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. Both shewed out of the offices of that church, the lessons on her festivals, and from their allowed authors. Part I. Wherein two of her feasts, her conception and nativity, are considered.

CHAP. II. Of the blessed Virgin's Nativity. (Book 2)

SECT. I. Devotions to her, with Relation to her Birth.

THE Devotions for her Nativity being, for the most part, the same with those upon the Feast of her Conception, there remains not much to be added under this Head.

The old Roman Missal, and Missal Cluniac. begins thus.

Nativitas Mariae Virginis Qu••e nos lavit à labe criminis Ce•…•…bretur hodiè, Dies est laetitiae.

Let's celebrate the Virgin's Birth to Day With Joy, who wash'd our sinful Stains away.

The Missal of Sarum thus begins on the Nativity of blessed Mary.

Gaudeamus omnes in Do∣mino, diem Festum celebran∣tes sub honore Mariae Virginis, de cujus nativitate gaudent An∣geli, & collaudant filium Dei.

Let us all rejoice in the Lord, celebrating a Festival in honour of the Virgin Mary, for whose Nativity Angels rejoice, and praise together the Son of God.

* 4.1 Audi filia & vide, inclina aurem tuam, quia concupivit Rex speciem tuam.

Specie tua & pulchritudine tua intende prosperè, procede & regna.

Hear O Daughter, and see, and incline thine Ear, for the King hath desired thy Beauty.

In thy Beauty and Comliness advance prosperously, proceed and reign.

Vers. Per te, Dei genitrix, nobis est vita perdita data, quae de coelo suscipisti prolem, & mundo genuisti salvatorem.

Vers. By thee, O Mother of God, the Life that we had lost is given to us again, who didst re∣ceive, an Offs-spring from Hea∣ven and beg••t is Saviour to the World.

In a following Sequence we have these Expressions.

O Virgo fola, matter casta Nostra crimina solvens, da regna, Queis beata regnant agmina. Potes enim cuncta ut * 6.1 mundi regina Et jura cum Nato om∣nia Decernis in saecula.

Bless'd Virgin, and chast Mo∣ther too, The Bands of all our Crimes undo, That by thy Gift we may attain, That Kingdom where the Saints do reign; To every thing thy Power ex∣tends, To thee, as Queen of Heaven, it bends: Nothing to thee can ever be deny'd, Who, with thy Son all Titles dost divide.

In the Reformed Roman Breviary, on the Feast of her Nativity, September 8.

Capitulum. Ecclus. 24.

Ab initio & ante saecula cre∣ata sum, & usque ad futurum saeculum non desiuam, & in habitatione sancta coram ip∣so ministravi.

From the Beginning, and be∣fore Ages I was created, and shall never fail, and I 〈◊〉〈◊〉 before him in the holy 〈…〉〈…〉.

(Thus translated by themselves in the Office of the Virgin. Luc. & Eng. p. 47.)

Hymnus.

Ave Maris stella, Del Mater alma, Atque semper Virgo, Felix coeli porta. Sumens illud Ave, Gabrielis ore,

Funda nos in pace, Mutans Evae nomen. Solve vincla reis, Profer lumen caecis, Mala nostra pelle, Bona cuncta posce. Monstra te esse matrem, Sumat per te preces, Qui pro nobis natus, Tulit esse tuus. Virgo singularis, Inter omnes mitis, Nos culpis solutos, Mites fac & castos. Vitam praesta puram, Iter para tutum, Ut videntes Jesum, Semper collaetemur. Sit laus Deo patri, Summo christo decus, Spiritui sancto, Tribus honor unus.

Amen.

All hail Star of the Sea, Gods Mother clear and bright, The happy Gate of Bliss, And still in Virgins plight. Receiving that all hail (Ave) Which Gabriel's Mouth did give,

Establish us in Peace, Changing the Name of Eve. The Guilties Bands unbind, Blind Men their Sight assure, Ill things from us expel, All Good for us procure. A Mother shew thy self, He take our Plaints by thee, Who being for us born, Vouchsaf'd thy Son to be. O rarest Virgin pure, Meekest of all that wast, Discharged of our Sin, Make thou us meek and chast. Grant that our Life be pure, Make safe for us the way, That while we Jesus see, Our Joy may last for ay. To God the Father Praise, To Christ high Worship be, And to the Holy Ghost, One Honour unto three.

Amen.

Oratio.

Famulis tuis quaesumus Do∣mine coelestis gratiae munus impertire; ut quibus beatae virgins partus, extitit salutis exordium, Nativitatis ejus vo∣tive solemnitas pacis tribuat incrementum.

Per Dominum.

A Prayer.

O Lord, we pray thee bestow upon thy Servants the Gift of heavenly Grace; that as the bles∣sed Virgin's Birth has been to us the beginning of Salvation, so the vowed Solemnity of her Nativi∣ty may afford to us increase of Peace.

Through our Lord.

Lect. 1. Cantic. Canticor.

Osculetur me osculo oris sui, quia meliora sunt ubera tua vino, &c.

Resp. Hodie nata est beata virgo maria ex progenie David,

per quam salus mundi creden∣tibus apparuit, cujus vita glo∣riosa lucem dedit saeculo.

Let him kiss me with the kisses of his Mouth; for thy Breasts are better than Wine, &c.

R. To day was born the bles∣sed Virgin Mary of the Proge∣ny

of David, by whom the Sa∣viour of the World appeared to Believers, whose glorious Life gave Light to the World.

Resp. Beatissimae virginis Ma∣riae Nativitatem devotissimè ce∣lebremus, ut ipsa pro nobis intercedat ad Dominum Jesum Christum.

After the Second Lesson.

Resp. Let us most devoutly celebrate the Nativity of the most blessed Virgin Mary, that she may intercede for us with our Lord Jesus Christ.

Resp. Ora pro populo, in∣terveni pro clero, intercede pro devoto foemineo sexu: Sen∣tiant omnes tuum juvamen, qui∣cunque celebrant tuam sanctam nativitatem.

After the Eighth Lesson.

Resp. Pray for the People, in∣tervene for the Clergy, intercede for the devout Female Sex; let all those perceive thy Help, whoso∣ever celebrate thy holy Nati∣vity.

Ad Laudes. Anaph.

Regali ex progenie maria exorta refulget; cujus preci∣bus nos adjuvari mente & spi∣ritu devotissimè poscimus.

Mary arising from a royal Stock shines brightly; we beg with the greatest Devotion of Mind and Spirit to be helped by her Prayers.

(Thus translated in the Latin and English Office forenamed.)

Hymnus.

O Gloriosa Virginum, Sublimis inter sidera Qui te creavit, parvulum Lactante nutris ubere. Quod Heva tristis abstulit, Tu reddis almo germine; Intrent ut astra flebiles, Coeli recludis cardines.

Tu regis alti janua Et aula lucis fulgida; Vitam datam per Virginem Gentes redemptte plaudite.

O Virgin set in Glory great, Among the Stars in high degree; Whose Breasts, when he was yet a Child, Gave Suck to him that formed thee. By thy fair Blossom thou restor'dst That which sad Eve away had given; That wailing Wights might mount the Stars, Thou hast set ope the Gates of Heaven;

The Gate thou art of the high King, The Port of Light that glisters clear; Since Life was given by a Maid, Let freed Men shew joyful cheer.

On the Ninth of September, the Second Day after the Octave of blessed Mary's Nativity, we have these Three Lessons taken out of the 18. Sermo de Sunctis, attributed to S. Austin (though certainly none of his.)

Lect. 4.

Exultat Maria, & matrem se laeta miratur, & de spiri∣tu sancto se peperisse gaudet: Nec quin pepetit innupta ter∣recur, sed quia genuerit cum exultatione miratur. O foemina super foeminas benedicta, quae vi•…•…m m••i••o non novit, & virum ••uo 〈◊〉〈◊〉 dirc•…•…dedit! 〈◊〉〈◊〉 •…•…am Maria An∣g•…•… 〈◊〉〈◊〉 ••ando, quin H••va per•…•…dit virum, serp•…•…i con∣•…•…. to 〈◊〉〈◊〉 •…•…entia, O 〈…〉〈…〉: q••e dum fi∣dem 〈…〉〈…〉 dedit, coeli in fe opi••co•…•… ••ncorpotavit: Hinc prome•• uit gl•…•…m, quam ipsa postmodum hausit. Ecce ait, 〈◊〉〈◊〉 hoc bea•…•… me dicent om∣nes generationes.

Mary c•…•…ults, and joyfully ad∣mires to see her self a Mother, and is glad she was with Child by the Holy Spirit: Neither was she frighted that she was with Child being unmarried, but she wondred with Exultation that she had begot a Child. O woman, blessed above all Women, who ne∣ver knew a Man, and yet encom∣passed a Man in her Womb! Ma∣ry compassed a Man by giving cre∣dit to the Angel, as Eve de∣stroyed Man by consenting to the Serpent. O happy Obedience, O remarkable Grace! Who, while she humbly consented, did incor∣porate the Maker of Heaven within her self. Hence she me∣rited the Glory, which she after∣wards gained. Behold, says she, from henceforth all Generations shall call me blessed.

Lect. 5.

O beata Maria, quis tibi dig∣nè valeat jura gratiarum, ac

laudum praeconia rependere, quae singulari tuo assensu Mun∣do succurristi perdito? Quas tibi laudes fragilitas humani generis persolvat, quae solo tuo commercio recuperandi aditum inventi? Accipe itaque quas∣cunque exiles, quafcunque Me∣ritis tuis impares gratiarum actiones. Et cùm susceperis vota, culpas nostras orando ex∣cusa. Admitte preces nostras intra Sacrarium exauditionis, & reporta nobis antidotum re∣conciliationis.

O blessed Mary, who is able to make worthy Returns of Thanks

and Praises to thee, who by thy singular Consent did'st succour the lost World? What Praises can the Frailty of humane Na∣ture pay to thee, who, only by thy commerce hast found a Passage to our Recovery? Accept therefore our Thanksgivings, though never so poor and unsuitable to your Me∣rits: And when you shall re∣ceive our Devotions, by your Prayers excuse our Faults: Ad∣mit our Prayers within the holy Place of your Audience, and bring back to us the Antidote of Re∣conciliation.

Lect. 6.

Sit per te excusabile, quod per te ingerimus; fiat impe∣trabile, quod fida mente posci∣mus. Accipe quod offerimus, redona quod rogamus, excu∣sa quod timemus; quia tu es spes unica peccatorum. Per te speramus veniam delicto∣rum, & in te beatissima nostro∣rum est expectatio praemio∣rum. Sancta Maria, succurre miseris, juva pusillanimes, re∣fove flebiles, ora pro populo, interveni pro clero, &c.

By the let every thing be ex∣cused easily, which we being in by thee, and easily obtained, which we request with a faithfull Mind. Accept what we offer, give us what we ask, excuse what we fear; for thou art the only Hope of Sinners: By then we hope for the Pardon of our Offenses, and in thy blessed Self is our Expecta∣tion of being rewarded: O holy Mary, succour the Miserable, help the Faint-hearted, refresh those that mourn, pray for the People, intercede for the Clergy, &c.

The late Contemplator has invited us to celebrate her Nati∣vity in this manner, p. 50.

The Praise.

Hail Mary, full of Grace, our Lord is with thee, &c.

The Hymn.

The morning Star doth spread its Ray, The Sun e'er long will make clear Day: Welcome great Mary, Herald of Peace, Rich Spring of Grace, which never cease. This new-born Light, which chears our Earth, Sums the Worlds Blessings in her Birth; God's Mother is this Day reveal'd, Heav'ns Treasures are in her unseal'd.

Glory be to Jesus and Mary; As it was, is, and ever shall be, Amen.

Anaph. Who is she that cometh forth, as the Dawning of the Day, beautiful as the Moon, chosen as the Sun?

Psalm 44.

My Heart shall power forth Words of Joy, because Mary the Mother of Jesus is born.

Above all Women beautiful is Mary; Grace is spread through her Soul.

Rejoice, triumph and Advance, for thou art amiable and ac∣ceptable to God our King.

Justice, Truth and Meekness are thy Ornaments; the Hand of God hath wrought them in thee.

Every Creature shall bless the Hour of thy Birth, because Jesus covets thy Beauty.

Anth. Who is she?

Vers. Mary the Mother of Jesus is born.

Resp. Let Heavens and Earth sing forth her Praise.

Let us Pray.

Grant unto us thy Servants, O Lord, thy Gifts of heavenly Grace, that the Birth of holy Mary may increase our Accep∣tableness unto thee; since thy Son Jesus, who was born of her, is the Beginning of our Salvation; through the same Jesus Christ our Lord, Amen. (This is but an ill and disguised Transla∣tion of the former Collect: Famulis tuis quaeiumus, Domine, &c.)

SECT. II. Concerning the blessed Virgin's Nativity, and the Cir∣cumstances of her Birth; with Remarks thereupon.

AS we have hitherto found a great many bold Assertions obtruded on us without any cogent Proof; so the Rea∣der must expect the same Entertainment still; and it cannot well be otherwise, where both Scripture and ancient genuine Authorities are wholly silent, as they are in the Things that concern her Nativity. There are indeed Prophecies in the holy Bible concerning her, but not as she is the Daughter of Anne, but the Mother of Jesus; not to tell us how she was conceived and born, but that a Virgin should conceive, and the Holy one should be born of her: Even the Verses we now have of the pretended Sibylls, say very little more than that of her.

But the Men of this Church cannot be contented and at rest, till they have filled every Stage of her Life with Wonder and Miracle. So they have done here in her Birth; the Circum∣stances whereof they make as glorious as possible may be, and to run parallel in most things with those that are related of our Saviour. The oft-cited bold Jesuit a 23.1 thinks it not e∣nough to call her (what the Scripture calls the Messiah) The Desire of all Nations; but, he adds, That this Woman was in their Wishes before her Son, though he was much more noble and ne∣cessary for Mankind. Abraham rejoiced to see the Day of Christ, he saw it and was glad; but long before Abraham, Adam and Eve rejoiced to see the Day of Mary, they saw it and were glad. Wherein he is seconded by another of his Society, b 23.2 saying, We ought to believe that Adam foresaw this Nativity to the rejoic∣ing of his Heart. So did Seth too, if you will believe the Re∣lation of J. Gerbrandus c 23.3, who tells us, that in the Year 1374. Sibylla Queen of Hungary, causing Workmen to dig in the Valey of Jehosaphat, they found a Tomb made of Brick, with a Body in it entire, over whose Head was a Tablet with this Inscription in Hebrew Characters, I Seth, the Third born Son of Adam, believe in Jesus Christ the Son of God, and in the

Virgin Mary his Mother, who shall come from my Loins. A ve∣ry likely Story! Much of the same Nature and Credit with that which is mentioned by Aquinas d 23.4, of an Inscription up∣on a Plate of Gold found in a Tomb, which prophesied thus, Christ shall be born of a Virgin, and I believe in him; O Su••, thou shalt see me again about the time of Irene and Constantine. Or like that Table which J. Boniface e 23.5 relates out of Cassinaeus, That in the Sepulchre of Plato, was a Plate of Gold found with this written on it: I believe in Christ who shall be born of a Virgin, suffer for Mankind, and rise again the Third Day.

Neither will these Prophecies suffice, unless Miracles also prepare her Way, and accompany her into the World. Ba∣roxius f 23.6 is contented to tell us in general, That great Things, and altogether admirable, such as cannot worthily be express'd, did precede the Birth of Mary the Mother of God: And every one that questions this, he brands for a Man of a narrow Soul, and for one out of his Wits. And his Reason for it is very admira∣ble: Because we know that great and strange Things went before the Birth of Sampson and Samuel, Jeremiah and John the Baptist; and who can think so abjectly and meanly of God, or be so mad as to affirm, That he did greater Things, and was more li∣beral to his Servants than to his Mother, to the Friends of the Bridegroom than to his Spouse? (Or, if you will, to the Hand∣maid rather than to the Lady, for in the Language of another Cardinal g 23.7, Every faithful Soul is a Handmaid of the Virgin; nay more, even the Ʋniversal Church it self.) If the Cardinal had been speaking of the Graces that were necessary to make her beloved of God, or necessary to her Salvation, his Rea∣soning might have been allowed; but speaking of Gifts (the gratiae gratis datae, as the Schools speak) which are measured by no Rule, but only the Pleasure of God, who gives them as he thinks fit, being at perfect Liberty herein, both as to the Kind and the Degree; it is great Presumption to argue and reason from what has been done for one, to what will be done for ano∣ther: Because God may deny that, for secret Reasons of his own, to one, which he may bestow upon another: And thus, for Instance, he may resolve to make Sampson's Birth Conspi∣cuous by a Miracle, and to conceal that of the blessed Virgin, and therefore work none when she was born. Not that I af∣firm that he did not, but that he not having told us that he

did, no Man can reason (unless he were as Wise as God, or a Privy-Councellor of Heaven) that God must do it, or if he does not, that he is too sparing where he ought to be more li∣beral in his Donations. And I am afraid, upon these Principles and Arguings, we shall have but a sorry Account, why the Apo∣stles, that were but Servants, had the Power given, not only of doing the same Works that the Son of God did, but greater than those; which we are sure is true, because Christ foretold it; or why this blessed Mother did not work greater Miracles than any of the Apostles, which we are sure she did not, but ought to have had such a Power given her, by the said Rea∣soning of the Cardinal. However he was so wise, as not to mention in particular any Miracle at her Birth, as well know∣ing, that none could be produced, unless he made use of those fabulous Authors to vouch for them, which he had before dis∣carded.

But we have a Jesuit h 23.8 to help him out even here also, who seldom fails at a dead Lift, whose Fancy and Invention is so pregnant, that he can accommodate any wonderful Story to his Purpose: For Josephus i 23.9 mentioning a Tradition, That all the time Herod's Temple was a building (which he makes to be about Eight Years) it never rained on the day-time, but all Showers fell by Night, that the Work might not be Inter∣rupted; he takes the Story for granted; only what Josephus thought was ordered for the Service of the Temple, he for∣sooth will have these Nights-showers to fall in honour of the Virgin, whom he would have to be born at this time; and to give it some Colour, heaps up a deal of forced and metapho∣rical Stuff concerning her, not deserving to be mentioned. He also k 23.10 hooks in that Miracle S. John mentions (Chap. 5.) of healing at the Pool of Bethesda: This Wonder he will have, no body knows why, to happen in the Month of September, when the blessed Virgin was born; and having found in some Authors that Joachim had a House by that Pool, and that she was born there, he presently concludes that this Miracle was yearly ite∣rated in honour of her Birth, and he thinks it first began at the time when she was born, and that the Virtue that was in it to cure the Sick and Impotent that were let down into it, was contracted, ex vicinia hujus domus, by its Neighbourhood to this House: He finds also a Mystery in it l 23.11 That she washes

away our Filth, like that Pool, and was born there to shew how tender her Care is of Sinners.

We are further informed m 23.12 That a numerous Multitude of Blessed Angels, at the time of her Birth, out of every Order did descend from Heaven, and with ravishing Musick of all sorts, played the Spouse of the eternal King into the World, singing sweet Songs of ineffable Melody.

For thus, because we read that Angels with their Songs of Praise ushered our Savi∣our into the World, we must believe that they performed the same Office to his Mother also at her Birth. Nay, Poza n 23.13 would have us think that not only Angels Songs and Harmo∣ny were then heard, but that all other Creatures testified their Joys, Because they were all renewed by Mary to their pristine State and Condition; I suppose he means before the Fall. Pelbar∣tus o 23.14 tells us out of one Theophilus (no doubt, an ancient and authentick Historian)

That on the Day of Mary's Nati∣vity the Sun shone twice as bright as he was wont; and on that Night the Moon shone almost as bright as the Sun, and that cloudiness that darkens her Face for a time, did not ap∣pear from the Day of her Birth

(I suppose he means to the next new Moon)

but it shewed like one great bright Star about the middle of the lunar Globe.

This Miracle had been better calculated for the Day of her Conception, especially that of the Moon having no Spots, for then it would have admirably de∣clared, that the blessed Virgin, whom they call the Queen of Heaven and the mystical Moon p 23.15 had no Spot or Stain of original Sin in her Conception.

As for the Year when she was born, they give us a formal Account of that too, for thus Chr. à Castro q 23.16 has summ'd it up:

She was born September 8. on the Fourteenth day of the Moon, on a Saturday, because the Dominical Letter on that Year was G. Fifteen Years before Christ was born, on the Fourth Year of the 190 Olympiad; 738 Years from the build∣ing of Rome; L. Domitius and P. Corn. Scipio being Consuls; 27. Years from the first Consulship of Augustus; from the Victory at Actium 15. in the Eighteenth Year of Herod the King;

from the beginning of the World 4073, &c. Baronius sets it r 23.17 one Year sooner. If you ask how they came to know this so exactly? I answer, it depends chiefly up∣on this Supposition, That the Virgin was Fifteen Years of Age

when Christ was born. And how know they that? I am sure, not by Baronius's Reason s 23.18 That it was the Custom of the Jews to marry their Daughters when they were adult; for that concludes no more for her being Fifteen, than Fourteen or Sixteen Years of Age: Nor by the Testimonies of any of the Ancients of undoubted Authority; for all that he produces for it, is only a Fragment in Nicephorus t 23.19 of Euodius Bishop of Antioch and Successor to the Apostles, in an Epistle of his cal∣led Lumen, though the Cardinal confesses that he never met with any ancient Writer that took notice of such a Work of his; and if any one examine it (as we may have occasion af∣terwards) he will find it plainly to be a Counterfeit; or as Bishop Mountague u 23.20 censures it, That it was never the Issue of any of the Children of Light, but the misbegotten and misborn Changeling of an heretical Father.

But still if all this were granted about the Year, it makes no∣thing for the Month and Day of her Nativity, which still re∣mains as uncertain as before. In this they must be beholden to Ecclesiastical Tradition and its teaching, x 23.21 from whence they have learn'd many other great Secrets, and that deter∣mines it on the Eighth of September; only they have an ad∣mirable Art to back it with Motives of Congruity, as here in this Case. Congruum fuit, &c. Says Carthagena, y 23.22 That she who was to be for ever a Virgin, should be born in the Month of Sep∣tember, was very congruous, because in that Month the Sun going out of the Sign of Leo, enters into the Sign of Virgo; which plainly enough foresignified, That God, who otherwise roared like a Lion, according to that, Vengeance is mine and I will repay, should now be born like a Lamb of the meek Ewe Mary, and like an Ʋnicorn, should lay aside all his Fierceness in the Lap of the Virgin. Another z 23.23 says,

This was a very conve∣nient Season for her Birth, that as the World, according to the commonest Opinion, was created in the Month of Sep∣tember, so the new Creation of it should begin at the same time: Besides, we know that this Month does commonly a∣bound with Diseases, and therefore it is no wonder, if at that time in which Dangers appear, the Medicine and Re∣medy against every Sickness should be sent.

(Though these Reasons seem to conclude stronglier for the Birth of our Savi∣our in that Month, than for hers.) Nay, in this way of Con∣gruity,

they can tell us the very time of the Day when she was born, that it was in the dawning of the Morning before Sun∣rise, a 23.24 that so this Circumstance of Time might answer to the Mystery, who in the Hymns is called, Solis justitiae aurora, The Morning of the Son of Righteousness. As for the Place where she was born, they are not so well agreed. Poza, as we heard before, will have her to be born at Jerusalem, and he brings b 23.25 S. Briget's Revelations c 23.26 and others to countenance it. But the most common Opinion is that which Baronius d 23.27 mentions, That she was born at Nazareth: So says also the Counterfeit Epistle of S. Jerome; and the Table that hangs up in holy House at Loretta, makes that Church to be a Chamber of the House at the blessed Virgin at Nazareth, in which she was born and educated, and afterwards received in it the Salutation of the Angel Gabriel. This Chamber was taken from Nazareth by Angels, and carried over-Sea, and after some Removes, was at last placed by them where it now stands in Italy, by a High∣way side. Chr. de Castro e 23.28 says that she was born at Na∣zareth, Inter••ovium balatus, pastorumque hilares concentus, among the bleatings of Sheep, and the joyful Consorts of Shepherds: And afterwards in his Notes adds, It is probable that S. Anne came over to Joachim, while he lived with his Shepherds, and there brought sorth the holy Child; adding in the Margin, That Ma∣ry was born in the House of a Shepherd: For which he cites J. Damascen. Lib. 4. fid. Orthod. c. 15. Editur partu in ovili•• i••∣sius Joachim domo. Wherein Castro commits a gross Mistake; for the Words of Damascen in the Greek are these, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (Sc. Virgo) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not a Shepherds Dwelling, but signifies the Place in S. John c. v. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. In the Sheep-Market we translate it, or Gate, there was a Pool called Bethesda: And he means, no doubt, that House of S. Anne at Jerusalem, which Adricomius f 23.29 mentions, and places hard by the Pool of Bethesda, and where, he says, Joachim and Anne often lived, and where bles∣sed Mary was conceived (for he makes her also to be born at Nazareth.) This appears by another place in Damascen g 23.30, where he wishes all good Luck to this Probatica, calling it Patrium Regina domicilium; and after mentions how once a Year is of old received the Angel that troubled the Waters, and restored one Person to Health: This by the way. However it be, whe∣ther

as to the Place Damascen be in the Right or no, we need not much trouble our selves, but it concerns them much, who are resolved to believe the Fable of the House at Loretta, which this plainly contradicts.

These curious Inquirers into her Birth, that nothing may escape them, consider whether she came into the World the common way; and one of them h 23.31, after all his Search pro∣fesses, That he cannot yet resolve, whether she came out of S. Anne's Womb with her Head or Feet formost: Only he has dis∣covered to us thus much, That she might, if she pleased, have come with her Feet foremost: For, says he, she having in the Womb the use of her Reason; she might have contracted her Arms and other Parts close together, and then there would have been no more Difficulty in this, than in the other common Way.

It would be a great Mistake to think, That when she came into the World, she cryed as other Children do. No, says one i 23.32,

She neither sighed nor cryed, but expressed great Joy in her Face, smiling upon those that looked on her, and rejoiced with a multitude of Angels that sang sweet Songs at her Birth:

Which the former Virtuoso k 23.33 ascribes to that perfect Wisdom wherewith she was endued from her Concepti∣on, and her grave Constancy, not to be altered by this new Sight of the Fabrick of this World. Nay, so far was she from crying her self, when she was born, That she did not so much as make her cry out that bare her. Those that think that S. Anne conceived her without Pleasure, conclude from thence, that she brought her forth without Pain; besides the Congruity of it l 23.34, That she, who by her Birth, brought Joy to all the World, should not tear her Mother with grievous Pangs. But the skilful Poza m 23.35 goes further (as he commonly ••ly•• at all) and says,

That by a Miracle, and God's Kindness, S. Anne, when she went with Child of her, felt no Burden▪ and in her Child-bed she had no Sorrows, for it was without Pain▪ without the Help of Midwives, without fainting of Spirits, or con∣sequent Uncleanness; so that excepting the Miracle of the Virginity of the Mother of God, before and after her bring∣ing forth, all the other Wonders are alike in the Birth of Mary and Jesus.

He also concludes, n 23.36 That the Body of the blessed Virgin did shine at her Birth with exceeding Bright∣ness;

for so, he says, we read it happened in the Nativity of S. Herebert, S. Avitus, and S. Suibert, &c. And we know it is a first Principle, that no other Saint must outdo her, which I suppose their Poet o 23.37 intended, who speaking of her when she suck'd, says,

Stringere complexu natam, ferre oscula fronti Non erat ausa parens, nec enim mortalis in illa Humanusve decor, sed erat coelestis Imago.

That is,

Anne durst not with her circling Arms embrace This Babe, nor give fond Kisses to her Face; Amaz'd to see such Majesty combine, With heav'nly Graces and a Form divine.

As confidently does another p 23.38 assert, That from her Birth and so forward, the Virgin's sacred Body breathed a Perfume and fragrant Smell, that so, as he adds, she might not be excelled by any illustri∣ous Person: Plutarch having reported the same of Alexander, and God having granted it to several dead Bodies of his Ser∣vants, it can in no wise be thought that he would not bestow this Honour upon her Body, in which God intended to take up his dwelling afterwards.

There remains a great Question, much debated among them, concerning her Guardian Angel: For it is generally resolved a∣mong the Schoolmen q 23.39 that every Man from his Nativity has such an Angel appointed to keep and defend him; even Adam in Innocency had one r 23.40: Only our Saviour, though he had Angels ministring to him, yet he needed none to counsel or de∣fend him. Poza s 23.41, who would fain make the blessed Virgin in every Privilege as like to her Son as may be, will allow her one or more, ad samulatum, for Attendance and State, though not as a Guardian, for that, forsooth, would suppose something of Superiority, which must not be allowed over her:

She had, he says, an Angel just as she had the Habit of Penitence, which yet conferred nothing to the Work and Exercise of it, because she had no Sin; only it was profitable to adorn her, and keep company with her other Vertues. God would de∣ny

her nothing that he had bestowed upon others, therefore she should rather have Angelum otiosum, an Angel that was Idle, and had nothing to do, than seem to be wanting in Li∣berality to his dear Daughter.

But Raynaudus t 23.42 assures us, that the common Opinion is, That she had a Guardian Angel, and that this Angel was Gabriel, according to that of P. Damia∣nus u 23.43, who compares Gabriel and John the Evangelist, to Two Lions, the one of which was deputed to be a Keeper on her right Hand, the other on her Left; Gabriel watchfully preserved her her Soul, and John her Body. But neither can this so easily obtain, but meets with great Opposition. Aquinas x 23.44 is of Opinion, That the Custody of single Persons, belongs only to Angels of the lowest Form and Order: And another says y 23.45 It is certain that none of the Order of Archangels (such as Gabriel is made to be) is taken to this Office of being Guardians of Men. Besides, we know, says he, that remarkable Embassies are wont to be made by some Prince, who does not familiarly converse with the Per∣son to whom he is sent: such was the Embassy of the Annun∣ciation, which therefore had not been so fit to be committed to Gabriel, if he had been her Angel Guardian: He thinks there∣fore, that it was not he, but the chief of the Order of meer Angels, to whom this Charge was committed. But others z 23.46 are not content with one alone (no not if it were Gabriel him∣self) but that more besides were in Commission to minister to her. Pelbartus a 23.47 says, many Angels, according to that of the Canticles (cap. iii. 7.) Behold Salomon's Bed, Three score valiant Men are about it. Albertinus b 23.48 thinks that almost an infinite Mul∣titude of Angels did concurr to her Protection; which is plain enough out of Cant. vi. ult. What will ye see in the Shunamite? as it were the Company of Two Armies. Vulg. Lat. Choros Castro∣rum, which signify her guardian Angels.

Their Authors also make very large Harangues, to declare the Nobleness of her Birth. S. Bernardine asserts c 23.49 That the blessed Virgin was the most noble Creature that ever was in humane Nature, or ever can be begotten; for she derived in her Birth from Forty Patriarchs, Fourteen Kings, and Eleven Dukes. And we ought, says he, to preferr her before all Princesses, Kings and Queens, Emperors and Empresses, and before all Powers, Tribes and Languages of the whole Ʋniverse. Whither will not the Folly of superstitious Men carry them? And where will it stop?

What naeuseous, as well as insignificant, Flattery is this? How would it have graced in her Ears, if this Story had been told her whilst she lived? We may easily guess at it by her own Song, which magnifies God, for exulting them of low Degree; and for regarding the low Estate of his Handmaiden. But it is worse still, when we hear her very Sanctity flattered, and the Merit of it proclaimed by another d 23.50 to be so great, as to be the Cause, That after her Birth all her Kindred were holy Per∣sons: Though this plainly contradicts the Gospel e 23.51, which says, That neither did his Brethren believe in him. Unless Christ's Brethren were nothing akin to his Mother.

But the worst of all is still behind; I mean, the abomina∣ble Flattery of their Devotions; their lowly addresses to S. Anne and her Husband in their Prayers, upon the Account of being her Parents, and bringing such a Daughter into the World.

SECT. III. Devotions to the Parents of the blessed Virgin.

A Noted Jesuit f 23.52 exhorts Men,

To worship the most holy Parents of the Virgin with a peculiar Reverence, for this Reason, because they begat such a Daughter for us, that they should give them Joy of her, earnestly praying that they would commend them to the Mother of God. For, says he, we may easily collect that their Intercession with the Virgin must needs avail much, because the Authority of Pa∣rents weighs much with good Children.

Which he seems to have learn'd from the Breviary, which in a Hymn g 23.53 de∣clares the same.

Qui optat S. Virginis juvari piis precibus, Devotus sit Charissimis illius genitoribus: Nam illis, dum impendimus honoris reverentiam, Devotam; ei red••imus & nato ejus gratiam.

That is,

He that would have the Virgin's Ear, And by her Pray'rs be helped out; In Worship of her Parents 〈◊〉〈◊〉 Let him express himself devout: For whilst on them our Honour we bestow, To her and to her Son we Kindness show.

Devotions to S. Joachim.

IN the old Roman Missal, on the Feast of S. Joachim (March 20.) they make this Address to him.

Vers. O Joachim sanctae con∣jux Annae, Pater almae virginis, hinc famulis confer salutis o∣pem.

O Joachim, Husband of S. Anne, and Father of the blessed Virgin, from hence bestow saving Help on thy Servants.

A long Prosa that follows, concludes thus:

Vale, Pater inclyte, Placa Regem gloriae In hac valle miseriae: Clarâ Dei facie Da frui in •…•…quie Sanctorum sanctae curiae. O pater Reginus coeli nos adjuva.

Amen.

Farewel great Father, Heaven's blest King appease, In this sad Vale of Tears and Misery, Grant God's bright Face hereafter we may see, In Heav'n, where happy Saints have Rest and Ease. O Father of the Queen of Heaven help us.

Amen.

In the old Roman Breviary, March 20. They pray thus:

O pater summe Joachim puellae, Q•…•… Deum clauso genuit pudore,

Promove nostras Domino que∣relas Castaque vota.

Scis quot hic saevis agitemur undis, Triste quos mundi mare defatigat: Scis quot adnectat Satanas caroque Praeli nobis.

Jam sacris junctus superum catervis, I••uo praecedens, potes omne, si vis; Nil Nepos Jesus merito negabit, Nil tibi nata.

Joachim, Father of that blessed Maid, Who brought forth God, yet Virgin did remain;

See our chast Vows we make to God, be paid, And all our Prayers promote, when we complain.

Tost in this Sea with many a cruel Wave, Thou know'st we weak and weather-beaten are; Thou know'st what combats we are like to have, Which Flesh and Satan, our sworn Foes, prepare.

And now thou'rt plac'd among the blest so high, Thou canst do every thing thou art inclin'd to; Thy Nephew Jesus sure will not deny, Much less thy Daughter, what thou hast a mind to.

Devotions to S. Anne, as Mother of the B. Virgin.

Anaph.

* 27.1 Faelix, Anna cella munditiae, Lumen mundi, vena clementiae, Spes salutis, porta laetitiae, Nos divinae commenda gratiae.

O Blessed Anne, the Cell of Purity, Light of the World; the Vein of Clemency, Our saving Hope and Gate of Consolation, Commend us to God's gracious Acceptation.

Hymn.

Ave mater Anna, Plenna melle Canna,

Cui matrem passa, Nulla coequanda.

Ergo te rogamus, Rogantes supplicamus, Ut quod potes velis, Prece nos da coelis. Placans nobis natam, Per te mundo datam, Illa natum suum, Tu nepotem tuum.

All hail we wish to thee S. Anne, Who art the B. Virgin's Mother;

Brim full of Honey is thy Cann, There's none can shew me such a∣nother.

Therefore still asking we remain, And thy unwearied Suitors are, That what thou canst, thou would'st obtain, And give us Heaven by thy Pray'r. Do thou appease the Daughter thou did'st bear, She her own Son, and thou thy Nephew dear.

Another Hymn speaks thus to her.

Quicquid hic deliquimus Vitae per immunditiam, Abstergas illud petimus Per divinam clementiam.

All those impurities of Sin, We heretofore have lived in, Thorow the Grace of God we pray Cleanse and wipe them quite away.

Another Hymn calls her Happy.

Quae medelam vitiorum ma∣trem gessit gratiae.

Who bore the Mother of Grace, the Medicine of our Vices.

The Second Lesson says thus of her;

Haec est illa supernae bene∣dictionis terra, de qua coelestis figulus ollam spei nostrae com∣posuit, quae ex divini roris imbre conceptum verbum, hu∣mano generi protulit incarna∣tum.

This she is that Earth blest from above, out of which the hea∣venly Potter formed that Vessel of our Hope, who when the Word was conceived by a Showre of di∣vine Dew, brought him forth to Mankind incarnate.

In the Sixth Lesson thus;

O quàm gloriosa est mater ista, & quàm digna solenni at∣tollenda

praeconio, quae nobis Matrem nostrae redemptionis at∣tulit, & in illa Testamentum haereditatis supernae inclusit.

O how glorious is that Mo∣ther, and how worthy to be ad∣vanced

by solemn Praises, who brought to us the Mother of our Redemption, and inclosed in her the Testament of the Inheritance above.

Hymn.

O vas coelestis gratiae, Mater reginae virginum, Per te precamur anxiè Remissionem criminum. Memento Mater inclyta Quàm potens es per filiam, Et nobis prece solitâ Procura Dei gratiam.

O Vessel of celestial Grace, Blest Mother to the Virgin's Queen, By thee we beg in the first place Forgiveness of all former Sin. Great Mother always keep in mind The Power thou hast by thy sweet Daughter, And by thy wonted Pray'r let's find Gods Grace procur'd to us hereafter.

The Missal of Sarum speaks in the same Strain.

Tua proles est regina In coelesti patria; Ipsa cunctis jam praelata Nostra fiat advocata In Dei praesentia.

Thine Off-spring is a Queen I'th' Regions unseen; May she that's thus advanced prove Our Advocate with God above.

Postcommunio.

Beatae Annae Matris Mariae gloriosâ intercessione nos pro∣tege, de qua virgo puerpera ad salutem humanae Nativi∣tatis prodiit.

Protect us by the glorious In∣tercession of S. Anne, the Mother of Mary, out of whom the Vir∣gin Mother came forth for the Salvation of humane Birth.

These Expressions of her being the Medicine of our Vices, the Mother of our Redemption, and being born for the Salvation of Mankind; if they be not of blasphemous, yet I am sure they are of doubtful Signification, and such as ought not to be in any

Prayer. I find like Expressions to these in the old Roman Bre∣viary, on July 26. Lesson 1. which says thus of S. Anne:

Ex hac clavis David (Sc. Maria) est fabricata, per quam paradisi porta cunctis iterum est patefacta. Ex hac est plenitudo gratiae nata glo∣riosa semper Virgo Maria, quae dedit coelis gloriam, terris contulit Deum & pacem refu∣dit, fidem Gentibus dilatavit, finem vitiis posuit, vitae ordi∣nem, moribus disciplinam do∣navit.

Out of her the Key of David (viz. Mary) was framed, by which the Gate of Paradise is a∣gain opened to all. Of her was born the fulness of Grace the e∣ver-Virgin Mary, who gave to the Heavens Glory, bestowed God on Earth and poured out Peace, spread the Faith among the Gen∣tiles, put an end to Vices, gave Order to our Life, and discipline to our Manners.

It is a strange hard Figure, that can make these many things, which the Scripture attributes to Christ, and by which it sets forth his glorious Power in the Work of our Redemption and Salvation, become fit to be applied to the blessed Virgin. One might conclude these Men think it no dangerous Error, if a Man in Devotion should mistake Mary for Christ, whatsoever it is in Belief.

As for S. Anne, all these Encomiums already mentioned are not thought enough to set her out; but many of their Authors h 36.1 go so far as to affirm, that both She and Joachim were ho∣ly from the Womb and sanctified in it; thinking it not fit to deny this to them, which is affirmed of John the Baptist. The venturous Poza i 36.2 goes a Step or Two further, who besides this early cleansing in their mothers Womb from original Sin, will have them also never to have committed any mortal Sin, and, if any among mankind, no venial ones neither. There was also a kind Motion made heretofore by Fulbertus Carnotensis k 36.3 to make S. Anne the Mother only of this Child, and to have had no more, as the blessed Virgin bare no other but our Saviour. For, says he, it was not fitting, that the most holy Parents of this singular Virgin, should be defiled with the Propagations of more Chil∣dren, who were to provide for and educate her, that was to be the alone Mother of our Lord. Yet here I observe a strange Over-sight (and the only one, I think, that can be named, wherein

they seem to have forgot a Privilege to grace the Virgin with∣al) that even in their Devotions, S. Anne is made to be a Mo∣ther of more Children: For thus in the Breviary of Bruges l 36.4 they sing,

Anna radix uberrima, Arborque salutifera Virgas producens triplices.

Health springs from thee, Thou blessed Tree: From thy fair Root Three Rods did sprout.

So also Mantuan m 37.1,

Anna puerperio fortunatissima Sancto, Tres habuisse viros, & tres genuisse puellas Dicitur—

That is,

None had more lucky Births than she, Nor holier, for it's said, She did Three Husbands wed; By whom she brought forth Daughters Three.

The Revelations of S. Coleta n 37.2 explain this, telling us the Names of her Three Daughters, viz. The Virgin Mary, Mary the Mother of James, and Maria Salome. They also bring in S. Anne speaking to Coleta thus, Though I was married to Three Husbands, yet both the triumphant and militant Church was wonder∣fully beautified by my Off-spring, &c.

But perhaps they have made some Amends for this Over∣sight, by their devout Addresses to these Sisters, which I find thus o 37.3,

De sororibus B. Virginis.

O nobile ternarium Sanctarum sororum trium, Quibus nomen est Maria; Vestrum sacrum collegium Imploro ad praesidium In omni angustia.

Quae erit Christo gratior, Aut quae sit acceptior, Quam vestra sit oratio? Nulla sibi conjunctior, Nulla sibi proximior Quam sit vestra cognatio.

Tu virgo filii mater es, Inde sibi quod imperes Naturae donat ratio; p 38.1 Vos vero duae caeterae, Estis ejus materterae, O quam ingens acceptio!

O sacred Ternary Of holy Sisters Three, Call'd by the Name of Mary. In all my Misery To your joynt Aid I fly, That I may not miscarry.

Who can pretend their Prayer With Christ can stand so fair As yours for Acceptation? None may with you compare, Or say so near they are Akin, as your Relation.

Virgin, to thee alone, The pow'r to rule thy Son As Mother, Nature grants. You Two that are behind, Will great Acceptance find, Because you are his Aunts.

One would hope that the ordinary Reason of every Man that will make use of it, should prevent his falling into such gross Imaginations, and such childish Conceits as these Strains of De∣votion do betray: But after our blessed Saviour discovered, more than once q 38.2 whilst he was here upon Earth, That in Matters that related to the Exercise of his Office, when he was about his Fathers Business, the Interposing of Mother and Brethren was unseasonable and unacceptable, and rather repressed by him than incouraged; * 38.3 to think by these Con∣siderations to move him in Heaven, seems to ar∣gue such Men forsaken of Reason, and to have too little Regard to the Honour of God.

SECT. IV. Concerning the Feast of her Nativity.

THere now remains under this Head only one thing more to be considered, viz. The Feast of the blessed Virgins Na∣tivity: Concerning which Mantuan r 38.4 has told us truly,

Huc antiqua Diem Fastis non intulit aetas.

That is,

This Day of old was not a Feast to her, Nor plac'd i'th ancient Churches Kalendar.

St. Austin has s 38.5 asserted it for his own Age, That in the whole World, only Two Nativities were celebrated, That of our Lord, and of S. John Baptist. Baronius t 38.6 cannot tell the time when to fix the first Institution of it. J. Baptista Thiers u 38.7 speaks in the same Language, That he neither can nor dare affirm when it first began in the Church. And he confesses, That it is not to be found in the ancient Catalogues of Feast-days, being omitted in these following, viz. of Chrodogangus's Regulae Canonicorum, cap. 74. Concilium 1. Moguntinum in Can. 36. Carolus Mag. lib. 1. capitul. c. 164. & in lib. 6. c. 186. Haito Basiliens. Episc. in capit. 8. Ludovicus pius in lib. 2. capitul. c. 35. Concilium A∣quisgran. 2. c. 46. Herardus Turonensis in capitul. c. 61. Nico∣laus P. 1. respons. ad consult. Bulgar. cap. 5. & 11. Thiers x 38.8 indeed opposes Baronius for asserting y 38.9, That it is plain that the Gallican Church were ignorant of this Feast in the times of Ca∣rolus Magnus and Ludovicus Pius: And he produces against the Cardinal the Council of Rhemes, Can. 20. Wherein both the Feast of the Assumption and Nativity of the blessed Virgin are set down; which Council was held long before Charles the Great's time, about the Year 630. But this learned Man might have remembred, that there is no mention of Festivals in the Canons recited by Fl••doardus z 38.10 And though they are found in the Canons published under the Name of Sonnatius a 38.11, yet Labbe adds in the Margent by Sonnatius as some would have it, for they seem to savour of a later Age. And Binius in his Notes says,

There are some things in these Canons, which seem not to carry so much Antiquity; and he instances in the Feast of the Nativity of Mary, which, says he, seems not to be ancient in these Parts, since it is first said to be celebrated in France by Fulbertus Carnotensis, who lived in the Year 1017.

But since France seems to contend for the Glory of beginning this Feast (as England for that of her Conception) the fairest Pretence of its Original, is that which Thiers mentions out of the Capitula of Walter Bishop of Orleans, cap. 18. about the Year 868. under

Carolus Calvus, where the blessed Virgin's Nativity has a Place among other Feasts. L••d. Cellotius in his Notes upon it b 38.12 judg∣es the Praise due to this Church of Orleans for first celebrating it there, but he incloses it in this Diocess, since neither Herar∣dus Turon. Hincmarus Rhem. Isaac Lingonens. nor Theodolphus, though of Orleans too, make any mention of it: And Thiers acknowledges c 38.13 that in the Synod of Galo and Simon the Pope's Legats, An. 1215. it was antiquated and out of use again in France, for it mentions only Three solemn Feasts of the Virgin, viz. The Annunciation, Purification, and Assumption, leaving out the Nativity (besides the Conception then first order'd to be kept.) These things, though they seem to prejudice this Instance of Walter of Orleans, yet we shall let it pass and fix here; since it is as good a time as can be to allow an Innovation in this Case for the blessed Virgin's Honour, forasmuch as just about this time a∣nother more considerable Innovation was made by Paschasius Radbert in the days of Carolus Calvus, in the matter of Tran∣substantiation. The Jesuit Inchofer, who could believe that the City of Messana in Sicily, received a Letter sent to them by the blessed Virgin, and has wrote a Folio d 38.14 to make it probable, could not chuse but give this Honour to that City, to be before the rest of the World in celebrating this Feast of her Birth e 38.15 and that it is beyond all Memory, how anciently they have kept it: But since he has not dated the time when they began to pay this Honour to her Birth, we are not concerned in it; but let it pass. Only because I have mentioned the blessed Vir∣gin's Letter, though any one that reads the Superscription and Subscription, need look no further, to know it is forged; yet because it is a Rarity, I will set it down as the said Jesuit f 38.16 has given it us in Latin, more correct than ordinary: Which, according to the common Story, is a Translation made by Constantine Lascaris (of the last Age) out of the Greek, which was a Translation of S. Paul's out of the Hebrew, in which Language the Letter is pretended to have been wrote by the Virgin her self. Thus it runs.

Maria Virgo, Joachim filia, humillima Dei ancilla, Christi Jesu crucifixi mater, ex Tri∣bu Juda, stirpe David,

Mes∣sanensibus omnibus salutem, & Dei Patris omnipotentis bene∣dictionem.

VOS omnes, fide magna legatos ac nuncios per publicum Documentum ad nos misisse constat. Filium nostrum, Dei genitum, Deum & homi∣nem esse fatemini; & in coelum post suam resurrectionem as∣cendisse; Pauli Apostoli Electi praedicatione mediante, viam veritatis agnoscentes. Ob quod, vos & ipsam civitatem bene∣dicimus, cujus perpetuam Pro∣tectricem nos esse volumus.

Anno filii nostri 42. Indictione 1. 3 Nonas Junii. Luna 27. Fe∣ria 5. ex Hierosolymis.

Maria Virgo quae supra hoc Chirographum approbavit.

The Virgin Mary, Daughter of Joachim, the humblest Handmaid of God, the Mo∣ther of Jesus Christ crucifi∣ed, of the Tribe of Juda, of the Stock of David,

wishes Health, and the Blessing of God the Father Almighty, to all the People of Messana.

IT appears that you all, with great Faith, have sent Em∣bassadors and Messengers by a publick Decree to us. You con∣fess our Son, the begotten of God, to be God and Man; and that he ascended into Heaven after his Resurrection; acknowledging the Way of Truth, by means of the preaching of Paul the Elect Apo∣stle. For which Cause, we give our Blessing to you, and also to your City, whose perpetual Pro∣tectress we resolve to be.

In the 42. year of our Son; In∣diction the First; 3d. of the Nones of June; 27th. of the Moon; 5th. day of the Week, from Jerusalem.

The abovesaid Virgin Ma∣ry approved this Hand-Writing.

But to return from whence we have digressed. Whatsoe∣ver was the Time of the first Celebration of this Feast of her Nativity, yet all acknowledge the Occasion and Foundation of its Institution, to be no other than a private Revelation to a

Man of no Name, who lived God knows when and where: (unless Mantuan's g 39.1 Authority determine it for one that lived on the top of a Mountain in Cyprus,—

—Super alto vertice montis Idalii—

And he might have said as well, on a Mountain of the Moon, for any Evidence in History.)

This pious Man, says J. Beleth h 39.2, praying in the Night, heard the Angels sing in Heaven; which happened to him many Years on the same Night. Therefore he desired God to reveal to him the meaning of it; and he was told, That their Joys were occasioned, because on that Night the blessed Virgin was born, and they kept it as a Festival. This Man relates the Matter to the Pope (no bo∣dy knows which) who understanding that he was a grave and holy Man, and believing what he said, did institute the Celebration of this Feast over all the Christian World.

Melch. Canus i 39.3 has given a good Caution out of P. Gelasius,

not to receive those Histories which are produced, without the certain Name of the Author; for they smell of the Tricks of Impostors that seek Gain, or are the Products of Here∣ticks.

The same sharp Censure he passes upon novel Revela∣tions, shewing how much

they prejudice the Church, who seek to adorn the Stories of Saints with feigned Revelations and Miracles, wherein Mens Impudence has not spared the blessed Virgin, nor our Lord Christ himself.

This great Bishop, and Jer. Xaverius, their Missionary, were of very different Perswasions in this Matter, for this latter thought these things of so great Importance for the Salvation of the Indians, that in his History of Christ, k 39.4 they must be acquain∣ted, not only with the foresaid blind and senseless Revelation, but also with another additional idle Story, which the Legend l 39.5 had furnished him withal; how for the greater Honour of the Feast the Octaves came to be added to it; telling his Indians,

That Pope Innocent IV. An. 1250. ordered it upon this Occa∣sion; That after the Death of Pope Celestine IV. the Cardi∣nals in their Convention not agreeing in their Suffrages, the See was void Eighteen Months: Whereupon a certain Car∣dinal made a Motion, That whosoever should be chosen

Pope, should appoint the Day of the Virgin's Nativity for a Festival to all Christian, and 〈◊〉〈◊〉 they should spend Eight Days (which they call the Octaves) in rejoicing, to try if by this Means they might finish the Business: They all a∣greed hereto, and immediately they agreed in their Suffra∣ges for Innocent IV. to be Pope; who gave that Solemnity to the Festival.

Was not this a weighty Affair, and a necessa∣ry Point for the Heathens to be instructed in, to make them good Christians?

This that I have said, is enough to show, That our Church has no Blame lies upon it for letting this Festival fall, which the ancient Christians never kept, and where it is observed, stands upon such a weak and tottering Foundation, as we have seen.

But we abhor; and justly reprove the Calumny, which Sanders would fasten on us m 39.6: That the English, for the grea∣ter Conte••e of the blessed Virgin, do solemnly celebrate Queen Eli∣zabeth's Birth-day September 7. on the very Eve of the Virgin's Nativity; the day of whose Birth they set down in their Kalendar in small and black Letters, but Queen Elizabeth's in great and red Letters.

Which Story of his, I presume, gave occasion to the spawn∣ing of more impudent Lyes still, by the Jesuit Raynaudus n 39.7, who reports, That Queen Elizabeth unused the Nativity of the blessed virgin to be bl•…•…ted out of the 〈◊〉〈◊〉, and substituted in the room of it her own Birth-day, which f••ll 〈◊〉〈◊〉 the s••e they, viz. September the 8th. As to the latter part of which every one may know it to be false; and it is so too as to the former: For the Festival blotted out was a Religious one; but, I suppose, nei∣ther he nor any else, ever heard of an Office of our Church composed for that day, which, he says, was put in the room of it: Only it might occasion some Bonefi••es and Testificati∣ons of Joy, such as were usual in London upon the Seventeenth of November, which was the day of her coming to the Crown, and yet it is not in the Kalendar either in black Letters or red.

But if nothing were to be objected against observing this Feast of the Virgin's Nativity; yet I am sure we have reason to be offended with those Devotions (such as those I have al∣ready set down) which those of the Ro•• Communion on

this Day offer up to her: And also with those scandalous and profane Meditations upon her Nativity, which we find in their Authors; a few Instances of which I shall here subioin for a Conclusion.

Our late Contemplator o 39.8 finds a large Scope here, for his Languishings and Sallies, Ʋnions and Absorptions.

Divine Ma∣ry, says he, replenished with Grace, and absorpt in the Abyss of supernatural Perfection, wonderfully encreased the Lan∣guishings of the Angels, Souls in Limbo, and of her holy Pa∣rents, for the Hour of her Birth.—"She was 〈◊〉〈◊〉 ••∣ably more Glorious, in being designed to be the Mother of Jesus, and that her rich Blood in Jesus, should be the 〈◊〉〈◊〉 of the World, the Laver of Sinners, and the Purch•• of the Saints; and should be so pleasing to God, as to 〈◊〉〈◊〉 ••∣table for the Insurance of the Purpose of the P•• 〈…〉〈…〉 of Men and Angels; for the raising and unexhaustible 〈◊〉〈◊〉 of Grace, in the Sacraments; and for the propagating 〈…〉〈…〉 of Heaven, Partakers in God's Councels, and Par•• in his Glory. Therefore did all Men and Angels, with 〈◊〉〈◊〉 De∣sires thirst after her Birth, as an approaching 〈◊〉〈◊〉 to all these inestimable Blessings of Grace and Glory.—From the first Instant wherein the World was bless'd with the Birth of the Mother of Jesus, Heaven and Earth seemed to put off Mourning, and to be cloathed with Joy: For now the Gates of Paradise seem again to be set open, an eternal Jubile pro∣claimed, a general Peace published, a free Entercourse decreed between Men and Angels; and the Throne of God's Mercy erected on Earth, and made accessible to the most enormous Criminals.—"This Mother of Jesus now born, in the Mother of Christians, because she ever hath the ••owels of a Mothers Compassion opened to us; by Mercy to us in our sinful State; by Mediation for us, for the Gra•• of 〈◊〉〈◊〉; and by Protection over us, amidst the Temptations 〈…〉〈…〉 set to entrap us. Behold, with what Glory the Son this Day ariseth, to beautify Mary's entry amongst 〈…〉〈…〉 and Offerings the Angels make before the Cradle of their il∣lustrious Queen; what Acclamations of Joy res•• from the Souls in Limbo, for the Birth of the Mother of Jesus.—With what Alacrity all Sinners salute her, their ••ness, Refuge and Advocate; and with what Ec•• 〈◊〉〈◊〉 spiritual

Joy God's People are replenished, for this comfortable Birth of the Mother of Jesus, the Spouse of the holy Church; of the Empress of the World, the Gate of Heaven, the Throne of Mercy, the Ladder of Jacob, the Morning Star of Grace, Peace and Salvation; of her who shall bring forth Jesus, the Au∣thor and finisher of our blessed Hope.

Resolv. I do from this Moment, acknowledge thee, O di∣••ine Infant! to be the Adoptive Mother of my Heart, the Queen of my Affections, and the Empress of all the Powers of my Soul; and therefore I will daily pay unto Thee, the most cordial Homages of my Love, Congratulations and eminent Servitude, Observance and Supplication; and will in all my spiritual Com∣bats, Afflictions and Distresses, have a confident Recourse unto thy Bowels of Mercy, as a Child to his Mother, as a Sinner to the Mother of Jesus, and as an Outcast, banished the House of my eternal Father, unto his Patroness, Refuge and Advo∣cate, &c.

Another of their Contemplators p 39.9 breaks out as if he were in a Rapture, thus;

O my Soul, let us mark this Day with a better Stone, with a mark of Joy for ever, which gave at once a Queen to Men and Angels; nay, a dearly belo∣ved Child to God the Father, a design'd Mother to God the Son; and a best beloved Spouse to the holy Ghost. O let my Soul praise, love and magnify her for ever, who hath so sin∣gular near and dear Relations to all the Persons of the Tri∣nity.—"Let us join in Admiration with Angels in Hea∣ven, and say, Who is this that our Desart brings out? Who and what, do we think this Child shall prove to be? A Pro∣phetess? Nay, more than a Prophetess, more than an Angel, more than an Archangel, more than a Cherubin or Seraphin.

Another q 39.10 cries out,

Her Nativity is the Pledge and Pawn of our spiritual Nativity and Redemption, because for this End she was born, that she might abolish the Debt of Adam's Transgression, repair our Innocency, appease the Anger of the strict Judge, open the Gate of Heaven, and bestow Liber∣ty on the Captives.

(And I wonder what Christ himself can do more for us.)

Another r 39.11 speaking of the Joy her Nativity does occasion, gives this as one Reason,

Because She is born among Men, whose Authority is as great with Almighty God, as that of

a Mother uses to be with her only and best beloved Son. Let us rejoice, because our Sister can do so much with God, That if she be propitious to us

(which is the great thing they court)

we may dare to promise our selves all things from God.—"Those Brothers would have Cause of rejoi••ing, whose Sister a King should marry, and count he•• 〈◊〉〈◊〉 •…•…r to him; much more hath mankind 〈◊〉〈◊〉 to 〈◊〉〈◊〉, whose Daughter is advanced to 〈◊〉〈◊〉 Dignity 〈…〉〈…〉 himself de∣ferrs that Honour to her, that is 〈◊〉〈◊〉 from a Son to his Mo∣ther.

Not to •…•…re the 〈◊〉〈◊〉 with this Jesuits Blasph••es, I'll add but one of his Meditations more.

She was 〈◊〉〈◊〉 ••∣der the same Princes of 〈◊〉〈◊〉 World and of Judas, Augustus and Herod, in whose ti•• 〈…〉〈…〉, in all probability, many more were ••hat thou may'st know, that this Virgin was born for the same cause, for which Christ was born, viz. That the Devil, the Prince of the World, who now had possessed the Hearts of Men, might be cast out▪ Our Lord broke 〈◊〉〈◊〉 Power, and cast him out by his Passion; but our Lady, gave her So•…•… Body

(which, it seem••, is the meaning of, a Body hast thou prepared me)

of her 〈◊〉〈◊〉 Body, by which he overcame the 〈◊〉〈◊〉; and 〈◊〉〈◊〉 this 〈…〉〈…〉 most, rightly said, That this Mother did break the 〈◊〉〈◊〉 Hand, and slew all Here•• 〈…〉〈…〉 ••hole World, beca•…•… 〈◊〉〈◊〉 cloath∣ed the divine Word 〈◊〉〈◊〉 humane Flesh, that by this Flesh the Devil and all Heresies might be beaten down and de∣stroyed.

And by the same Reason he might have added, if he had pleased, That she cured all Diseases, wrought all Mi∣racles, raised the Dead, and shall come at last to judge both the Quick and Dead.

SECT. V. Of the blessed Virgin's Name.

AFter her Birth, the next thing to be considered is her 〈…〉〈…〉 given here presently after. Castro a 39.12 〈…〉〈…〉 supposed it: Not that 〈…〉〈…〉 mistake;) for 〈…〉〈…〉 our Saviour was 〈…〉〈…〉 required; b 39.13 so 〈…〉〈…〉 an Angels 〈…〉〈…〉 c 39.14, 〈…〉〈…〉

That Mary, 〈…〉〈…〉 Name, that 〈…〉〈…〉, as it 〈◊〉〈◊〉 appears, 〈…〉〈…〉 on Earth, and 〈◊〉〈◊〉 under the 〈…〉〈…〉, Glory and 〈…〉〈…〉

〈…〉〈…〉 be 〈…〉〈…〉 with Super∣st••▪ 〈…〉〈…〉 that is given to such E•• and 〈◊〉〈◊〉, even by the 〈◊〉〈◊〉 of this Church, which I ••east here produce.

SECT. I: An Office of the Name of the blessed Virgin.

I Find an Office printed at Lisbon 1627. with this Title. An 〈◊〉〈◊〉 of the most holy Name of the blessed Virgin Mary, to be re••i•• by the Friars of the Order of the most holy Trinity, on the Seventeenth of September, by the Concession of our holy Lord Gre∣gory XV. with Leave to use it in all their Monasteries and Con∣vents throughout Spain. In which you may find such admirable Strains as these.

Anaph.

A folis ort•• ••s••ue ad occa∣sum 〈◊〉〈◊〉 nomen domini, & Mariae ma••ris ejus.

From the rising of the 〈◊〉〈◊〉 to its going down, the 〈◊〉〈◊〉 Name is Praise-worthy, and the Name of Mary his Mother.

Anaph.

Lauda Jerusalem Dominum, lauda incrytum nomen Ma∣riae.

Praise the 〈◊〉〈◊〉. O Jerusa∣lem, praise 〈…〉〈…〉 Name of Mary.

(〈◊〉〈◊〉, Praise thy God O Sion, which the Psalmist adds.)

Oratio.

Deus qui gloriosam matrem tuam nomin••ri Mariam volu∣stri, concede quae•…•…tis, in qui •…•…i••e nomen Mariae implorant, perpetuum sentiant tuae bene∣dictionis effectum.

Qui vivis, &c.

O God, who 〈…〉〈…〉 glorious Mother to be 〈◊〉〈◊〉 Ma∣ry, gr••, 〈…〉〈…〉 they 〈…〉〈…〉 of Mary, 〈…〉〈…〉 ••∣petual Effect of the 〈…〉〈…〉.

〈…〉〈…〉

In 1. Noct. Anaph.

In universa terra admirabi∣le est nomen tuum, Maria.

In omnem terram diffusa est laus nominis Mariae.

Thy Name, O Mary, 〈◊〉〈◊〉 won∣derfull in 〈◊〉〈◊〉 the Earth.

The Praise of the Name of Mary is diffused into every Land.

Vers. Magnificate Mariam vir∣ginem mecum.

Resp. Et exaltemus nomen ejus in aeternum

Vers. Magnify ye with me the name of Mary.

Resp. And 〈…〉〈…〉 her Name for ever.

Post 2. Lect.

Resp. Benedictum sit nomen Mariae cujus manus tornati∣les plenae hyacinthis.

Vers. Implorantibus Mariae nomen, Maria praefto ad∣est.

After the 2d. Lesson.

Resp. Blessed be the Name of Mary, whose well turn'd Hands are full of Jacinths.

Vers. Mary is rea••y at hand, to those that 〈◊〉〈◊〉 the Name of Mary.

Post 3. Lect.

Verse. Haec est Gideonis vellus, quae levissima orationis com∣pressione, larga exhibet gra∣tiarum stillicida.

After the Third Lesson.

Vers. She is Gideon's Fleece, which by the easiest Pressure of Prayer, does afford large drops of Graces.

In 2. Nocturn. Anaph.

Refugium est in tribulatione Mariae nomen, omnibus illud invocantibus.

The Name of Mary is a Re∣fuge in Tribulation, to all that call upon it.

Post 5. Lect.

Resp. Melius est bonum nomen quam divitiae multae. Tur∣ris fortissima Mariae nomen.

Vers. Propugnaculum est om∣nibus qui ad illud confugi∣unt.

After the Fifth Lesson.

Resp. A good Name is better than much Riches. The Name of Mary is a most strong Tower.

Vers. It is a Fortress to all that fly unto it.

Post 6. Lect.

Resp. Nomen sanctum meum notum faciam in medio po∣puli mei, & scient, quia e∣go Maria.

After the Sixth Lesson.

Resp. I will make known my ho∣ly Name in the midst of my People, and they shall know that I am Mary. (Instead of, I am the Lord.)

In 3. Nocturn. Anaph.

Nunciate inter gentes glo∣riam Mariae, in omnibus po∣pulis mirabilia nominis ejus.

Declare among the Gentiles the Glory of Mary, and the Wonders of her Name among all People.

Anaph.

Annunciaverunt Coeli no∣men Mariae, & viderunt om∣nes populi gloriam ejus.

The Heavens have declared the Name of Mary, and all Peo∣ple have seen her Glory.

Anaph.

Notum fecit Dominus sa∣crum Mariae nomen, & in con∣spectu gentium revelavit virtu∣tem nominis ejus.

The Lord hath made known the sacred Name of Mary, and hath revealed the Power of her Name in the Sight of the Heathen.

The Seventh, Eighth and Ninth Lessons are taken ••ot of the Homilies, falsely ascribed to S. Bernard, super 〈…〉〈…〉. Where commenting upon the Name of Mary, and calling ••er Maris stella, the Star of the Sea, you have these following Di∣rections.

Lect. 8.

O qui te intelligis in hujus saeculi profluvio, magis inter procellas & tempestates fluctu∣are, quàm per terram ambu∣lare, ne avertas oculos à ful∣gore hujus sideris, si non vis obrui procellis. Si insurgant venti tentationum, si incurras scopulos tribulationum, respi∣ce stellam; voca Mariam: Si jactaris superbiae undis, si am∣bitionis, si detractionis, si ae∣mulationis, respice stellam, vo∣ca Mariam: Si iracundia aut avaritia, aut carnis illecebra naviculam concusserit mentis, respice ad Mariam: Si crimi∣num immanitate turbatus, con∣scientiae foeditate confusus, ju∣dicis horrore perterritus, ba∣rathro incipias absorberi tri∣stitiae, desperationis abysso, cogita Mariam.

Lesson 8.

O thou that in this Worlds Sea, knowest that thou rather art tos∣sed among Storms and Tempests, than that thou walkest upon firm Land; turn not away thine Eyes from the brightness of this Star, if thou would'st not be overwhel∣med with the Storms: If the Winds of Temptation do arise, if thou fallest foul on the Rocks of Tribulation, look towards the Star, call upon Mary. If thou art tossed with the Waves of Pride, of Ambition, of Detraction, of Emulation, look towards the Star, call upon Mary. If Anger or Avarice, or the enticings of the Flesh shake the Vessel of thy Maid, look towards Mary; if being troubled with the greatness of thy Crimes, confounded with the foul∣ness of thy Conscience, affrighted with the Horrour of thy Judge; thou beginnest to be swalled up in the Gulph of Sadness and the Abyss of Despair, think on Mary.

Lect. 9.

In periculis, in angustiis, in rebus dubiis Mariam cogita, Mariam invoca: Non recedat ab ore, non recedat à corde:

Et ut impetres ejus orationis suff••ium, non d••s••ras con∣ver•• 〈◊〉〈◊〉. Ipsam s••on d••y••a••; ipsam ro∣g•…•…s non desperas; ipsam co∣gitans non erras; ipsa tenen∣te non corruis; ipsa protegen∣te non metuis; ipsa duce non fatiga••is▪ &c.

Lesson 9.

In Dangers and Straits, when thy Affairs are doubtful, think on Mary, call upon Mary: Let her not depart from thy Mouth nor

from thy Heart; and that thou may'st obtain the Suffrage of her Prayer, do not forsake the Example of her Conversation. By fol∣lowing her thou shalt not wander, by asking her thou wilt not despair, by thinking on her thou shalt not erre; whilst she has hold of thee, thou wilt not fall; whilst she pro∣tects thee, thou wilt not fear; when she goes before thee, thou wilt not be weary, &c.

Anaph.

〈…〉〈…〉 D•…•…s qui Mariae 〈…〉〈…〉 d•…•…vit, ut 〈…〉〈…〉 in tenebris 〈…〉〈…〉 ut stella Mari•• er∣•• 〈…〉〈…〉 in port••m su∣••.

Blessed be God, who has be∣stowed on the virgin Mary a Name of Light, that she might enlighten those that sit in Dark∣ness, and as the Star of the Sea, direct those that wander, into a safe Port.

〈◊〉〈◊〉 this Office followe a Mass of the most holy Name of the 〈◊〉〈◊〉 Mary.

〈…〉〈…〉 Breviary▪ upon the Nativity of the blessed 〈…〉〈…〉 8. Sixth di•• infra Octavas) you may find Three 〈◊〉〈◊〉 that are a Descant upon her Name: As follows.

Lect. 1.

Haec electa & insignis inter 〈…〉〈…〉 quidem aut 〈…〉〈…〉 ut ple∣•• 〈…〉〈…〉 dispensatio∣•• 〈…〉〈…〉, ita ut ipsâ qu••que vocabuli sui figurâ magnum quoddam innueret, interpret•• enim Maris stel∣la.

Lesson 1.

This elect Virgin and renown∣ed among the Daughters, did not receive here Name by chance, or as most do, by the sole Plea∣sure of her Parents, but by di∣vine Dispensation; so that the very Figure of her Name might intimate some great thing, for it is, being interpreted, the Star of the Sea.

Lect. 2.

Quid ergo mysticum inter∣pretatio gerat per similitudi∣nem ostendamus. Nautis quip∣pe per mare transeuntibus no∣tare opus est stellam, non lon∣gè à summo coeli cardine cor∣ruscantem, & ex respectu il∣lius aestimare atque dirigere cursum suum, ut portum desti∣natum apprehendere possint.

Lesson 2.

Let us shew by the Similitude what Mystery the Interpretation carries. Mariners, when they pass through the Sea, & 〈◊〉〈◊〉 them to observe a bright Star not far from the Zenith, and with respect to it to ••sti•…•…e and di∣rect their Course, that they may come to their designed Ha∣ven.

Lect. 3.

Simili modo, fratrus, opor∣tet universus Christicolas in∣ter fluctus hujus saeculi remi∣gantes, attendere maris stellam hanc, id est, Mariam, quae sum∣mo rerum Ca••dini Deo proxi∣ma est, respectu exempli e∣jus cursam dirigere. Quod qui fecerit, non •…•…ctubitur va∣••ae gloriae vent••, non fra••ge∣tur scopulis adversorum, nec absorbebitur Scyllea vor••gine voluptatum, sed prosp••r•• ve∣niet ad portum quietsi eter∣nae.

Lesson 3.

In like manner, Brethren, it behoves all Christians that ply through the Wa•…•…s of this World, to a•…•…ed to this Star of the Sea, that is, Mary, who is next to God, who is at the Top of all things, and to direct their Course regarding her Example. Wh••∣soever does thus, shall not be tos∣sed with the W•…•…d of Vain-glo∣ry, no•• by 〈◊〉〈◊〉 upon the Rocks of Adversity, nor swallowed up in the dangerous Gulph of Pleasures, but shall safely 〈◊〉〈◊〉 the Har∣bour of 〈…〉〈…〉▪

SECT. VI. Remarks on what their Offices and Authors say concern∣ing the blessed Virgin's Name.

THE whole Discourse of their Authors upon this Subject is made up of Two things, Folly and Profaneness. Fol∣ly, by childish toying with the several Significations of the Virgin's Name, and finding great Mysteries in every Letter of it. Profaneness, by attributing those Effects to the pronouncing and using of it, which makes it look like a Charm; and ap∣plying such things to her Name, which can only be given to God and our Saviour; as we have seen in the foregoing Of∣fices, and will further appear in the Sequel of our Discourse.

That there was a Mystery in our Saivour's Name, and that it was intended to be significative to us, when he was called Jesus, we are sure, because the Scripture tells us so: And a learned Man a 58.1 has well observed, That as there is no menti∣on there of any Message of an Angel to impose this Name of Mary on her; so if there had been any Mystery in it, the Scrip∣ture would not have been silent, in all likelihood, to have declared it. The Name of Mary was a common Name at that time among the Jews, and many Maries are mentioned in the Gospels; and as now the Names of the Apostles and other ho∣ly Persons are given to Children, so it is probable that the Name of Mary was given to many of their Daughters in me∣mory of Moses his Sister Miriam, (for that is the same with Mary.)

But though there need be no further Inquiry into that, for the imposing of which we read of no extraordinary Reason; yet this will not satisfie her Devoto's: They examine all the Significations of Hebrew Words from whence it can be derived, and commonly pitch upon that which is most improbable. Jerome Xaverius b 58.2 will not let his Indians be ignorant that her Name has several Significations; Maria is as much as Alta, high, (and that indeed is the most likely, from the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to exalt) Maris amaritudo, (or as others amarum mare) a bitter Sea; Magister seu Dominus maris, a Master or Lord of the Sea,

(he should have said Lady.) S. Jerome c 58.3 mentions several o∣thers; as, Illuminatrix mea, She that enlightens me; or, Smyrna maris, The Myrrhe of the Sea. But in another place d 58.4 he pitches rather upon amarum Mare, or Stella maris, bitter Sea, or Star of the Sea. Which latter, some learned Men e 58.5 think should rather be read Stilla maris, a Drop of the Sea, because the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies Stilla, but no Word in Hebrew like it answers to Stella. The pretended Epiphanius f 58.6 says, That Mary is wont to be interpreted Domina and Spes, Lady and Hope, for she brought forth our Lord, who is the Hope of the whole World.

These are all far fetch'd and must be so strained by Fancy to make them suit to her, that it is pity to insist farther on them. S. Ambrose g 58.7 has a Signification of the Word that is some∣what to the purpose, viz. Deus ex genere meo, God of my Off∣spring; which Poza h 58.8 approves; but adds, That he cannot see from what Hebrew Root it can be made out: But Castro i 58.9 has made a Conjecture, and thinks it may be compounded of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Preposition, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying the Womb, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Name of God, which put together must then sound Merehem∣jah, and by Contraction Meriah: But all learned Men almost agree that the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mirjam, is dissyllabum, a Word of Two Syllables, not compounded but simple, and therefore ex∣cludes all this fooling. Now amongst all this Variety of Signi∣fications which they produce, it is pretty to observe, that the most unlikely of them all, viz. Stella maris, the Star of the Sea, is that which they generally make choise of, and declame up∣on. You have seen before the Explication of it out of the Bre∣viary of Sarum: That noted Hymn, Ave maris Stella, gives her this Title, Hail Star of the Sea; and some have made whole Books k 58.10 to explain it, and apply it to her. Erasmus l 58.11 in his Colloquies brings in the Mariners in a Storm imploring the Help of the blessed Virgin, and giving her the sweet Titles of Star of the Sea, Queen of Heaven, Lady of the World, Port of Safety, and many more which are never to be found in the Scri∣ptures; and he wonders,What she has to do with the Sea, since, as he supposes, she never sailed. He gives a probable Account of it, That of old the Goddess Venus had the Care of Mari∣ners, who was believed to spring from the Sea (and was called also Stella matutina, the morning Star) but since she was dis∣charged

of that Office, The Virgin Mother is substituted in the Room of her, that was a Mother and no Virgin. But alas! this is a poor Conceit compared with that of Pet. Chrysologus m 58.12 who may fully satisfy any that questions what she has to do with the Sea: For says he, Quomodo non Maria •…•…re? Congregationes inquit aquarum vocavis Maria. Mary 〈◊〉〈◊〉 needs be the Sea, for the gathering together of the Waters c•• he (Maria) Seas: To signify, says Novarinus n 58.13 that Mary was to be the Place where all Graces should be collected. Carthagena o 58.14 adds, That God was so much in love with this Name of Mary, that he would not let slip this slight Occasion, but therefore called the Collection of Waters Seas, (Maria); Ʋt sic primus omnium Ma∣riam pro•…•…ciaret, That he might be the first that should pronounce the Name of Mary. This indeed supposes that the Language God sp••ke in at the first Creation was Latin; which if you will but grant (and what pity is it not to grant it rather than lose so precious a Conceit,) they can 〈…〉〈…〉 another Objecti∣on, taken from the different Pronunciation and Quantity of the middle Syllable of the Two, M••, that which signifies Seas being short, and Maria, that 〈…〉〈…〉 Virgin, being long. There is a Mystery in that, say•• 〈…〉〈…〉 p 58.15 last named, to signify the del••ting and extending her 〈◊〉〈◊〉 from Sea to Sea, and to the Worlds End; the 〈◊〉〈◊〉 God would have it pronounced long, not short. Or you may have another Rea∣son from Nov•…•… q 58.16, that by 〈…〉〈…〉 in the pro∣nouncing this Name, we may find the 〈…〉〈…〉 and ••weet∣ness in it, which their •…•…ts have 〈…〉〈…〉 Ex∣perience. For he tells ••s r 58.17 of S. 〈…〉〈…〉 when he heard Mary named, he used to 〈…〉〈…〉 with his Face, and stay some while bes•• he arose; and being asked the Reason, he said, That when upon the naming of her he cast himself on the Ground, th••re 〈…〉〈…〉 Flowers and Perfumes came from the 〈…〉〈…〉 that he could have been content to ••ix always the••, if he might; and therefore he used to call the Virgin Mary his Rose. C••sarius s 58.18 also tells us of a Ma••an that could not pronounce the Name of our Lady, without a sensible and 〈◊〉〈◊〉 Sweetness, (not to her Smell, but to her Tast) for by rep•…•…ting Fifty Ave Ma∣ria's daily, in the time of her Prayers, all the Spittle in her Mouth seemed to be turned into Honey: The same was tried

by Marsilius (to whom she confessed this) for 〈◊〉〈◊〉 Weeks with the same Effect, and also by 〈◊〉〈◊〉 Third Monk. And we are told of B. Ida of 〈◊〉〈◊〉 t 58.19 that 〈◊〉〈◊〉 began an A•…•… Mary on a cer∣tain Day, but by reason of the exceeding abundant Delight she found, she scarce finished the saying of it in Two Days time. This, I hope, is a Reason sufficient why her Name should not have a short Pronunciation, and methinks may serve to prove that every Syllable (not the middle one only) of Maria should be long.

If all this be not enough to shew how properly she is called the Sea, you may hear it further made out by the consideration of a kind of Immensity u 58.20 in her Liberality, which can no more be exhausted than the Sea, and the multitude of her Mercies which cannot be numbred (no more than the Sand upon its Shore.) But though she be a Sea, and the Star of the Sea, yet why is she a bitter Sea, amarum mare, (which was one of the Significations we heard before of her Name.) Can •…•…at Name which we just now heard, has been as sweet as Honey to the Tast, be bitter too? Yes, very well, in the Sence of S. Boneventure x 58.21, a bitter Sea, Diabolum sub••gendo, by drowning the Devil, as the red Sea was bitter to the Egyptians when they were drowned therein. But enough of the Signification of her Name. Let us now see a little how childlishly they endea∣vour to find great Mysteries in every Letter of it.

One that was employed by the Pope to make an Office for the Feast of her Conception y 58.22 (and therefore to be look'd upon as a man of Note, and one that had examined throughly all things relating to the blessed Virgin) has observed 〈…〉〈…〉 not how many fine things, in the Word Maria z 58.23, which make for her Honour. The Five Letters of her 〈◊〉〈◊〉 signify Five precious Stones with their Properties. M. 〈◊〉〈◊〉, (a Pearl) (I never knew that was a Stone befor••;) A. 〈◊〉〈◊〉, (a Diamond;) R. ••ubinus, (a Ruby;) I. J••spi••, (a Jasp•…•…;) M. 〈…〉〈…〉, (a•…•…methist.) He finds also in those Five Letters the Five 〈…〉〈…〉 confers on the World; as Mediatrix, Auxi∣liatrix, Reparatrix, Reconciliatrix, Illuminatrix & Advocata. That is, She that Mediates on our behalf, is the helper of our Sal∣vation, a repairer and reconciler of us to God; she that enlightens us and is our Advocate. Or as others will have it a 58.24, M. Ma∣ter misericordiae, A. Advo••ata afflictorum, R. Refugium redeuntium,

I. Inventrix Justitiae, A. Amica Angelorum. That is, The Mo∣ther of Mercy, the Advocate of the Afflicted, the Refuge of those that repent and return, the Inventor of Justice, and the Friend of Angels. Another b 58.25 finds in them her Five principal Vertues.

By M. is shown her Faith; for that Letter is made up of three I's bound together, to shew that she had the perfect Know∣ledge and Faith in the Trinity: For as Three I's join'd to∣gether make one Letter M; so the Three divine Persons, joined by Generation and Procession, make but one God:

(And it may be this is it which the Salisbury Breviary means in the forecited Expression, That ipsa vocabuli sui figura, &c. The very Figure of her Name does intimate some great Matter.)

By the Second Letter A. is signified her Hope: By R. her Charity: By I. her Humility; and by A. her Bounty.

And I'll forfeit my Credit, if any Man can imagine how these Four last shou∣d be made out of those Letters, without consulting his Words, which yet I do not think worth setting down, nor a great deal more of the same kind you may find there: For indeed in this way any Man may find any thing he pleases: It being meerly such Fooling as School-boys use with, I love my Love with an A, &c. I could fancy nothing else but this, when I saw him run∣ning her Excellencies through all the Letters of the Alphabet c 58.26, and making a Prayer to her upon every one of them, ex. gr. A. Advocate of Mankind (Advocata humani generis) do thou defend our Cause and pray for us. B. Blessed above all Wo∣men; make us to be blessed by thy Son. And so he proceeds with the rest, (only is sadly put to it, as the Boys use to be, with the Two Letters K. and Q. for which he puts Karismatum dei dispensatrix, & Qua••e Hierarchiae praesidens.) Pelbartus d 58.27 not only runs such Descant upon the Five Letters of her Name, but he adds this further Conceit, That it was very fit that her Name should consist of Five Letters (though the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 has but Four:) For thus it admirably corresponds to several Mysteries: As First, To the Mystery of the divine Conception, For, says he, she conceived Christ by Five Words (Luc. 1.) Fiat mi∣hi secundum verbum tuum. (i. e.) Be it according to thy Word. Second, To the Mystery of the Eucharist, in Five Words again, Hoc est enim corpus meum: For this is my Body. Third. To the Mystery of our Redemption, for the accomplishment of which Christ received Five Wounds. But there is a Jesuit e 58.28 finds as

great a Mystery in it, or greater, supposing it to consist but of Four Letters; for he would have it to be Tetragrammation, a Name like that of God with Four Letters (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) which the Jews refuse to pronounce; and he tells us that S. Gerard f 58.29 in like manner taught the Hungarians not to pronounce the Name Mary, but that they should call her Lady (Dominam,) and if any did name her, they should do it with great Reverence, bending their Knees and bowing their Heads, and uncovering it, which was practised also by Fr. Binans g 58.30 Yea to testify the great Worthiness they apprehended to be contained there∣in, some great Kings have denyed it to be fitting that any mortal Woman should bear that Name h 58.31. Therefore Alphonsus VI. King of Castile, being to marry a Wife that was a baptized Moor, would not have her called Mary, though she desired it: And Casimire I. King of Poland, changed his Wives Name which was Mary, into Dobrogneva: Whence the Custom is thought to have risen, that in Poland it is a Crime to name any Woman Mary i 58.32.

But I'll conclude these Mysteries of her Name, with one that Spinellus k 58.33 mentions, consisting in Numbers that may be made out of it.

That as the Number of the Beast is 666, and the Number of the Name of Jesus 888, so the Number of Mary's Name is 999.

(How he makes this good he does not tell us, but) he inferrs from hence her Dignity; For, says he,

the Number Nine consists of the Number Three (which is a most perfect Number agreeing to the divine Persons) thrice repeated, and is attributed to the Orders of Angels; where∣fore it shows, That the Mother of God is wholly celestial and Angelical; and then this Number Nine being thrice re∣peated, shews that this her Excellency and Dignity is both eminent and solid.

Having thus found a great many fantastical Mysteries in that where none was ever intended, the next Work is to cry up this Name, and make it as venerable as possible; not only by the Ways now named, but by others which now shall follow. They endeavour to perswade us, That not only Men but An∣gels admire this Name, and are in love with its Pronunciati∣on.

Richardus de S. Laurentio l 58.34 (a great Author with them, who lived above Four hundred Years ago) makes this Observation.

That at least three times this Question is asked in the Can∣ticles in the Person of the Angels, Qua est ista? Who is this? And he imagines the Reason to be, That they are desirous that the sweet Name of Mary may be answered to that Questi∣on: For, says he, Angels desire that her Name should be mentioned and discovered; and that it should not only be renowned in Heaven.

And if this Concern of theirs does not move us, yet Gratitude to her, when she her self is also con∣cerned in it, will not fail to do it. To which Purpose they tell us▪ That her beloved Hermannus, whom she married m 58.35, being distracted and hindred by Business, and Cares of his Mo∣nastery, grow more negligent and remis•• in reciting her Offi∣ces and Hours, that formerly; to whom she appeared in the Shape of an old wither'd wrinkled Woman, chiding him that now her Memory was grown old with him, whereas formerly he named; saluted and praised her a Thousand times: Upon this Rebuke, he resolved, by commemorating her Joys, and reciting her Ave's, to make her young again, which he did. The Name of Mary, says another, n 58.36 is the best Image of her, and more venerable than all her Reliques and Images: He that does invoke her by this sweet Name, attending to the Ety∣mology thereof, thou recite compendiously great Litanies of extraordinary Merit and Efficacy.

Poza o 58.37 and others, think that the Name of Mary, as far as is expedient for our own and others Salvation, does confer the Effect ••n opere operato (by the Work done) just as the Church∣es Exorcisms do, and as many say the same of the Sign of the Cross, and of the Name of Jesus▪ From such Principles as these, they fall into those heathenish Battologies and vain Repetitions, which our Saviour condemns (Matt▪ 6.7.) and their Prayers become, in the Phrase of the Son of Syrach p 58.38, much babling: consisting of a nauseous Repetition of one and the same Name over and over again. Of this the Reader may take a shameful Instance, how they abuse in this manner, the blessed Name of Jesus, in that which they call Jesus Psalter, q 58.39 which consists of Fifteen Petitions, with the Name of Jesus ten times (or rather Thirty times) reiterated before every one of the Pe∣titions.

The Manner of reciting the Psalter of Jesus, is as follows.

The First Petition.

• 1. Jesu, Jesu, Jesu,
• 2. Jesu, Jesu, Jesu,
• 3. Jesu, Jesu, Jesu,
• 4. Jesu, Jesu, Jesu,
• 5. Jesu, Jesu, Jesu,
• 6. Jesu, Jesu, Jesu,
• 7. Jesu, Jesu, Jesu,
• 8. Jesu, Jesu, Jesu,
• 9. Jesu, Jesu, Jesu,
• 10. Jesu, Jesu, Jesu.

Mercy.

The Second Petition.

• 1. Jesu, Jesu, Jesu,
• 2. Jesu, Jesu, Jesu,
• 3. Jesu, Jesu, Jesu,
• 4. Jesu, Jesu, Jesu,
• 5. Jesu, Jesu, Jesu,
• 6. Jesu, Jesu, Jesu,
• 7. Jesu, Jesu, Jesu,
• 8. Jesu, Jesu, Jesu,
• 9. Jesu, Jesu, Jesu,
• 10. Jesu, Jesu, Jesu.

Help me.

Third Petition.

• 1. Jesu, Jesu, Jesu,
• 2. Jesu, Jesu, Jesu,
• ...And so on, as before.

Strengthen me.

Fourth Petition.

• 1. Jesu, Jesu, Jesu,
• 2. Jesu, Jesu, Jesu,
• ...&c.

Comfort me.

Fifth Petition.

• 1. Jesu, Jesu, Jesu,
• 2. Jesu, Jesu, Jesu,
• ...&c.

Make me constant & stable.

Sixth Petition.

• 1. Jesu, Jesu, Jesu,
• 2. Jesu, Jesu, Jesu,
• ...&c.

Lighten me.

Seventh Petition.

• 1. Jesu, Jesu, Jesu,
• 2. Jesu, Jesu, Jesu,
• ...&c.

Grant me Grace to dread thee.

Eighth Petition.

• 1. Jesu, Jesu, Jesu,
• 2. Jesu, Jesu, Jesu,
• ...&c.

Grant me Grace to love thee.

Ninth Petition.

• 1. Jesu, Jesu, Jesu,
• 2. Jesu, Jesu, Jesu,
• ...&c.

Give me Grace to remember my death.

Tenth Petition.

• 1. Jesu, Jesu, Jesu,
• 2. Jesu, Jesu, Jesu,
• ...&c.

Send me here my Purgatory

Eleventh Petition.

• 1. Jesu, Jesu, Jesu,
• 2. Jesu, Jesu, Jesu,
• ...&c.

Grant me Grace to fly evil Company.

Twelfth Petition.

• 1. Jesu, Jesu, Jesu,
• 2. Jesu, Jesu, Jesu,
• ...&c.

Give me Grace to call for Help to thee.

Thirteenth Petition.

• 1. Jesu, Jesu, Jesu,
• 2. Jesu, Jesu, Jesu,
• ...&c.

Make me to perse∣vere in Ver∣tue.

Fourteenth Petition.

• 1. Jesu, Jesu, Jesu,
• 2. Jesu, Jesu, Jesu,
• ...&c.

Give me Grace to fix my Mind on thee.

Fifteenth Petition.

• 1. Jesu, Jesu, Jesu,
• 2. Jesu, Jesu, Jesu,
• 3. Jesu, Jesu, Jesu,
• 4. Jesu, Jesu, Jesu,
• ...&c. As many times as the First.

Give me Grace to order my Life to thee.

Here you see an Hundred and Fifty Rows of the Name of Jesus, (which being Three in a Row make up Four hundred and Fifty) which must be all pattered over, before those few Words that make up the Fifteen Petitions are concluded. There is no Atheist or Infidel, who, if he had a Design to turn Pray∣ers into 〈◊〉〈◊〉, could more effectually do it, than by such a Prescription as 〈◊〉〈◊〉. But we have not the worst of it yet: For you must know, that it is not the Petition and the Sence, following this oft rep•…•…ted Name that is necessary, but the N•…•… 〈◊〉〈◊〉 oft used without any thing else adjoined is that which they lay much Stress upon, and which makes accepta∣ble Devotion with them. For thus I find in that Book of the Jesuit P. Barry r 59.1 which contains an hundred Devotions to the blessed Virgin (and is bought up for common Use as our Practise of Piety, or the Whole Duty of Man; for I observe Seventeen Editions of it in less than Thirty Years) he gives this for one. Often to

pronounce the Name of Mary, in imitation of a Japan Woman. Concerning whom the Annals of the Jesuits report, That in ho∣nour of a Deity which that Country worships, called Amida, she used to repeat that Name an Hundred and forty thousand times daily, rising very early every Morning (as she had need to perform this Task) and being assisted by a familiar Spirit that awaked her: This Woman was baptized An. 1621. And after she was a Christian, changed this Superstition into Devo∣tion, and obliged herself, in gratitude for her Conversion, to pronounce every day as many times (viz. a Hundred and for∣ty thousand) the sacred Names of Jesus and Mary; and be∣cause now the Devil would come no more to awake her in the morning, her Angel Guardian succeeded in that Office; so pleasing to God, says the Author, was her Simplicity and De∣votion. This Worship, so Japan and unparallell'd, cannot, he says, be practised, the Number is so great, unless God give some special Grace: However he advises his Philagie (so he calls the devout Person he instructs) to chuse a good round Number of Maries to repeat, as a way to get Comfort, and to testify the Tenderness of his Affections to the Mother of God. Another great Sticker s 59.2 for the Advancement of her Devo∣tion, prescribes this Exercise as very pleasing to her, viz. The repeating only these Two Words, Ave Maria (Hail Mary) Seventy two times, in memory of the Seventy two Years of her Life; to which if you adjoin as many Honours and Genuflecti∣ons, the Devotion will, he believes, be increased, and both Soul and Body be exercised in the Service of the blessed Virgin. And lest any one should scruple these Reverences at the naming of her, which are usually paid at the mention of Jesus, a fam'd Devoto t 59.3 of the Virgins tells us,

That she made her self of no Reputation, after the Example of her Son, taking upon her the form of an Handmaid; wherefore God also hath high∣ly exalted her, and given her a Name that is above every Name, that in her Name every Knee should bow, of things in Heaven, and things in Earth, and things under the Earth,

&c. Which very Text thus applied (In the Name of Mary every Knee shall bow) another Jesuit u 59.4 thus comments upon;

After the sweet Name of Jesus, there is no other Name un∣der Heaven given unto Men, whence such Salvation and Se∣curity comes to Mankind.

He might have spared his Com∣plement

(after the Name of Jesus) since he adds a little after, x 59.5

In all Temptations and Infirmities of the Soul, and in all Necessities of the Body, this holy Name of Mary is our only Remedy and Refuge; neither was there ever any one in any such Tribulation, that upon devout Invocation of her, did not find present Help.

The Sence of all which Blasphemies is contained in the Words of that Hymn.

* 60.1 Gande Matrona coelica, Tu ancillam Jesu Christi Te vocare voluisti, Sed ut docet Lex divina Tu illius es Domina: Nam Lex jubet & ratio Matrem prae••sse filio: Ergo ora suppliciter, Et praecipe sublimiter Ut nos in mundi vespera Ad regna ducat superna.

All Joys attend thee, heav'nly Dame, Tho' humbly thou did'st chuse the Name Of Handmaid unto Christ; yet we, Taught by the Law Divine, may see Thou art (unless we would degrade thee) Rather his Governness and Lady: Reason and Law back one another, Before the Son to set the Mother. Pray for us then, and if need be, Exert thy high Authority, That when the Worlds Joys set and leave us His heav'nly Kingdom may receive us.

In Honour of the Name Maria some have cull'd out Five Psalms that begin with the Letters of her Name, and chosen it as an Exercise daily to recite them. The Psalms are, Mag∣nificat (Luc. 1.) Ad D•…•…i••um (Ps. 11••.) Retribue (Ps. 118.) In Conver••endo (Ps. 125.) Ad te Lev••vi (Ps. 122.) This was practised, says Vincentius Bellovacensis y 60.2 by one Joscio

A Monk of S. Omers; and you may guess how acceptable this De∣votion was by the Miracle that followed; for as he 〈◊〉〈◊〉 dead in his Chamber, they found Five Roses growing upon his Face; one coming out of his Mouth, other Two out of each Nostril, and Two more out of each Ear, which in Letters of Gold had severally these Five Letters of her Name, and those Words of the Psalms written plainly upon them. Though the very same Story is told by Tho. Cantipratanus z 60.3 concerning one Josber∣tus of the Monastery of Dole, and one, no doubt, as true as the other. But any thing will do Wonders, when the Name of the blessed Virgin is glorified thereby; for so we hear a 60.4, that a Plague was immediately stopped in a Convent, An. 1470. only by reciting Five Psalms taken, not out of the Bible; but, out of Bonaventure's Psalter (as blasphemous as in is) which begin with the Letters of her Name, being these that follow: Magna es Domina, Ad te Domina clamabo, Refugi∣um tu es Domina, In Domina confido; Ad Dominam cum••ribu••arer.

There is no foolish Lover that plays more childishly with the Name of his Mistress, than their ridiculous Superstition does with the Name of this their Lady, as they call her. They think their very Charity is more acceptable when it honours her. For thus they advise b 60.5, and thus her Slaves (Manci∣pia at Brussels practise, to relieve Five poor People on Sa∣turday (which is dedicated to the Virgin) in memory of the Five Letters of her Name: And to do it more effectually, such Five poor People may be chosen to bestow the Alms upon, who, by the capital Letters of their Name do express and make up the Name of blessed Mary, that so the Remembrance of it may be the more lively. Nay some in honour of it, deny nothing that is asked of them in the Name of the Virgin; being mind∣ful (as the Author wisely adds) of that saying, Whatsoever ye ask the Father in my Name he will give it you. Thus Alex. Ales. c 60.6 was trepann'd to list himself in the Order of the Fran∣ciscans, at that time famous for Severity and Poverty, being suddenly requested by one to enter into it for Love of the Mo∣ther of God, which, as irrefragable a Doctor as he was, made him yield, though otherwise very unwilling and loth at the first. The Beggars in the Country of the Great Mogul under∣stand the Efficacy of this; who, we are told d 60.7 ask Alms of Christians in the Name of Bibee Maria (i. e. Lady Mary,)

not in the Name of Hazanet (or Hazareth) Eesa (i. e. Lord Jesus) which shows that the Jesuits have preached to them Mary more than Christ. How can it chuse but that her Name must be very prevailing, when we read e 60.8 of a Souldier, an old practitioner in the fornicating Trade, who having hired of a poor Man a Nights-lodging with his Daughter, and was just preparing to deflower the Virgin, who hung back and made lamentable Moan; when he asked her Name, and understood that it was Mary, and remembred it was Saturday Night, (de∣voted to the Virgin ••he desisted from his Purpose, and pla∣ced her in a Nunnery; and immediately after being slain in a Tournement, it was revealed by the blessed Virgin to te Nun in a Vision, That for the Kindness he had shewed to her for her Sake, she had brought his Soul to Heaven; and as a Sign of the Truth of it, they should find a fresh Rose upon his Grave springing out of his Mouth, which upon Examination proved so. Not unlike to this is another incouraging Story, which Pel∣bartus f 60.9 gives us out of a Book of Miracles, which he at∣tributes to S. Anselm: How a Beggar came to a covetous rich Man greatly devoted to the Virgin, and ask'd an Alms of him for God's sake, and he denied him with Reproaches; he asked again of him, for the Love of his own Soul and his Salvation, but that Argument moved him not at all: He begg'd a Third time, for the Love of the blessed Virgin; at which the covetous Man angrily threw a Loaf of Bread to him, charging him to beg no more in that Name. When this Miser died, and his Works came to be weighed, it was found that his good Works were less, and so was adjudged to the Devils to be tormented: But the blessed Virgin immediately appeared and brought a Loaf of Bread he had given for her sake, and put it in the Balance, and immediately by her Merits the Scale was turned. She intreated her Son for him, who said, I was hungry and he gave me no Meat, &c. He shewed no Mercy, therefore deserves to find none; to whom she replied, I am the Mother of Mercy and he had me in great Devotion: And so he was released and sent into the Body again to repent and lead a better Life. Such Stories as these have given such Spirit to the Worshippers of the Virgin, that they are not afraid to dispute and put it to the Question, Whe∣ther the Name of Mary be not more powerful than that of Jesus. That it is a sweeter Name is a concluded Case. For they com∣pare

g 60.10 the Two names of Jesus and Mary to Salt and Ho∣ney:

Salt (which answers to Christ's Name) is more whole∣some, and in respect of its Preservative Virtue, of it self more efficacious; yet for all that it seems to be more sharp and pungent; and so the Name Jesus, howsoever you take it, sounds something of a judging Majesty, by reason of his Di∣vinity; but now the Name of Mary, quantum quantum est, is every way all Sweetness; it is Honey, preserving from Cor∣ruption, yet not biting; and he concludes, That the Name of Mary to us affords a sweeter Tast than that of her Son.

If you ask about the Power and Prevalency of the Two Names, we are told h 60.11

That it is not improbably said, That her Name, at lest, quo ad nos, is more efficacious than his: For which he cites the Words of the spurious S. Anselm, Velocior est nonnunquam salus, &c. i 60.12 Salvation comes more speedily by invoking Mary's Name than that of Jesus.—Christ being called upon in his own Name, he does but what is just if he does not presently hear; but when his Mother's Name is invoked, though he that prays does not deserve to be heard for his own Merits, yet the Merits of his Mother intercede that he should be heard.

So that he concludes, That the Name of Mary affords more gentle and humane, more frequent and speedy Arguments of Pity and Mercy, than the Name of her Son. Which another Blasphemer k 60.13 thus expresses,

Jesus is as it were a proud name (quasi superbum nomen) and too potent, but Affection become hers that is a name more humble; so that if any one dreads the Austerity of the Dei∣ty or Male-sex (Sexus virilis) in Jesus, let him have Re∣course to Mary, in whom nothing of these is to be suspected; for Mary is a Womans name, commending and carrying be∣fore it Gentleness.

Francis Mendoza l 60.14 the Jesuit, has spoke his Mind out, in answer to the former Question.

I say, though Christ stands in greater Authority with God than the Virgin, yet the bles∣sed Virgin sometimes is more easily moved by our Prayers than Christ, and therefore the Patronage of the Mother is some∣times more present to us, than that of the Son: The Reason is, That Christ is a Judge, and the blessed Virgin only a Patroness, and a Patroness is only Mercy.

And for a further Proof of this, he gives Examples of this greater Prevalency of the Vir∣gin

in several Plagues at Rome and Constantinople, &c. Where after the Invocation of Saints, and of Christ himself without Success, upon flying to this sacred Anchor (as he calls her) upon carrying about her Image, or celebrating her Festival, the Plague his immediately ceased; for as it is a common thing to break the Force of Cannon Bullets by opposing Wool-sacks to them, m 60.15 so the Anger of the Deity thundring and raging a∣gainst miserable Offenders, the Force of it is broken and dull'd by the Interposition of Mary's Fleece.

We read, says a∣nother n 60.16, Prov. 18.10. That the Name of the Lord is a strong Tower, the righteous Man runs unto it and is safe. Turn but, nomen Domini into Domina

(a small matter, only the change of a Letter)

the name of Lord into that of Lady, and you may say the same of Mary.

Nay you may say more of her name, for though Solomon indeed (says the foresaid Richar∣dus o 60.17) who knew but little of Mary, bids the Righteous fly to the name of the Lord as to a strong Tower; yet we (to whom blessed Revelations have been made since his days) may says, The Name of our Lady is a strong Tower, the Sinner flys un∣to it and is safe. It seems a just Man may fly to God, if he pleases, but a Sinner had better betake himself to Mary. And thus, says Novarinus p 60.18 some explain that in Luc. 13. con∣cerning the Tower of Siloans that fell and slew Eighteen Per∣sons;

That Tower is Christ, who was sent by the Father into the World, and broke in pieces all those on whom he fell: The Virgin Mary is our Tower, but for Safety, who withdraws and fetches off Sinners (subducit) from the de∣served Anger of her Son.

So that according to this Doctrine, though it be a common thing in Exclamations (Jesus Maria) and in Prayers (Laus Deo & Virgini Mariae) to join the Two names of Jesus and Mary, and to put Jesus first, just as Philip and Mary stand in our Coins, yet this must be interpreted as done rather in Ci∣vility to the Relation of Son and Mother, than that Sinners have an equal Expectation from them, or Encouragement in Addresses to them, for in this Mary has the Preference and Precedency.

To conclude this, the Jesuit Poza q 60.19 reckons up several admirable Effects, that follows the use of the Virgin's name;

That the name of Mary frees from the Fear of Death and

injury of Devils; that it makes the Mind Chast; that it re∣freshes a Soul that is fainting and sorrowful; that it gives Security and Safeguard to the Body: And in a Word, That her name receives all Virtue from her self, and does the same things that she does.

The Words also of S. Briget r 60.20 must not be forgotten;

Upon the hearing Mary named, those that are in Purgatory rejoice beyond measure, as a sick Man lying in his Bed, when he hears a word of Comfort. The good Angels hearing this name, presently approach nearer to those just Men who are committed to their Guardianship, and rejoice in their Profi∣ciency (as if, forsooth, they were more negligence in their Office, till she was invoked) The Devils also all of them dread and fear it; so that upon hearing the name of Mary, they pre∣sently let go and leave the the Soul that was detained in their Clutches.

All that I shall further add is, That upon Instigation of Lewis IX. King of France, Pope Clement IV. s 60.21 bestowed a Three years Indulgence upon all that should repeat these fol∣lowing Words, viz. Benedictum sit dulce nomen Domini nostri Je∣su Christi, & gloriosissimae virginis Mariae matris ejus, in aternum & ubra. Nos cum prole pia benedicat virgo Maria. That is, Blessed be the sweet Name of our Lord Jesus Christ, and of the most glorious Virgin Mary his Mother for evermore.

Afford to us thy Benediction, O Virgin Mary with thy gracious Son.

The name of Mary has its Feast t 60.22 also among the Con∣chenses in Spain, confirmed from the Year 1513. by the Pope's Brief; and though taken away for a time by Pope Pius V. yet it was restored by Pope Sixtus V.

Notes

• * 4.1

  Psal. 45.
• * 6.1

  Coeli in Mis. Attreb.
• a 23.1

  Pozae Eluci∣dar. l. 2. trac. 6. p. 494.
• b 23.2

  J. Bonifacius de vit. & mi∣rac. B. Virginis l. 1. c. 5.
• c 23.3

  Chronic. Belgic. l. 31. c. 26.
• d 23.4

  Summa Theol. in 2. se∣cundae qu. 2. art. 7.
• e 23.5

  Lib. citat. 2. p. 137.
• f 23.6

  Apparat. ad Annal. n. 40.
• g 23.7

  Bonaven∣ture in Specu∣lo. c. 1.
• h 23.8

  Poza ib. l. 2. tract. 7. c. 1.
• i 23.9

  Antiq. 15. cap. 14.
• k 23.10

  Id. ib. c. 2.
• l 23.11

  Ibid. c. 7.
• m 23.12

  Barnard. de Bust. Maria l. p. 2. ser. 3.
• n 23.13

  Ib. l. 2. tract. 5. c. 3.
• o 23.14

  Stellar. l. 5. p. 2. art. 2. c. 9.
• p 23.15

  Max. San∣daeus Entitles his Book of the Virgin, Luna Mystica.
• q 23.16

  Hist. deip. c. 2. p. 85.
• r 23.17

  Apparat ad Annal. n. 48.
• s 23.18

  Ibid. n. 47.
• t 23.19

  Eccles. hist. l. 2. c. 3.
• u 23.20

  Acts & Mo∣num. c. 8. p. 535.
• x 23.21

  Raynaud. Dipt. Mar. p. 24.
• y 23.22

  De arc, De∣ip. l. 2. hom. 2.
• z 23.23

  Gononus Chron. Deip. p. 3.
• a 23.24

  Raynaudus ibid.
• b 23.25

  Ib. tract. 8. c. 3.
• c 23.26

  L. 5. c. 13.
• d 23.27

  Apparat. n. 48.
• e 23.28

  Hist. deip. c. 1. p. 60.
• f 23.29

  Theatr. terrae sanct. Je∣rusalem, n. 37. p. 153.
• g 23.30

  Orat. 1. de Nativ. Virg.
• h 23.31

  Poza ib. l. 2. tract. 15. c. 3.
• i 23.32

  Bernard. de Bust. part. 2. serm. 1. p. 133.
• k 23.33

  Poza ib. c. 2.
• l 23.34

  Raynaudus lib. citat. p. 29.
• m 23.35

  Ib. l. 2. trac. 15. c. 7.
• n 23.36

  Ibid. c. 3.
• o 23.37

  Mantuan. Parthan. Mar. l. 1.
• p 23.38

  Gononus in Chron. deip. p. 3.
• q 23.39

  See Aqui∣nas sum. Th. p. 1. qu. 113. art. 4, 5.
• r 23.40

  Id. ib. art. 4. ad 1, 2. Fr. Al∣bertinus de Ang. Custod. c 4. p. 24, 29, 30. Becanus Theol. Sch•…•…. ••ac. 3. c. 6.
• s 23.41

  Elucid. l. ••. ••rac. 16. c. ••.
• t 23.42

  Ibid. p. 26.
• u 23.43

  Serm. 1. de Nativ. Mar.
• x 23.44

  Ib. qu. 113. art. 3.
• y 23.45

  Gononus ib. p. 4.
• z 23.46

  Castro Hist. deip. c. 2. p. 86.
• a 23.47

  Stellar. lib. 10. par. 5. art. 2.
• b 23.48

  Loc. citat. p. 28.
• c 23.49

  De Nativ. Virg. serm. 5. art. 1. c. 1.
• d 23.50

  Poza ubi prius. l. 2 tract. 15. c 8.
• e 23.51

  John vii. 5.
• f 23.52

  Spinellus Deip. thr•…•…us Dei. c. 18. p. 241.
• g 23.53

  Breviar. Rom. antiq. ad 20 Martii.
• * 27.1

  Portifor. Sec. us. Sarum ad Jul. 26.
• h 36.1

  Cited by Raynaudus ib. p. 19.
• i 36.2

  Elucidar. l. 2. trac. 8. c. 3.
• k 36.3

  Serm. 3. de Nativitat. Virg.
• l 36.4

  V. Baling∣hem parnass. Marian. p. 396.
• m 37.1

  Faftor. l. 7. de S. Anna.
• n 37.2

  Apud Ray∣naud. ib. p. 27.
• o 37.3

  Balinghem ubi supra p. 406. ex horis Sec. usum Ro∣man. antiq.
• p 38.1

  This every whit as bad as Jure Matris impera Re∣demptori.
• q 38.2

  See Luc. ii. 49. Luc. viii. 21. John ii. 4.
• * 38.3

  Christus non agnoscit viscera humana, operaturus facta divina. S. Augustin. Tract. 8. in Johan.
• r 38.4

  Faftor. l. 9. Septemb. de Nativ. Mariae.
• s 38.5

  Serm 20. & 21. de Sanctis.
• t 38.6

  In Martyr. Rom. ad 8. Sep∣temb.
• u 38.7

  De Fest. di∣erum imminut. p. 332, 333.
• x 38.8

  Ib. cap. 9. p. 47, 48.
• y 38.9

  In Martyr. ubi prius.
• z 38.10

  Lib. 2. Hist. Eccles. Rhem. c. 5.
• a 38.11

  Concil. Labbe. Tom. 5. p. 1693.
• b 38.12

  Concil. Labbe Tom. 8. p 648.
• c 38.13

  Loc. citat. cap. 18. &c. 51. p. 334.
• d 38.14

  Entitled Epistolae B. Virg. Mar. ad Messanenses conjectatio.
• e 38.15

  Inchofer ibid. p. 110.
• f 38.16

  Inchofer ibid. p. 115.
• g 39.1

  Loc. cit. l. 9. Septemb.
• h 39.2

  De Divin. officiis, c. 149.
• i 39.3

  Loc. Theol. l. 11. c. 6. fol. 334.
• k 39.4

  Pag 18. 21.
• l 39.5

  Jac. de Vo∣rag. Legend. aur. c. 126.
• m 39.6

  De Schis∣mate Anglic. f. 175.
• n 39.7

  Dipt. Mar. p. 233.
• o 39.8

  Contem∣plat p. 45, 46, 48, 49.
• p 39.9

  T. Carre. Sweet Thoughts of Jesus and Mary, p. 300, 301.
• q 39.10

  Gr. Gallica∣nus in Marial. p. 70.
• r 39.11

  Fr. Coster. Medit. 2. de Nativ. Virg. p. 22, 23, 24, 26.
• a 39.12

  Hist. deip. c. 2. p. 87.
• b 39.13

  De ortu Mariae.
• c 39.14

  Contem∣plat. de Virg. Mar. cap. 5.
• a 58.1

  Rivet. Apo∣log. pro S. virg. Maria l. 1. c 9.
• b 58.2

  Hist. Christi persic. p. 18.
• c 58.3

  De nomin. Hebraic.
• d 58.4

  De nomin. super Matthae∣um.
• e 58.5

  Rivet. ibid. Drusius com∣ment. post. ad voc. Nov. Test. c. 15.
• f 58.6

  Orat. de laud. Virg.
• g 58.7

  De Instit. virg. c. 5.
• h 58.8

  Elucid. l. 2. tr. 17. c. 11.
• i 58.9

  Hist. deip. c. 2. p. 93.
• k 58.10

  Fr. Bonal∣dus's Stella Mystica; a Book to explain this Hymn.
• l 58.11

  Colloq. de Naufragio.
• m 58.12

  Serm. 140. if it be his, for Bellarmine de Ser. Eccles. 〈◊〉〈◊〉 only 122. 〈◊〉〈◊〉 of his.
• n 58.13

  Umbr. virg. n. 1153.
• o 58.14

  Lib. 2. de arc. deip. Hom. 6.
• p 58.15

  Ib. p. 167.
• q 58.16

  Umbr. virg. p. 338. n. 1153.
• r 58.17

  Ib. n. 1124. ex Surio ad Apr. 7.
• s 58.18

  Lib. 7. Mi∣rac. cap. 50.
• t 58.19

  Novarin. ib. n. ••337.
• u 58.20

  Novarinus ib. n. 1154.
• x 58.21

  In speculo virg. c. 1.
• y 58.22

  Bernard. de Bus••o, who cites often this Office in his Maria•…•….
• z 58.23

  M. Maria l. part. 3. ser. 1. See also Car∣thagena lib. 2. hom. 6.
• a 58.24

  V. Rivet. Apol. pro Mar. virg. p. 65.
• b 58.25

  Ambro. Ser∣vita apud Ber∣nard. de Bust. ib. p. 235.
• c 58.26

  Id. Marial. part 12. ser. 2. p. 994.
• d 58.27

  Stellarii l. 6. p. 1. art. 2.
• e 58.28

  Spinellus de throno Dei, c. 4.
• f 58.29

  In vit. ejus apud Surium. Octob. 24.
• g 58.30

  Paul Barry paradis. ou∣vert. p. 265.
• h 58.31

  Raynaud. Dypt. Mar. p. 28.
• i 58.32

  P. Barry ib.
• k 58.33

  Ubi supra.
• l 58.34

  Lib. 1. de laud. Virg. c. 2. citante Nova∣rino.
• m 58.35

  Barthol. de los Rios. Hie∣rarch. Marian. l. 5. c. 40. ex Su∣rio vit. Her∣manni. Apr. 5. Gononi Chron. Deip. p. 242.
• n 58.36

  Barthol. de los Rios ib. l. 6. c. 11. & 20.
• o 58.37

  Elucidar. l. 2. trac 17. c. 5.
• p 58.38

  Ecclus. 7.14.
• q 58.39

  See Manual of godly Pray∣ers, at the end.
• r 59.1

  Le paradise Ouvert. p. 166. The Author of 〈◊〉〈◊〉 is so fond of the Virgin's Name, that instead of Paul Barry he desired to be called Paul of S. Mary.
• s 59.2

  Barthol. de los Rios ib. l. 5. cap. 40.
• t 59.3

  Rich. a S. Laurentio l. 4. de laud. virg.
• u 59.4

  Vincentius Brunus Medit. 2. de B. Virg. p. 62.
• x 59.5

  Ib. p. 64.
• * 60.1

  In Antidoto a∣nimae & Hist. sec. chorum Augustini in commemor. B. Virginis.
• y 60.2

  Specul. Hist. lib 8. cap. 116.
• z 60.3

  De mirac. sui temp. l. 2. c. 29. sec. 15.
• a 60.4

  Barthol. de los Rios ubi supra p. 628.
• b 60.5

  Id. ib. p. 629.
• c 60.6

  Antoninus 3. part. Hist. tit. 24. c. 8.
• d 60.7

  Purchas pilgrims. part. 1. l. 4. c. 17. p. 600.
• e 60.8

  Vincent. Bellov. spec. Hist. l. 7. c. 102, 103.
• f 60.9

  Stellarii l. 5. p. 2. art. 3.
• g 60.10

  Barthol. de los Rios ubi supra l. 6. c. 32.
• h 60.11

  Id. ib. c. 38.
• i 60.12

  De excel. Virginis c. 6.
• k 60.13

  Rich. a S. Laurentio de laud. Virg. l. 1. c. 2.
• l 60.14

  Veridar. l. 2. probl. 2. p. 70.
• m 60.15

  Ib. p. 73.
• n 60.16

  Novarinus umbr. Virgin. num. 1195.
• o 60.17

  Rich. a S. Laurent. ubi prius.
• p 60.18

  Ibidem.
• q 60.19

  Elucidar. l. 2. tr. 17. c. 6.
• r 60.20

  Revelat. l. 1. cap. 9.
• s 60.21

  Raynaud. Dipt. Marian. p. 28.
• t 60.22

  Idem. ib.