noble Person, and he should take it more kindly, if he were accounted and treated as such; would it not be sufficient Cause of Distast, if he to whom the Judge had been so favourable, could not obtain that Honour which is so encouraged? This is the Blessed Virgins Case ex∣actly; every one has Liberty given him by the Church to think thus honourably of her; and the Church has encouraged the paying of it, by spiritual Indulgences; and has not the Blessed Virgin reason then to be somewhat displeased and angry with those that still deny it?

5. I shall add but one Argument more, which another Je∣suit q has advanced upon the Principles owned by the Macu∣lists themselves; and let them look to it how they will answer it, for it need trouble none else besides, viz. She must be free from original Sin, otherwise she was guilty of actual Sin; which he thus proves. It is, de Fide, an Article of Faith, that the Bles∣sed Virgin had no actual Sin, no not the lightest and most ve∣nial. r The Adversaries also grant that she had the use of her Reason the first Moment of her Being, and that whosoever is endued with it, is obliged in the first dawning of Reason to subject himself to God by an Act of Love towards him above all, or else he contracts a grievous Guilt: Wherefore unless the Blessed Virgin in the first Moment of the use of her Reason (that is, of her Being) had offered herself to God by a per∣fect Act of Love, she had incurred actual Sin. If she did ex∣ert such a perfect Act of Love to God, it is plain by that Act sanctifying Grace was conveyed. Therefore she was freed from original Sin. I leave them to squable it out, for I am afraid it will not be answered in hast.

But if the Maculists seem to have lost any Ground, by their own unwary Concessions; in the next thing I am sure they will recover a great deal more, and put their Oppo∣nents so hard to it , that they must quit one of their strongest Holds, and it's well if they can any way save their Honour. I mean in the Point of Antiquity, and the Judgment of the Fa∣thers. I know the Immaculists are not wanting to bring in their Lists, and make a show of Fa∣thers, as Salazar has done in his Book of the Immaculate Conception: Yet every one that will take the Pains to examine them, may see with half an Eye, that most of those they produce speak nothing to the Purpose, and those that seem to do so, are Testimonies out of false and spurious Writings. This the Jesuit Salmeron s being aware of, has taken another course, which is indeed more ingenuous, but I doubt they will conn him no thanks for it; seeing he has discoursed in this tender Point, more like an En∣thusiast (not to say a Protestant) than a good Catholick.

For, among other things, he asserts, that the Argument from Au∣thority is weak and infirm: That the strength and efficacy of the Reasons he has urged is to be preferred before it: That God does not reveal all Truths to all, but every Age glories in its proper Verities, which the former Age was un∣acquainted with

(which he would never have mentioned, if he had not known this to be a Novelty)

that the Doctors the younger they are, they are so much the more quick∣sighted

. This is pretty course Usage, methinks, of old Friends, especially, knowing how much they fawn on them and flatter them upon other Occasions; and Fathers are the on∣ly things they are fond of, and they talk of nothing else; but in this case, you see, where they cannot perswade them to speak on their side, they take snuff and are sullen, and any Young∣ster or upstart Doctor shall be preferred before them.

But leaving this, and all other little Arguments urged by the Immaculists, such as those of our Late Contemplator, t

That Jesus had not perfectly appeased Gods Wrath against Men, had he not preserved one Soul from Sin and Gods Anger in∣curred by it.—

And again,

That Innocency is much more honourable and valuable than Sanctification; and there∣fore

it becomes a most perfect Mediator, much rather to pre∣serve the Innocency of some one, than only to purchase the Sanctification of all.

Passing over these, I say, and such like,

I now come to that wherein the Immaculists glory most, viz. The Proof from Miracles and Revelations; which indeed gives great Spirit to them, and wherein their Adversaries cannot compare with them, no not so much as in pretence.

This made one of them say, u If we are deceived in this Particular, none has deceived us but God, seeing such Wonders are done under the Name of the Blessed Virgins Conception, which could be performed only by the Power of God. And Catharinus says x That by interposing (in their Prayers) the immaculate Concepti∣on, healing the Sick and other admirable Gifts were obtained in his time. To give a few of their Instances. That of Alexander Ales is recorded by many, y who upon the Eighth of De∣cember, having taught publickly that the Blessed Virgins Con∣ception was maculate, he was presently seized with a grievous Disease, which had a yearly Return upon that Day; who finding the true Cause of his Distemper, he made a Vow that he would change his Opinion for the future, and write a Book to prove it; upon the making of which Vow, a sudden Cure followed. This Carthagena z says, is told by himself in his Book of her Conception, remaining in the Cathedral of Tho∣louse.

A Friar of Mantua a having prepared himself for a pub∣lick Disputation to prove that she was conceived in Sin, when he came to argue, the Blessed Virgin changed the Words in his Mouth, so that he spake thus to his Auditors; I propose to you this true Conclusion, That the Blessed Virgin was conceived without Original Sin; and tho' he was told of his Mistake, and said he would correct it, yet he still asserted her Purity a second and a third time. At Crakow in Poland, b one Paul a Monk, de∣claiming against the immaculate Conception in a Sermon, be∣fore he had ended it, he fell down dead in the Pulpit by the just Judgment of God. A Schoolmaster at Mantesa c in Spain, having severely chastized a Youth under his Care, was killed by a Kinsman of that Youth: As the Body was preparing for the Funeral, and laid upon the Bier, suddenly the dead Man starts up, and spake to the amazed Company, telling them, That by the Favour of God he was brought to Life, that he might

make a publick Retractation of a false Opinion he in his Life∣time had embraced, concerning the Blessed Virgin's being con∣ceived in Original Sin; he did what God commanded him, and after this laid himself down again on the Bier and dyed. This Narration was drawn in the Cloyster of the Collegiate Church at Mantesa, which when some would have had it obliterated, the Inquisition of Barcellona discussing the Matter, determined it should remain.

At Rome d in the Ides of November 1652. a Virgin be∣ing in great Torment by the Stone, a Confessor of hers gave her a piece of Paper to be applied to the grieved Part, with this Inscription, Conceptio Immaculata S. Dei Genetricis Mariae. The Nun, instead of applying it, swallowed the Paper, and immediately voided Two Stones, upon which one added,

Conceptionem Labis expertem negas? Lapides loquuntur, lapidis hoc verbum, sat est.

That is,

Dost thou deny that her Conception's pure? When Stones proclaim it, thou'lt believe it sure.

In Italy, a Nun of the Order of S. Francis e contending with another Nun who opposed the Immaculate Conception, said to her, Let a great Fire be kindled, and let us both en∣ter into it, and she that is burnt will be proved to hold afalse Opinion: They both agreed, and went into the Fire; the Fran∣ciscan Nun escaping, the other was presently consumed.

The like Miracle he tells f of a Laick and another Person; the Laick believed the Immaculate Conception, and entered in∣to the Fire; and challenged the other that disputed against it to do the like, but he durst not try, and the other remained untouched.

The same Bernardine g assures us, that many of the Fri∣ars that were subject to his own Court at Milan, importuned him earnestly, that in defence of the Blessed Virgin's Innocency, he would suffer them to make that Trial with their Adversa∣ries by entring into the Fire; he did not think there was any canonical Prohibition of such Experiments, because (as his

words are) They that are acted by the Spirit of God are not un∣der the Law, Gal. 5. Yet he would not give his Consent; part∣ly because the Blessed Virgin could otherways defend her Pu∣rity; and partly believing that the Impugners would not ac∣cept the Proposal; or if they should, that they would have been suddenly burnt (concluding so, I suppose, by what had happened before in the like case.)

Another Miracle he mentions, h a very remarkable one, and how he came to be acquainted with it, of one Friar Tho∣mas de Bohemia, that had one of his Legs dried up, and utterly infeebled (onmi vigore destituta) so that he despaired of a Cure, and was advised by the Physicians to have it cut off: But in this Distress he betook himself to the Blessed Virgin and pray'd, That she would restore Soundness to him for the Praise of her immaculate Conception: In honour of which he celebrated a Mass, standing in great Torment upon one Foot: When the Mass was ended he was perfectly cured and freed from his old Infirmity; so that he who before could not go, came without Help to Rome on foot, and this Morning, says Bernardine, told me this Miracle.

Revelations they have also many to boast of, i those that are most cry'd up, and the most express, are those of S. Briget (lib. 1. c. 9. & lib. 9. c. 49.) and their Authors k take a great deal of Pains to prove, that the Revelations of S. Catha∣rine on the other side, are feigned on purpose to oppose hers. Gonsalvus had the like Revelation, who was taught by the Bles∣sed Virgin her self, That her first Animation was not only without Sin, but brightened with wonderful Splendors of Grace: And Pelbartus l says the same was revealed to S. Eliza∣beth.

Visions also they relate, such whose Signification is not doubt∣ful, but which clearly and punctually express it and determine for it. Thus we are told, m

That a Master of Divinity in Paris, being to preach on the Day of the Blessed Virgin's Conception, had prepared to discourse against it: The Night before as he was in his Study, there appeared a Company of Doctors and Angels, and a Seat was made ready, upon which sate down a noble Queen, who called for this Master, and said thus to him: What Harm, I pray, have I ever done to thee, That this Morning thou shouldest design to preach against

mine Honour; and saying this, she commanded him to be scourged: Whereupon he fell upon his Knees and begged her Pardon. Then the Blessed Virgin said to the Angel Ga∣briel; Go and teach this Man a Sermon for this Morning be∣fore the University: Then Gabriel said to him, Open thy Mouth and I will fill it; whereupon he perceived an admira∣ble Sermon in his Heart, in which it was demonstrated that the Queen of Heaven was conceived without original Sin, and he preached it the Morning following to the People of Paris:

The same Author n tells us, that a Bishop of Padua, as he was reading S. Thomas his Summs, wondered that he de∣termined against the Virgins immaculate Conception; To whom S. Thomas appeared and said,

Know Sir, that when I laid down that Opinion, I only had respect to the divine De∣cree, whereby the Blessed Virgin ought to have contracted original Sin, unless she should be preserved from it by her Son; but the Son of God did preserve his Mother from it, and so he disappeared.

S. Bernard also, who was another stiff opposer of her Immaculateness, is reported o to have ap∣peared to a certain Monk after his Death, having a Spot upon his Breast, signifying that he was now of another Mind, and did Penance, as it were, for what he had written before a∣gainst it.

The Reader, I hope, has had some Pleasure (and that was all that I intended him) in viewing the foregoing odd and phantastick Arguments used by the Immaculists in this Debate. But from this latter Proof by Miracles and Revelations, every Protestant may reap much Benefit and Advantage, considering what Service they have done our Cause hereby, before they are aware. For,

1. We think our selves excused from all Obligations to be∣lieve, upon the Account of Miracles and Revelations they urge us withal, and bring as a Demonstration for any Article of their Faith that is not one of ours. One Frederick Fornerus, a Bishop of their Church, has wrote a whole Book about this Ar∣gument, called Palma Triumphalis Miraculorum Catholicae Eccle∣siae, & imprimis gloriosissimae Virginis Mariae, Ingolst. 1622, and in the 39th. Chapter of the first Book, he insults over the Cal∣vinists and Lutherans for want of Miracles: But alas! he and a Hundred others that have made Collections of this nature might

have spared their Pains, for they themselves have taught us how to deal with this Argument: For do any of the Immacu∣lists value a Farthing all the Stories that their Adversaries have told them of this kind? Do not they account them all as Cheats, and tell the World so? And if the Dominicans do not make the same Reckoning of all that these pretend, why are they not converted to their Opinion? Here are Two Parties that divide their whole Church, and both of them urge each o∣ther as they do us with Miracles, and each hold the Opinion they did before notwithstanding this, and pray why may not we do so too? I am sure I have produced as substantial Mira∣cles for the kind, as any they object to us. For what can be greater than to continue in the Fire unhurt, when it consumes another to Ashes? (which was the Miracle of the Three Chil∣dren) or for a dead Man to start up and proclaim the Blessed Virgin to be free from original Sin, and when he has told his Errand immediately to die again? What Wonders of the Lady of Loretta, or the Diva Halensis or Aspricollis, which are so often rung in our Ears, can outvie these? How many of their Authors have told us, and Father Godden p among the rest, the Miracles of John Damascen's Hand cut off by the Command of the Emperor, and restored by praying before an Image of the Virgin? Recorded in his Life by John a Pa∣triarch of Jerusalem. I will not question whether it was his Hand or his Finger (as the Author of his Conversation relates q) which might easily in that Age improve into a Hand. Nor will I insist upon another Story of the same kind, con∣cerning the Hand of Pope Leo I. which is said also to have been restored by the Blessed Virgin, after it was cut off by himself, and is related in a Manuscript Life of S. Leo, says Bollandus r; in the Lombardica Historia, in Pet. de Natalibus, Dionys. Carthusianus, Nauclerus s, the Historia Pontifical in Spa∣nish by Gonzalo de Illescas (who says he would not have set it down, but that he found it in grave Authors) was commonly represented in Pictures, which is an Argument of currant Tra∣dition: Yet after all Baronius t condemns it for a Fable, and Pope Clement VIII. commanded the Pictures of it to be rased out: The Reason, I suppose, of smothering this Miracle was, because of the Occasion of it, which seemed to reflect scanda∣lously upon so holy a Pope, who, as Nauclerus says, was vehe∣mently

tempted (with lustful Inclination) by a Woman's kissing his Hand, when she made her Oblation at the Mass on an Easter-Day. Though it seems to be better attested than that of Da∣mascen's Hand, which has only one Witness produced for it; and those libidinous Motions might have been excused, from what has befallen other great Saints; for to overcome such Temptations S. Benet u rolled himself in Thorns and Nettles; and S. Bernard was fain to use the Remedy x of leaping into cold Water. Not to invalidate this Miracle, I say, but to let it pass, I shall only oppose the foregoing Story of the Leg of Thomas de Bohemia (which also may be opposed against that o∣ther fam'd Miracle of restoring the Leg to the Youth of Za∣ragosa) and yet not one Thomist does believe upon it that im∣maculate Conception to which the Cure is owing; though we shall be as bad as Infidels, if that Hand and Leg do not make us fall down and worship the Blessed Virgin; or if we do not almost adore Virginity, when we read of S. Euphemia y, that she to avoid Marriage cut off her Nose and Lips, and had them restored afterwards by the Blessed Virgin. Methinks therefore we should have a little better Quarter notwithstanding this Ar∣gument, especially when we see how kind they are to them∣selves, in not pressing it too hard where they are themselves concerned. For Gr. de Valentia z tells you, That Miracles of themselves (i. e. without the Church) do not cause infallible Cer∣tainty of the truth of a Doctrine; and therefore he calls them af∣terwards a prudent Motive: And Bellarmine says a, Before the Approbation of the Church, it is not evident or certain with a cer∣tainty of Faith, of any Miracle, that it is a true Miracle. And another Jesuit b more fully, Neither Miracles nor Revelati∣ons are a Motive sufficient of themselves, to oblige all the Faith∣ful to believe a thing with a Divine Catholick Faith (as he calls it) though a Relation may oblige him to whom it is made to believe with a Divine private Faith: (And so a Miracle, I suppose, may oblige his private Faith upon whom it is wrought) yet it is not to be denyed that both of them are very fit Motives, and may be look'd upon to have a kind of Sprinkling of divine Authority upon them (Divina authoritate aliquatenus perfusum.) The plain Meaning of which is, That God cannot deliver his Mind fully to us, so as to engage us peremptorily to believe him, though it may be prudent to do so, unless he deliver his Mind by the

Pope. And that there may be no Mistake of his Sence, we have it all out in another Place c: I say that the Argument fetch'd from Miracles does not clearly and unquestionably (inelucta∣biliter) convince that Truth to be confirmed by the Testimony of God, speaking by a Miracle as it were by his own Mouth: Which is strange, that when the Miracle speaks such a thing and no∣thing else; and is acknowledged to be such a Miracle as God only can Work, that it should not confirm that thing to be true as if he spake it. A Man might swear that he is not urging us with this Argument of Miracles, but intends this as a Fa∣vour somewhere else, as the Words following do inform us: For, says he, if it were so, then it must be granted that the Pro∣position affirming the Blessed Virgin's Conception to have been Imma∣culate, has the Certainty of Faith for it, which it's plain cannot be yet affirmed, because of the Silence of the Church (that is, with a Jesuit, of the Pope) in this matter. And he adds, That he does very piously, who from hence gives a firm Assent to it, sed infra certitudinem divinae fidei, but short of the Certainty of Divine Faith. Those Words then of pious Assent and prudential Mo∣tives, and such like, are Tricks and only Words of Course; for one of the Church may believe in this Case either way, and has free Leave to do it, without being condemned: So that God may do what Miracles he pleases on one side, and yet a Man may safely be on the other side, till the Pope contradicts it: So that it is He plainly that can only oblige him to believe to Purpose. Which gives me occasion to reflect upon a Se∣cond good Use that the former Considerations of Miracles and Revelations will afford us, viz. A plain Discovery of the Re∣stiveness of their unerring Guide, infallible Judge, and Deter∣miner of Controversies in some Cases. For those Miracles, &c. have but little to say to any but him, and he, when he pleases, has nothing to say notwithstanding them. If one should be so bold to question the Pope after S. Paul's manner: Dost thou believe Miracles and Revelations in this Affair of the Blessed Virgin? I doubt the Answer could not be returned so easily, I know thou believest. He is not so quickly understood I assure you, nor his Mind so easily known: He has often put on seve∣ral Faces, and by his various Appearances given Occasion to complain, Quo teneam vultus mutantem Protea nodo? Yet me-thinks we have some good hold of him, and shall not easily let it go.

Here slippery Proteus thou art caught at last, Change all thy Shapes, this Knot will hold thee fast.

For either the Pope believes those Miracles, Visions and Re∣velations for the Proof of the immaculate Conception (to in∣stance only in those) or he does not. If he does not believe them, surely we are fairly excused from being concerned about them, since he has greater Opportunities than we can have, to find out their Cheat if they be forged; and if they were true, his Faith should be the forwardest: But if he does believe them, then the Matter is worse, considering the Place he sits in; for he pretends to be the unerring Guide (as I said) of Faith, the Judge and Determiner of Controversies. It is boast∣ed as a Privilege of his Church, that its Differences can ne∣ver be endless (though those of other Churches may) for here is one appointed to decide them, and his Decision liable to no Mistake. Very good: And why is not this Controversy then determined? It has been a Controversy in his Church of Four hundred Years standing, and yet every Judge in Succession that has sate in this Chair has been dumb, and his Infallibility lain by, and no Body has been the better for it. It cannot be plead∣ed on his behalf, That the thing is not weighty enough to be determined, and to become an Article of Catholick Faith; for whatsoever we may think of it, yet he dares not own that he thinks so, when it is about a glorious Privilege of the Blessed Virgin; and when he is now supposed to believe the Revelati∣ons and Miracles to be Divine that do attest it; for God sure∣ly does not use to interpose in that manner about Trifles. He cannot be excused neither for hiding this precious Talent of his, and not employing it for want of a sufficient Call thereto: For besides that loud one of Miracles, &c. which he is quick enough of hearing when he has a mind to canonize a Saint, or institute a Festival; he has been loudly summoned to exercise his judging Faculty, by the Crys and Beseechings of all sorts both high and low, to pity the divided Church and heal its Breach∣es, to becalm the boysterous Tempest, that has threatned to sink the Ship of the Church, by one powerful Word of his; but all in vain: He lies as one in a dead Sleep, and nothing can a∣waken him. What Applications have been made to him the following Story shows.

Notes

• a

  Litaniae va∣riae Colon. 1643. p. 221. L'Office Di∣vin. Paris. 1658. Heures dediees au Roy. Paris. 1662.
• Ibid. p. 4.
• P. 24, 25.
• P. 377.
• Horae sec. usum. Hieros. de con∣cept. & Hortu∣lus animae p. 81.
• Brev. Rom. Reform. ad 8 Decemb.
• a

  Part. 3. disp. 117. c. 1.
• b

  Vasquez ibid. qu. 27. disp. 114. c. 1. & Bellarm. de amiss. gratiae, l. 4. c. 15.
• c

  Th. Ray∣naudus Dipt. Mar. p 132.
• d

  Franciscus a Christo. prae∣lect. de Incar∣nat. fol. 189.
• e

  Mantuan. in S. Fest. De∣cembr.
• f

  260 Famous Doctors are named and their Words cited by Vinc. de Bandelis in tract. de sing. purit. & praerog. concept. J. Christi.
• g

  M. Canus Loc. The. l. 7. c. 1. Sancti omnes uno ore asseve∣rant, &c. So Pet. Cellensis, Sen∣tentiae omnium retro Sancto∣rum. lib. 6. Epist. 23.
• h

  Estius l. 3. dist. 3. Sect. 3.
• i

  Ibid. disp. 117. c. 1.
• k

  Part. 3. qu. 27. art. 2. in corp. & ad 2. 3 & 4.
• l

  Barth. de Scobar. conc. 1. de concept. B. Virg. p. 27.
• m

  14 Places are cited out of him by Bandelis lib citat. part. 1. c. 9.
• n

  C 9.
• o

  De genes. ad lit. l. 10. c. 18.
• p

  De peccat. merit & remis. l. 2. c. 24.
• q

  In Psal. 34. conc. 2.
• r

  Carthage∣na de arcan. deip. l. 1. hom. 4.
• s

  Mantuan. parthen: Mar. 1.
• t

  Rich. a S. Laurentio.
• u

  Rom. 3.
• x

  Rom 5.
• y

  Gal. 3.
• z

  1 Tim. 2.
• a

  2 Cor. 5.
• b

  Exercit. l. 8.
• c

  Scotus in 3. dist. 3. qu. 1.
• d

  De Amiss. grat. l 4. c. 16.
• e

  Medit. de B. Virg. p. 76.
• f

  Apud Au∣gustin. Epist. 157. ad Opta∣tum.
• g

  Sicut nul∣lum a reatu li∣berum reperit, ita pro liberan∣dis omnibus ve∣nit. Serm. 1. de Nat. Christ.
• h

  L. 7. de ar∣can. c. 10.
• i

  In 3 lib. Sent. distinc. 3.
• k

  Bandelis, loc. citat. p. 1. c. 34, 35, &c.
• l

  Ibid. lib. 1.
• m

  Bernardi∣nus de busto. Marial. Serm. 9. P. 103.
• n

  Mantuan. ibid.
• o

  De amiss. grat. l. 4. c. 15.
• p

  Bellarm. ib.
• q

  Gr. de Va∣lentia Tom. 4. disp. 2. qu. 1. punc. 2.
• r

  Bernard. de busto. serm. 5. p. 58.
• s

  Greg. de Valentia, ibid.
• t

  Coster. Me∣dit. 1. p. 19.
• u

  Bern. de bust ib▪ serm. 6. p. 64.
• x

  Id. ib. p. 66.
• y

  Spinellus de thron. dei, c. 7. p. 115.
• z

  See Delrio's Florida Mari∣ana. orat. 1. ap∣plying this to her.
• Bellarm. & Greg. Valentia ubi supra.
• a

  Pelbartus l. 4. Stellar. p. 1. art. 3.
• b

  Tursellinus in Hist. Lauret. lib. 3. c. 33.
• c

  Caesarius l. 2. exempl. c. 12. & Vinc. Belluac. spec. Hist. l. 7. c. 105, 106.
• d

  Loc. ante citat.
• e

  Francisc. a Christo, ubi supra.
• f

  Raynaudus ibid. p. 215. says, Quamvis Mater Christi scrduisset peccato, Christus ex-ea nasci potuisset, neque tamen mi∣nus sanctus fu••sset quam nunt sit, quia sanctificatio or••a ex unio∣ne ad verbum, & fons secunda∣riae sanctitatis Christo communi∣catae, fuit independens à sancti∣tate Matris.
• g

  In Fest. Concept. Serm. 3.
• h

  Bernar. de bust. Serm. 8. p. 86.
• i

  Idem Serm 9. p. 99. Si in aliquo calice semel stercoriza∣tum fuisset, licet postea purifica∣tus esset, non tamen honestum es∣set in eo consecrare SS. sangui∣nem Domini nost••i J. Christi; sic indecens fuisset in muliere in qua semel Diabolus, peccati ster∣cora projecisset del filium procre∣ari.—Christus noluit accep∣tare in matrem, nec Deus pater in Conjugem.
• k

  Raynaud. ibid. p. 145 & plerique alii.
• l

  Bernar. de bust. ib. Serm. 7. p. 74.
• m

  Novarinus umbr. virg. p. 65. n. 207.
• n

  Greg. de Valent. ib. Arg. 8. Bern. de bu∣sto. Marial. ser. 1. p. 16.
• o

  Idem, ibid. ser. 6. p. 65.
• See late Con∣templations p. 30. harping up∣on this, That Christ would ho∣nour his divine Mother even for Example sake, in doing that he requires of all, &c.
• p

  Greg. de Valentia, ib.
• q

  Raynaudus Diptyc. Mar. p. 144.
• r

  Aquinas in Opusc. 60. Art. 3. & 3 Part. qu. 27. art. 4.
• Pelbartus was hard put to it, when in Answer to that place of S. Austin (ad Petrum, Fir∣missime tene omnem hominem qui per concubitum concipitur, cum peccato originali nasci) he says it is, qui per concubi∣tum, Maria autem non fuit qui sed quae. Aurei Rosar. Tom. 5. pag. 101.
• s

  In Epist. ad Rom. c. 5. disp. 51.
• t

  Contemplat. of H. Mary p. 31.
• u

  Bern. de bust. serm. 9. p. 115.
• x

  Lib. 4. con∣tra Cajetanum.
• y

  Raynaudus ibid. p. 139.
• z

  De arcan. deip. l. 1. hom. 19.
• a

  Bern. de bust. serm▪ 6. de conc. Virg. p. 80.
• b

  Spondani Continuat. ad an. 1350.
• c

  Raynaudus ibid. ex Nie∣remberg▪ in vi∣ta S. Ignatii.
• d

  Raynaudus ibid.
• e

  Bernardin. de bust. ibid. serm. 6. p. 82.
• f

  Ibid. p 94.
• g

  Ibid. p. 11.
• h

  Id. ••b. p 82.
• i

  Raynaudus ibid. p. 139.
• k

  Catharinus adv. Cajeta∣num lib. 4. Delrio disqu. Magic. l. 4. c. 1. qu. 3, &c.
• l

  Stellarii lib. 4. part. 1. art. 3.
• m

  Bernar. de Bust. Marial. serm. 6. p. 70.
• n

  Ibid. p. 79.
• o

  Novarini umbr. Virgin. p. 65. n. 207.
• p

  CAtholicks no Idolaters p 424.
• q

  Apud Cent. Magdeb. Sec. 8.
• r

  De S. Leone Apr. 11.
• s

  Chronog. generat. 15.
• t

  Annal. to. 6. in Leone Papa ad An. 461.
• u

  Greg. Dial. l. 2. c. 2.
• x

  In vit ejus per Guliel∣mum, l. 1. c. 3.
• y

  Speculum exempl. dist. 9. exempl. 20.
• z

  Analys. fidei l. 1. c. 6.
• a

  De Eccles. l. 4. c. 14.
• b

  Raynaudus Diptych. Mar. p. 139.
• c

  Raynaudus in defens. sca∣pular. Marian. p. 291.