are much more insur'd in this Confidence while our Petitions are offer'd up to JESVS by the Greatest of the Saints And our Hope is yet further enforc'd from the Contemplation of that Excellent Obedience which Christ though Mortal yet a God as observ'd towards Josue 10.14 was pleas'd to pay unto Her Commands Luc. 2.51 Jo. 2.8 not only as an Illustrious Pattern left to all Children Disciples and Subjects of their Duty but also as a strong Encouragement to the Devotes of the holy Mother of JESVS to petition Her with a special Hope of success by Her pleading for us to so kind a Son and so gracious a Friend and Father So that if the Horrour of our sins saith St. Bern. Serm. sup Signum magnum makes us dread to appear in the presence of an Angry and Just God let 's have recourse to holy Mary a most proper Mediatrice to our Mediator JESVS Through whom sayes the same holy Father Serm. Nativ Mar. all our Hope all Grace all Salvation flows down upon us Sect. XIV That the Mediation of Holy Mary derogates not from the Dignity of our only Mediator JESUS LIII HEnce it seems manifest to any calm Considerer That no one Expression or Practice used in the Contemplations on the Life and Glory of the holy Mother of JESVS or by her Devotes with the Approbation of Church Authority detracts in the least either from the Infinite Majesty and Perfections of God or from the all-sufficient and most effectual Mediation of JESVS Christ Whom all still acknowledge with the Apostle 1 Tim. 2.5 The One Mediator of God and Men who gave Himself a Redemption for many And thus as the same Great Apostle speaks Colos 1.20 pacifying all by the Blood of the Cross and by the consequent Fruits deriv'd from that attoning Sacrifice the proper Act of the Office of our One Mediator JESVS for that End clad in our Flesh which could shed its blood dye and appease the Justice of an offended God through the Dignity of his Divine Person wherein it subsists Heb. 9.12 15. LIV. Wherefore if Deeds or exteriour Acts much rather Words have divers significations appliable to their several Analogates by attribution to one Chief whose property they in some measure imitate Thus As with the same bended knee by the direction of our Reason and Will taking their Measures from several Motives we give Divine Worship to God Saint-Servitude to glorifi'd Creatures and Civil Veneration to our Parents and Princes because the Saints in Heaven by Grace and the Monarchs of this World by a Commissive Power partake with God in his Sanctity and Soveraignty and by appropriation are dignifi'd with Titles proper to the Divinity Exod. 7.1 22.8 1. Reg. 28.13 Ps 46.10 81.6 Jo. 10.34 albeit the name of God at its first sound creates in us an Idea of a most Excellent Independent and Immortal Being Aug. l. 1. Doctr. Christ c. 6. So likewise the voice Mediator refers us to several Persons as represented to us under their several Characters and Merits An Vmpire in a Reference betwixt disagreeing Parties is a Mediator finishing differences between Man and Man A Messenger in a Treaty of Peace betwixt warring Kingdoms is a Mediator reporting Articles of Limits and Commerce between People of different Interests a Petitioner in a breach of Duty betwixt a Subject and his Superior is a Mediator pleading Pardon for past Crimes and Protection of his Person for the future LV. All these wayes Christ is properly our Mediator first as an Vmpire judging that Peace may be re-establish'd with God if he remits our faults and we obey his Laws S. Ambr. 1 Tim. c. 2. Then as Gods Messenger proclaiming under what Conditions Heaven is settled upon Believers Hebr. 9.15 Next as our Advocate still pleading at Gods Bar for Grace and Mercy Rom. 8.34 and yet by Appropriation Priests in the Tribunal of Repentance are Vmpires Preachers in their Pulpits are Gods Messengers and the Ministers of the Propitiatory Sacrifice at Gods Altars and the Prayers Groans and Tears of a Penitent sinner in his private Oratory are Petitioners at the Throne of Grace And thus at least not only the living Moyses Deut. 5.5 Rom. 15.30 but the glorified Saints also Apoc. 5.8 are truly Mediators between God and his guilty People Hier. l. contr Vigilant Much rather the Mother of JESVS and Queen of all Saints and Angels unless the more acceptable they be to God and the greater their Glory their Power should be less and their Prayers more Fruitless which is very inconsequent to that glorious State and coheirship with Christ our great Advocate Apoc. 2 26. 8.3 and to the Communion of Saints and that compassion of the Heavenly Citizens which they so eagerly practic'd towards their once Fellow-Captives LVI But that other Mediation by way of Sacrifice and Propitiation through the blood of the Cross cancelling Gods Sentence drawn up against us by the exuberant Dignity of the Person suffering this is so proper to JESVS that he alone is the One Mediator In substance because the Person of God substantially unites the Natures of God and Man and by Operation because the Merits of his Humane Nature con-subsisting with the Divine paid the whole Debt of our Crimes establish'd Seals for our Sanctification and through them gave us a co-heirship to Heaven 1 Tim. 2.5 6. ubi Chrys Ambr. Theophylact. Theodoret. Aug. l. 9. Civ c. 19. Fulgent l. de fid ad Petr. c. 2. Hilar. l. 9. Trin. Cyril l. 12. Thes c. 10. So that although Priests at the Altar do offer the Propitiatory and Satisfactory Sacrifice of our Mediator and the Saints in Heaven may commemorate its efficacy to move Gods Clemency to pardon our Crimes through the Merits of that our Mediator offer'd and commemorated yet not by their personal Mediation otherwise than by way of Application and Prayer to God. Apoc. 5.8 seqq LVII In like manner The several Expressions us'd by the Devotes of holy Mary of their Hope of her Aid for their freedom from present or future Calamities of Sin Sickness Captivity For her Protection against the Powers of Darkness from manifold Temptations and the dreadful Casualties of this wretched Life in imploring Her Mercy to pitty and bless them and to shield them from the severity of Gods Wrath in the day of his Vintage and height of his Justice against rebellious Criminals whereof the Offices of the Church and Writings of the Fathers are full can raise no other Idea in the Mind of a Right Believer than of the peculiar efficacy of her Prayers upon our earnest Suit made to God for us for those Ends grounded on those super-eminent Prerogatives of her Maternity Innocency and Holiness whereby first her Person then her Mediation of Intercession according to Gods Rule in the Case of Abel Gen. 4.4 hath a most sublime Acceptableness to God for us And thus too at a vast degree beneath the Mediation of JESVS
Soul to a most sublime Degree of Majesty and Holiness through Gods over-flowing Bounty We may justly conclude First That the holy Mother of JESVS is worthy of the most super-lative Praises which the Tongue Pen or Spirit of Man or Angel can express or conceive In Emulation whereof the Holy Catholick Church doth at special times set forth Her Majesty Glory and Magnificence in her sacred Liturgies Offices and Litanies even all Generations of Believers have ever conspir'd by a secret but most wonderful Instinct with a constant Zeal and Fervour to proclaim Holy Mary Blessed above all Pure Creatures Secondly That the Sacred Virgin hath an undisputable Right to the most Illustrious and most Magnificent Titles of Majesty and Honour which may be possibly conceiv'd due to Any of whatever Stile Rank or Dignity amongst pure Creatures and this with a most lofty pre-eminence above all the glorious Trains and Pomps of Men and Angels in their richest and most beautiful Stations of Glory Thus is she by the Holy Catholick Church in her Hymns Anthems and Canticks of Honour and by the holy Fathers and Doctors in their Panegyricks Entitled Lady Queen and Empress of Men Angels Heavens and of the whole World Mother of Mercy and beautiful Love The Hope Trust and Safeguard of Mortals amidst the tempestuous Seas and Hurricans of their foaming Concupiscences The Palace of the Eternal Light and most magnificent Gate of Heaven and Glory Thirdly That Holy Mary is more Worshipful than the loftiest and most Illustrious created Potentates of Earth or Heaven in the highest Altitudes of their Majesty Power and Pomps and this by most Cordial Acts of Internal Esteem Love and Submission and by the most expressive sensible Marks of this inward Reverence which may most fitly testifie a real and sincere acknowledgment of her super-eminent Grandeur above all Pure Creatures in Right of the most incomparable Priviledges of her Maternity Innocency and Holiness Whence St. Anselm well acquainted with the Doctrine Practice and Stile of the Catholick Church resolutely affirms That the whole Body of Christianity is agreed That the Holy Mother of Jesus is exalted in Glory above all the Choires of Angels 1. Excel Virg. c. 4. Therefore if any Worship be due to Creatures our Saviours Rule directs us to the true Meridian when he tells us That the least and lowest of the glorious Courtiers of his Kingdom are incomparably more Glorious than the brightest Majesty that ever shin'd amongst Mortals Matt. 11.11 All allow a civil Worship even to the empty Thrones of earthly Kings and Princes and shall the adoptive Children of JESVS refuse a Sacred Worship to his own Throne full of Majesty Innocence Grace and Glory Sect. XIII That the same Excellencies of Holy Mary as most sublime Images of the Divine Attributes confirm Her Right of Super-eminent Servitude XLIX BUT if these super-natural Endowments of the holy Mother of JESVS be consider'd not precisely as Absolute Perfections intrinsically adorning and beautifying Her Soul and rendring Her Illustrious Holy and Glorious above all Pure Creatures but moreover as they are Relative Excellencies refining the Souls Natural Image of God into a Divine by an Imitation of the Infinite Rays of his Majesty Holiness and Glory communicated ineffably by the Signet of Beatifical Grace together with a stupendious Representation of the Divine Production and Glorious Operations in the Order of Grace and Glory whereby she is dignify'd with the Capacity of a Religious Worship in a most sublime manner transcending the precise Terms of Civil and Sacred Thus the Divine Mother of JESVS being the highest Signet of the Divine Similitude amongst all Pure Creatures by her surpassing fulness of Grace and splendours of Glory hath an unquestionable Right to our most profound Respects Homage and Veneration even under the notion of a Religious Obligation and Duty L. And first by amplifying the Theames of her Praises according to the several Forms approv'd by the Authority of the Church and recommended to our use by the Practice of her pious and prudent Devotes who know how to distinguish betwixt God and the Holiest of his created and Glorious Images Secondly by elevating her Dignity and Perfections with most Illustrious Titles of Honour suiting to the Excellency of this Chief of all the Glorious Images of the Divinity amongst all Pure Creatures Thirdly by acknowledging our vast distance beneath her by reason of that transcendent Image of Gods Majesty Attributes Productions and Operations wherewith she is dignifi'd by her special Prerogative of Beatifical Grace above all Pure Creatures though still infinitely inferiour to the infinite and independent Majesty and Perfections of the Deity the absolutely Immense Abyss Original Cause and unparallel'd Exemplar of Hers and of all others participated finite and dependent Perfections of whatever Stile Lustre or Magnitude even in the most sacred and transcendent Order of Innocency Grace and Glory LI. Fourthly Upon the same Motive of Dei-forme Grandeurs of holy Mary the Mother of JESVS she is Religiously address'd unto by Her pious Devotes struggling against sinful Concupiscences in this their Earthly Exile with an humble Confidence in her Acceptableness to God as a chief Favorite in his Courts of Requests a powerful Mediatrice at the Bar of his Justice and a most efficacious Advocate in all our Claims at the Throne of Gods Mercy for protection against the Powers of Darkness and Communion with the Children of Light. For by virtue of her transcendent supernatural Perfections whereon the clearness of this participated Image of the Majesty and Perfections of the Deity is grounded she more intimately receives the Irradiations not only of the Beauty of God and the delights of his Glory but also of his Knowledge Will and Power as to the Merits of Christ the efficacy of Sacraments the Operations of interiour Grace and Communion of the Saints especially as to all the Concerns of Gods Servants relating to their blessed State. For all Divines agree in this priviledge of the glorious Saints Conc. Senonens Decret fid 13. Greg. l. 2. Mor. c. 2. Aug. l. 20. civ c. 21. 22. c. 29. Anselm l. Similitud c. 57. Greg. l. 2. Dial. c. 35. D. Th. 2. 2. q. 180. art 5. ad 3. Bon. Soliloq c. 4. Smising tr 1. â—â—6 n. 220. Less l. 2. Sum. Bon. c. 9. which therefore must be allow'd super-eminently to the Queen of Saints as to her perfect knowledge of all the Petitions of Her Devotes And Gods marvelous Bounty to Her abundantly convincing us of her wonderful Acceptableness to God for the confirming this our Confidence of succeeding in those Prayers we offer by Her through Gods gracious condescendence to our Requests accordingly made for us LII Wherein we are further confirm'd from Gods Sacred Promises graciously to harken to the Prayers of the Saints and actually granting many Favours to their Clients upon their account Gen. 26.5 Exod. 32.13.3 Reg. 11.12 4. Reg. 19.34 Isaiae 37.35 Eccl. 44.24 Apoc. 5.8 But we
do piously and confidently covet the Patronage and Protection of the Saints as subordinate Ministers of manifold Favours not exceeding their Power such as are Illuminations or Suggestions of holy thoughts and desires Restraining or destroying the Illusions of Demons Diverting of many evil Accidents of Mans Life which are the proper Effects of the Ministery of the Angels and Saints Gen. 48.16 Ps 90.11 with Matt. 22.30 Since the Saints are as the Angels of God and therefore do offer up our Petitions to God and joyn their Prayers with ours Yet is it not lawful to Invocate the Saints of whatever Excellency they be as chief Authors of Mans Redemption from sin or of his Sanctification by Grace or of his Glory with God this being uncommunicably proper effectively to the Omnipotency of God meritoriously to the Mediatorship of JESVS Christ whereof neither is properly and strictly subject to the Empire of any Creature otherwise than through a free condescention and Covenant of the Divine Goodness for the raising and supporting a Sinners Confidence in the super-abundant Aides offered for Mans Salvation and thus Man Conjures his Friend to command his affections and Josua's Faith commands God to arrest the Sun in its Meridian Jos 10.14 And Christ assures us upon his Fidelity that whatever the true Believer asks in Prayer God will grant his request Matt. 21.22 Whence the devout St. Augustine l. 5. Conf. c. 9. Dignaris enim quoniam in saeculum Misericordia tua eis quibus omnia debita dimittis etiam promissionibus tuis debitor fieri Because thy Mercy O God is for ever thou vouchsafest to become a Debter to thy own promises even in regard of those whose sins thou forgivest Much rather when a glorified Soul asks for a penitent Sinner dreading the Justice of an offended Father and fearing the foulness of his own Crimes and therefore making his Addresses by the heavenly Courtiers but with the strongest confidence by the holy Mother of JESVS as his chief Favourite by priviledge 1. of her Divine Maternity Innocency and Holiness and 2. of the filial Love of JESVS through which confidence St. Ildefons St. Bonaventure St. Bernardin and other Illuminated Servants of God beg holy Mary to command the dispensing of Divine Favours in Right of Christs gracious promise to the Church and of his super-abundant Love to his Mother though they still own Her as a Pure Creature and therefore as a meer Petitioner though of a most super-eminent Acceptableness with God. Sect. XXIV Testimonies of the Eighth Age. XCV THis pious and learned Age abounds with many Illustrious Witnesses of the received Doctrine and Practice of the Church as to that Worship and Invocation of the holy Mother of JESVS with Praises of her Heroical Vertues and giving Her such Titles of Honour as are suitable to her Excellent super-natural Prerogatives asserted in the Contemplations on her Life and Glory (a) Ven. Bed. in 1. Luc. Eadem Voce Maria ab Elizabeth quâ à Gabriele benedicitur quatenus Angelis Hominibus veneranda cunctis merito faeminis praeferenda monstretur Mary with the same words is proclaim'd Blessed by Gabriel and Elizabeth to shew that she is to be worshipped by Angels and Men and that she is incomparably more Excellent than all Women tom 7. Serm. de Deip. Serviamus semper tali Reginae quae non derelinquit sperantes in se cum diligat Jesus orationes sanctorum exaudiat multo magis Matrem suam exandit pro peccatoribus exorantem Let us ever serve this Illustrions Queen who forsakes not those who confide in Her since JESVS loves the Prayers of the Saints and grants their demands much rather doth he hearken to his own sacred Mother praying for Sinners Our holy Country-man Venerable Bede sayes Holy Mary is to be Worshipped by Men and Angels as their Queen that she forsakes not those who confide in her Protection and since God delights in the Prayers of the Saints that he will not reject the Petitions of his own Mother (b) S. Germ. Patriarch Constant Theor. Rer. Eccles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because we offer up the Divine Mystery for the Salvation of Souls and the Pardon of our Crimes we address our Supplications in the first place to the Mother of God being more Excellent than all the Saints and super-celestial Powers next we have recourse to those who are more gracious to her Son. And a little after he calls Her most Holy and Immaculate and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That we all must praise this Lady of the Universe And Scrm. de Assumpt Mar. he sayes Omnia observas Maria inspectio tua ad omnes se perrigit Sanctissima Virgo dignis Teipsam patefacis neque Spiritus efficaciam caro moratur That she observes the Condition of all her Clients extends her care to all discovers her self to all and that her Immaculate Flesh hinders not the Vivacity and Power of her Spirit St. German Patriarch of Constantinople tells us That even in the holy Sacrifice of the Mass offer'd to God for the Remission of sins and the Sanctification of our Souls we in the first place implore the Prayers of the Mother of God as One in all Divine Favours and Gifts transcending all the Saints and Heavenly Spirits And elsewhere he acknowledges her Vniversal super-intendency over Christians Wants and Petitions (c) Jo. Dam. Orat. 1. Nat. Deip. Domina peccatoris Orationem accipe ardenter tamen amantis colentis teque solam gaudii spem habentis Vitae Antistitem in gratiam cum filio me reducentem firmamque salutis Arrham Receive O Lady the Praycr of a Sinner who still passionately Loves and Worships Thee reposes his hope of Joy in Thee as the Guide of my Life my Reconciler to thy Son and the Earnest of my Salvation Vid. Orat. de Dormit Mar. Carm. de Nativ Christ St. Jo. Dam. frequently dilates himself in the Praises of the sacred Virgin giving her magnificent Titles professing his Veneration towards Her and humbly craving her Prayers and Protection XCVI The same Tradition of our Christian Worship and Invocation of the holy Mother of JESVS is yet further supported by the cleer Testimonies of other Holy Fathers and Illustrious Writers of this Eighth Age. (d) S. Cosm Hieros t. 8. Bibl. Patr. hymn 6. in fer 5. Misericordiae Januam aperi nobis benedicta Deipara liberemur per Te à Calamitatibus pete à filio tuo Deo modo dari mihi remissionem malorum quae feci serva me sub protectionem suam Blessed Mother of God open to us the Gate of Mercy Let us be freed by Thee from all Calamities beg of thy Son and God even now the forgiveness of all my sins Keep me under thy Protection Cosm Hieros (e) Alcuin tr de Usu Psalm Rogo sanctam Beatissimam Matrem Mariam in auxilium Meum I beseech Holy Mary the most blessed Mother of God to aid me
Luther and Calvin Enemies of the Glory of the Saints of their acceptableness to God and of their Communion with the Just as if they who sometimes pray'd with us should now either not pray or to no purpose do pray for us and that they who here reliev'd us by their Prayers should now not know us nor mind us nor have any power with God to assist us Cassiodor l. 1. Institut c. 13. CIX So that nothing doth offer it self further to incapacitate the Glorious Saints and above all these the most Innocent Holy and Glorious Mother of JESVS to hear our Praises Honourable Appellations Expressions of Veneration and humble Petitions and to help us in our Wants since 't is possible Pious Authoriz'd and Beneficial and this more effectually in order to holy Mary by how much more glorious she is whom we Petition and by how much the greater Authority this Doctrine receives from its ancient Tradition as to matter of Right and Duty and its antient Practice and the many undeniable stupendious Benefits thereby obtained Trid. Sess 22. c. 3. de Sacrif Miss Sess 25. decret de Invoc above all exception evidenc'd in matter of Fact from the Histories of a Times and of Classical Writers living in those times agreeing both to the Doctrine receiv'd and Devotions used and Benefits granted and consequently obliging us to the like Practice and this most Eminently towards the holy Mother of JESVS because most excellent in all communicable Perfections above all however glorious PVRE CREATVRES and therefore deserving super-eminent Praises Titles of Honour most profound Veneration and our humblest and most confident Addresses that she vouchsafe to become our Advocate to JESVS The God of all Glory the Giver of all Grace the Forgiver of all Sin and the Saviour of Men and Angels from whom ever begins and to whom finally are directed all Praise Honour Worship and Supplication through the Mediation of the Glorious Queen of Men and Angels as from and to the Head-spring of all super-natural Light Grace and Glory Amen FINIS Books Printed and sold by Nathaniel Thompson at the Entrance into the Old Spring-Garden near Charing-Cross A Manual of Controversies clearly demonstrating the Truth of the Catholick Religion By Texts of Holy Scripture Councils of all Ages Fathers of the first 500 years Common Sense and Reason And fully answering the principal Objections of Protestants and all other â—ectaries Price bound 1 s. 6 d. 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Ripar Athan. l. Virg. fin Leont Dial. in Nic. 2. act 4. Dam. l. 3. c. 16. Sect. IX That the Worship of the Saints being Religious the Doctrine and Practice thereof in a Super-eminent degree in the Contemplations asserted to the Mother of JESUS is Pious and Just XXXV FRom these premises That the Worship of the Saints as such by Participation of Grace and Glory Imitation of Gods glorious State and Transfiguration into a Divine Being by reason of their beatifical Union is properly though not principally Religious It followeth evidently That the Praises Titles of Honour outward Signs of Worship and Forms of Prayer us'd by Catholicks according to the Rules of Church-Authority in their Saint-Servitude are Pious and Just Acts becoming and oblidging a Christian Not by reason of any Portion of the Deity or Divine Attributes inherent in the Saints as Pagans fancied in their Heroes they therefore worshipped as Gods but in Right of their super-natural Endowments of Grace and Glory whereby they incomparably transcend the whole Sphere of Civil Worship especially as they have under that consideration a special reference to Gods Majesty and Holiness which they thereby partake imitate and involve and this according to the true degree of each ones acceptableness to God in that their glorious State. XXXVI For in the first place the formal Motive of those several Actions imports an objective Honesty practically inclining a Christian to their use according to the Dictates of Reason and Faith which mov'd the Royal Prophet to cry out Psal 83.1 How amiable are thy Tabernacles of Virtues O God And when again Psal 138.16 speaking to God he sayes That his favourites are exceedingly honored and their Majesty confirmed The End also of the devout Christian Worshippers is not only an emulous Imitation of their Virtues for the advancement of their own Piety but moreover an Accumulation of Gods own Glory extended to and abiding in the Saints and therefore not only the Holy and glorious State of those Blessed Creatures but even our Esteem Love and Veneration of Them doth render Gods Glory more Magnificent and Illustrious And again these Actions are a just Debt all owing to those glorious Creatures by reason of their super-natural and Unifying State of consummated Happiness as acknowledgments of the Majesty and Glory they actually possess through Gods Bounty above the rank of the best of Mortals XXXVII All these Boundaries of a Christians Saint-Servitude to the glorified Spirits are exactly observ'd in all the Praises honourable Titles Expressions of Veneration and Methods of Prayer us'd in the Contemplations on the Life and Glory of the Holy Mother of JESVS therefore they are Religious Pious and Just Nothing in the whole is given to Her which is either due to God only or which derogates from the infiniteness and independence of his Majesty Wisdom Love Power or Glory Nothing which is above either her Capacity as a glorious Creature or her super-eminent Priviledges as the Mother of JESVS or our Duty as we yet are banish'd Mortals and exceedingly oblidg'd to Her for that part she perform'd by her acceptableness to God and her consent and co-operation with the Holy Ghost in the Mysteries of the Conception Birth and Life of JESVS Wherein she seems preferrable above the highest Quires of Angels however glorious Coadjutors they be in the Ministery of the Elect so Religious Vertuous and Just are those Homages we pay to the Sacred Virgin above the troops of other glorified Creatures and therefore at all times have been perform'd with stupendious Advantages to the Devotes of Holy Mary Nor may we deny That the Practice of Christians is the true Interpreter of Divine Revelations and the most Faithful Conserver and Conveyancer of Christian Duties according to their Original Intent and purpose according to that so renowned saying of St. Basil What we learn'd from our Holy Fathers we teach our Disciples whence the great Vincent Lyrin l. contr profan Nov. who ever departs from the Communion of their Doctrine let thom hearken to the Voice of the Apostle we worship a God of Peace and not of Dissention 1 Cor. 14.33 Sect. X. That a Super-eminent Veneration is due to the Holy Mother of JESUS XXXVIII NOW as to the Degree of Honour due to and Confidence in the Protection and Mediation of Intercession of the Sacred Virgin and glorious Saints we must observe That as the personal participated super-natural Perfections of the Saints whereby they are Images of Gods Divine Life and transfigur'd into God by beatifical Vision and Fruition is the Motive of our Praises and our other acts of Saint-Servitude So the Disparity of those Perfections is the exact Rule and Measure of their dis-proportion For in all Moral Actions their Motive specifies them and measures their Perfection So that as the Majesty and Attributes of God being Infinite and Independent require such acts of Worship as are naturally in themselves or by the direction of our Judgment and Intention apt to express a Worship suitable to that Divine Grandeur So also the Excellency of glorious Saints being finite only and infinitely beneath that of God whereof they are only limited Idea's admit of such Actions only as are expressive of a respect to their limited Greatness according to the proportion of Divine Gifts wherewith God hath endow'd them Wherefore however Magnificent our Praises of the Saints be however Illustrious our Titles of Honour whatever outward signs we show of inward Worship of those super-naturaliz'd Spirits they may not transcend the exact Measure and proportion allowable to glorious Pure Creatures They must not be such Actions as by the Consent of All are Latreutical and specially appropriated to signifie and protest Gods Majesty Perfections and Soveraignty So neither may our Prayers to them exceed a confidence in their Protection and Intercession though assured enough as relying on Gods free Promise of relief for their sake supported by his own Truth and Fidelity as far as may be useful to us XXXIX Since then Holy Mary the Mother of JESVS by the Consent of All Church-Authority and of all Christians who duly apprehend the Prerogative of her Divine Maternity in its self and all its previous concomitant and consequent Perfections doth incomparably surpass all the Quires of Angels and Saints in the amplitude and stupendious Effects of Gods Love whereby she is the most Excellent Image holiest Sanctuary and choicest Favourite amongst all Pure Creatures we may rationally conclude That the highest Praises most Illustrious Titles of honour most excellent Acts of Religious Worship and the Expressions of strongest Confidence in her protection and Intercession which may be conceiv'd possibly due to a PVRE CREATVRE dearest to God may be addressed to the glorious Mother of JESVS above whatever can be claim'd by all the Saints and Angels next beneath what 's due to JESVS the Son of God. And all this without any strain of Imagination Figure of Rhetorick or Vsurpation on Gods unaccessible Prerogatives For
by the glorifi'd Spirits Albeit it concerns not us as Christians who walk by Faith that the Thing is when duely propos'd as a Divine Credible to know how that thing can be as how God is one in Three Persons how the Word is made Flesh how a corporal Fire can burn a Spirit Because Faith having no Intrinsick Motive assents only to the Verity reveal'd but leaves all Disputes concerning the Manner How to Philosophy as a Curiosity not at all appertaining to Religion which only teaches us to learn our Divine Credibles from the un-disputed Heads Eminential or Representative of the Churches Hierarchy The Manner therefore How these Secret Petitions of Sinners may be imparted to the glorious Saints according to School-Divines possibly may be either by an Intuitive Vision of our Desires however secret and distant either in themselves or in the Superiour Light of Gods Essence which is an Eminential Myrror of all Truths For this knowledge is an Illustrious Branch of the Theological Science of the Saints Conc. Senon Decret 13. fid Bern. l. 5. Consid c. 1. Aug. l. 13. Conf. c. 25. Dion l. div Nom. c. 7. Scot. 3. d. 14. q. 2. n. 20. Or by an Abstractive knowledge thereof by Means of some created Images to that end ordain'd by the Almighty for the supplying the activity of absent or too distant Objects relating to the State of each Saint according to the Amplitude of their Merits and Glory which the Fathers and Doctors allow to the Angels and Adam in their first Creation Aug. l. 4. Gen. ad lit c. 23. 29. 11. Civ c. 7. 29. Scot. 3. d. 3. q. 9. n. 10. D. Bon. d. 4. a. 3. q. 1. 2. D. Th. 22. q. 62. a 1. ad 3. And is therefore much more allowable to Creatures in their State of consummated Happiness LXIII As to the Saints knowledge of our Petitions by the Way of Intuitive Vision two Things are very observable First That we must not confine the Science of the Saints either to an essential dependence on Sense or Fancy or to a prefix'd limit of the Sphere of their Operations since Souls in their State of Separation have their Intellectual Faculties as well as Angels and without question of a far greater Sphere even according to the Course of Nature than any Sense however active and comprehensive because in their Operations they are exempt from material Organs and Images and therefore the Sphere of their Activity as well as the method and manner of their intentional Productions are not distinctly comprehended by us nor consequently may they be prescrib'd and limited by us any more than the Fecundity of the Earth the Influences of the Stars or the Agility of the Intelligences Thus to demonstrate That there is no manifest Impossibility for the Saints in their full Glory to know Intuitively in their own Natural Existence the Prayers of their Clients here below at any distance made unto Them. LXIV But then secondly The Essence of God is absolutely an infinite Myrror Eminentially and distinctly comprehending and representing all possible past present and future even conditional Beings Simple and Complex however Contingent Gods will having once decreed their Futurition absolutely or with reference to some condition not as to Gods will which is effectual as it passeth on the Object but as to the Thing willed which depends on some condition not actuated by that Will and which therefore remains purely in a State of possibility Thus Gods Essence is the Superiour and Eminential Light of the Saints able to supply in a more elevated and comprehensive manner the Motive Activity and Vigour of all created Objects as to the Intuitive Vision of each and of this the Royal Prophet speaks Ps 35.10 That in This Infinite Light the Blessed shall see all the inferiour Lights The Majesty of Gods Face serving as a Sun not only to discover and embellish the glorious Beauties of thâ— heavenly Paradice but also to represent in its self after a most perfect Manner whatever may con-naturally appertain to the Science of the Saints Apoc. 21.23 consequently the most individual Conditions of every one of their Devotes Greg. l. 12. Moral c. 14. l. 2. Dial. c. 35. l. 4. c. 33. as our Blessed Lord expresly declares in that Jubilee he affirms to be amongst the Angels upon the Repentance of every Sinner Luc. 15.10 and that every glorious Soul shall then be equal to Angels Matt. 22.30 Luc. 20.36 and that they All shall retain the self-same Zeal for the Advancement of Gods Glory by the Conversion of Sinners as when yet their fellow Mortals Matt. 22.39 1 Cor. 13.8 1 Jo. 4.20 That blessed Multitude of glorified Creatures being ever sollicitous for the Salvation of our Souls however secure they be of their own Glory as St. Cypr. speaks Serm. 4. de Mortal and ought superlatively to be appli'd to the Mother of beautiful Love. LXV Next as to the Abstractive knowledge which the Saints possibly may have of the secret Petitions of their Clients on Earth the Case seems cleer above all Exception Since Fathers and Doctors seem agreed That the Angels were therewith endow'd as to their Evening Science of Creatures in their Natural State Aug. l. 4. Gen. ad Litt. c. 29. l. 11. Civ c. 7. 29. Scot. 2. d. 3. q. 9. n. 16. and Adam in his original Innocence Eccl. 17.6 as to the Essence of God and the manifold Natures Properties and Operations of Creatures and super-eminently must be the special Priviledge of the ever Immaculate Mother of JESVS if allow'd to any PVRE CREATVRE D. Thom. p. 3. q. 27. a. 1. D. Bon. 3. d. 3. q. 1. a. 1. q. 3. Scot. q. 1. n. 10. Smis tom 1. d. 6. n. 299. Faelix c. 9. de Vision diff 2. n. 5. LXVI But as to the Manner of stating the practice of this Abstractive knowledge and especially How the Saints do know abstractively the Prayers of their Devotes in their private Closets or in the more private Cabinets of their Souls and this however transcendent the glorious Station of the Saint is there is no manifest Repugnance That this knowledge may be acquir'd either by Divine Revelation or by the Ministry of Angels to that end appointed And both ways either by an Intellectual Speaking and Hearing whereby God and his Angels communicate actual knowledge of their Prayers as the blessed Spirits do now communicate theirs to each other at an indefinite Distance in their State of Glory much amplifi'd by the aid of super-natural permanent Lights Or else by transfus'd Images distinctly representing their Requests at whatever distance absent Or by some other means possible to God and as it pleaseth Him though neither comprehended by us LXVII For as I said It matters not How the Saints know their Clients Petitions The Church being not at all concern'd In stating that Question or in prying into the Quiddities or Modalities of Reveal'd Truths but humbly acquiescing
in an Assent to the Existence or Being of them precisely upon the extrinsick Testimony of that Legal Proposer of their being reveal'd who must be acknowledg'd by All to be the most convinceing to any prudent Enquirer after Christian Truth and further to be most conspicuously authoriz'd and attested by the written Word of God. However from these several rehears'd wayes of Intuitive and Abstractive Knowledges which the Saints in Glory may have of us Mortals and of our most secret thoughts and Affections at any distance It appears evidently That this their knowledge of our Petitions here made to Them is possible and is confirm'd from the aforesaid Matters of Fact several Prophets and Saints by such a Vision or Revelation or otherwise exactly knowing Things done or spoken in Absence and at a vast Distance even those things which had then no being but in the Divine Essence or in their abstractive Images as is evident in the Prophecies of the Birth Wonders and Kingdom of JESVS under the Old Law and of the Kingdom of GOD and the Saints in the New. LXVIII Thus then the glorious Saints if not by the Vivacity of their own Intellectuals in that elevated State of bliss yet by those other Mediate Helps know such Requests of their Petitioners at whatever distance as may concern Them considering their State of superabundant Charity and Pitty and the thence amplifi'd Communion of the Saints in spiritual Favours amongst themselves and also to and for us God of his Fatherly Love and Mercy graciously indulging the use of such Advocates for us who were sometimes acquainted with our Miseries and from what they then suffer'd and needed learn'd to compassion the yet afflicted Members of Christ still groaning in the Chains of Sensuality LXIX This suppos'd 't is manifest That our Addresses to the holy Mother of JESVS so Innocent so full of GRACE so exalted in Glory First by Praises Titles of Honour and sensible Acts of Veneration suiting with the degree of her super-eminent Excellencies above All Pure Creatures of whatever Stile or Perfection Next by express Invocation of her Aid for the procuring those Favours we hope by Her efficacious Intercession to God for us grounded on those Her endearing Grandeurs and Gods gracious Promises are exceedingly useful to us LXX For absolutely and universally to make void this congruous and comfortable Advantage of Saint-worship as to All Saints All Requests and All Petitioners It must be peremptorily resolv'd First That no Saint ever petition'd by Mortals can possibly by any power of God or at least doth not by any Means know any one Thing done here or at least Not any one single Request of ours Or that knowing any yet will not Mediate to God for our relief Or that Mediating for us They cannot obtain the Grant of any one Request by Them made to God for us Secondly That neither the Saint so petition'd by us nor any other Saint or Angel upon our Petition made to Them or to God through them these our Petitions known or not known to Them but seen distinctly by God They either Mediating in particular for some or more amply for all their Petitioners at any time being or yet more Generally for all their Co-members here in distress These either begging or not begging their Aid or Gods gracious Regard to those Intercessions of the Saints one of those ways made to God It must be further Resolv'd That no Saint can be assum'd even by the absolute and extraordinary Power of an Omnipotent God at his own pleasure as an Instrument of his Free and unlimited Providence for the Relief of our Necessities And that God in any wise cannot establish one Hierarchy or Empire of Illuminating Inflaming and Ministring Spirits in the two Churches Militant and Triumphant and this precisely because He is our Soveraign Lord can Himself relieve our Wants and doth with a fatherly Love invite us to come to Him Mat. 11.28 LXXI But this surely were too great boldness peremptorily to Assert since the secrets of Gods Power and Counsels are unscrutable and that the Mediation of the Saints for Sinners taught and practic'd by the Catholick Church is so congruous no where forbidden nor involves any apparent Contradiction or Vndecency For if any such knowledge of our Petitions can be in the Saints or any such Petition be made by Them to God or any Divine regard be had to our Petitions for any Saints-sake so prais'd Honour'd Worship'd or Requested by us It follows manifestly That our Saint-servitude is useful to us Because if any Saint doth any way know and relieve any Petitioner to Them or to God through Them It is useful at any time and for any want to implore their Help and Acceptableness to God who being super-abundantly Good and Bountiful 't is likely may then and thus give Relief unto us And if thus for any Saint much rather for the Glorious Mother of JESVS super-eminently priviledg'd above all Saints and Angels LXXII But there be some who would fasten upon our Catholick Addresses to the Glorious Saints That either we who pray to the Saints or God who reveals to Them our Petitions therefore doth it That the Saints may further to God the knowledge either of our Prayers or of our Wants in order to work a greater Indulgence in God to us which is an unjustifiable Calumny no where hinted at by any Catholick Tradition Council Father or Practice All agreeing in this one Verity That the Glorious Saints being exceedingly in favour with God upon account of their participated super-natural Endowments of Grace and Glory inherent in Them and transfiguring Them into a Divine Likeness and Being may more effectually obtain of Gods Clemency the Grant of our Petitions we for our Great and Frequent sins oft deserve not And it is indeed a large demonstration of our good Gods super-abundant Love to us that he makes known our Prayers to the glorious Saints by occasional Intuitive or Abstractive Illuminations and is kind to us for their sakes Albeit too God thereby preserves a congruous Subordination co-herency and Communion between the Members of the Militant and Triumphant Churches under the gracious Illapses of super-natural Lights and Graces for supporting the Dignity and Order of the spiritual Hierarchy of the Elect from the Supream Monarch of both and for the encouraging Humble and Timorous Petitioners by assigning us such glorious Advocates such powerful Co-adjutors at the Throne of a so oft provok'd Judge and amidst so many desperate and entangling Miseries Sect. XVI That the Contemplations are only a Continuation of the Antient Doctrine and Practice of the Catholick Church LXXIII THere remains now only the second and conclusive Point of this Apology The shewing from the Records of all past Ages the Doctrine and Practice offer'd to the Devotes of holy Mary the Mother of JESVS in the Contemplations on Her Life and Glory to contain nothing New besides the Method and therefore to be blameless both in the Matter
Kingdom of JESVS and accordingly implores her Protection and Prayers LXXXVI To the same purpose speaks in this same devout Age (b) Omnes tibi advolvimur omnes te imploramus erue nos O Intemerata ab omni necessitate à canctis Diaboli tentationibus esto nostra Consiliatrix Advocata in horâ Judicii Libera nos à futuro igne tenebris tui Filii Gloriâ Virgo nos dignare S. Ephr. Lament Virg. ad Cruc We all prostrate our selves before Thee we all implore thy protection free us O thou unspotted Virgin from all want from all the Temptations of Satan be thou our Counsellor and Advocate at the hour of our Judgement preserve us from those future flames and darknesses and grant unto us O Virgin the Glory of thy Son. Vid. Orat. de Laud. Deip. St. Ephrem (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Basil Liturg. Sanctifie our Souls and Bodies and grant that we may serve thee in Holiness all the days of our Lives through the Intercession of the Holy Mother of God. St. Basil (d) Vid. n. LXXX b. Where he calls the Mother of JESVS Queen and Lady super-eminent above all the heavenly Spirits then adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Trag. cit preserve us and free us from eternal fire and darkness St. Gregory Nazianzen (e) Vt efficax sit haec mea deprecatio Beata Mariae Virginis suffragia peto quam tanti meriti esse fecisti ut prima intar mulieres Novum munus offerret nulla praeter ipsam tam Novum acciperet S. Ambr. Orat. 2. ante Miss That this my Petition may be acceptable to thee I beg the Prayers of the blessed Virgin Mary whose Merits were so great through Thee that she was the First of Women who offer'd a New Gift and none besides her self receiv'd it St. Ambrose (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Epiph. Serm. de Laud. Mar. Mary is superior to all God only excepted for she is the Mediatrice of Heaven and Earth St. Epiphanius (g) Haec est virgo quae sola interimit universam haereticam pravitaetem sola post Deum quae nos confirmet in omni veritate suisque commendet meritis precibus auxilietur Amate quam colitis eolite quam amatis quaecunque virgo tibi ab eâ optat praemium implorat auxilium debet imitari exemplum S. Hier. Ep. 10. ad Paul. Eustoch This is that Virgin who alone hath overthrown all Heretical Impiety she alone next to God is able to confirm us in all truth can recommend us to God through her own Merits and can aid us by her Prayers love Her whom you Worship worship Her whom you love what ever Virgin expects a Reward from Her and craves her Protection she must follow her Example and St. Hierom all eminent Doctors renown'd Saints and unreprovable Witnesses of Catholick Truth and singular Champions of the Prerogatives Veneration and Invocation of holy Mary the Mother of JESVS Sect. XXI Testimonies of the Fifth Age. LXXXVII THE Fifth Age of the Catholick Church supported by its own Grandeur under the Conduct of its Apostolical Pastors and Teachers against the Heresies of Vigilantius Nestorius Eutyches and other Enemies of the Mother of JESVS give us a conspicuous Continuation of the Sacred Chain of the Primitive Doctrine and Practices of Christians towards Her. The Council of Ephesus gives Her the transcendent Title of the Mother of God Ephes c. 13. from which time the Church salutes her with that known Prayer Holy Mary Mother of God pray for my Sinners now and in the hour of our death Coriolan Annot. ad Can. 8. Ephes And thus the Most Illustrious Mother of JESVS (a) Conc. Ephes c. 13. In tali sensu sanctos Patres fuisse comperimus ideoque non dubitârunt sanctam Virginem dicere Theotocon This we find to have been the Tradition of the Holy Fathers who for this cause doubted not to call the Holy Virgin the Mother of God. whose due Praises were envy'd by the treacherous Serpent was honour'd with more magnificent Titles and Addresses (b) Chrysost Liturg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Accept O Lord this Sacrifice on thy heavenly Altar to the Honour and Memory of our highly blessed and glorious Lady Mother of God and ever Virgin Mary through her Mediation S. Jo. Chrys offers to God the Divine Sacrifice through the Memory and to the Honour of the most blessed and glorious Lady the ever-Virgin Mother of JESVS and begs Gods acceptance thereof through her Mediation Liturg. S. Chrysost And again He attributes the Reparation of Mans Spiritual Life to the Merits of Holy Mary Serm. de Lign vetit (c) Aug. Med. cit Sancta Immaculata Virgo Dei genetrix Maria Mater Domini nostri JESU Christi intervenire pro me digneris apud illum cujus meruisti effici Templum O holy and spotless Virgin Mary Mother of God and of our Lord JESVS Christ vouchsafe to pray for Me to Him whose Temple thou deservedst to be made and Serm. 18. cit O beata Maria admitte nostras preces intra sacrarium Exauditionis tuae reperta nobis Antidotum Reconciliationis O blessed Mary admit our Prayers into the Sanctuary of thy Compassion and obtain an Antidote of Reconciliation for us S. Augustin in like Manner implores the Protection and Prayers of the blessed Virgin under most excellent Attributes of respect Med. c. 40. n. 5. And elsewhere He admires the Priviledges and Miraculous Operations of this Divine Creature in promoting Mans redemption acknowledges his own unworthiness to become her Petitioner and craving to be admitted to the number of her Clients he concludes with that Excellent and well known Anthem Holy Mary succour the distressed aid the timorous comfort the sorrowful pray for the People intercede for the Clergy mediate for all devout Women and grant that whoever honours thy Festivals may experience thy Favours Serm. 18. Sanct. then he calls her the Miracle of Gods power Serm. 34. and the Mediatrice of the World. Serm. 35. LXXXVIII Many other Holy Fathers of this Learned and Pious Age do in like manner dilate themselves in their Panegyricks on the Mysteries of the Holy Virgin and their humble Requests of Her Mediation to God for his super-natural Blessings as appears in the devout Monuments of (d) S. Proel Serm. de Nativit Christ Ecce terra Mare Virginem honorat donisque cumulat Hoc mitia Navigentibus dorsa substernens Illa Viatorum vestigia inoffense dirigens sacra Deipara Maria in unum nos coegit Behold how the Land and Sea pays Homage to the Virgin and heaps up their Offerings unto Her The Sea becomes smooth to our Ships and our Travellers find safe passage by Land Holy Mary the Mother of God this day calls us together St. Proclus of Constantinople (e) Cyril hom 6. contr Nestor Salve Sancta Deipara preciosus orbis totius Thesaurus inextinguibilis
Alcuinus (f) Synod Nicen. 2. in Defin. fid Sanctorum nostrorum divinorum Patrum Dotrinae insistentes Catholicae Ecclesiae in qua Spiritus Sanctus inhabitat Traditionem observantes definimis Venerandas Imagines in templis sanctis Dei collecandas maximé autem Imaginem Domini Dei servatoris nostri JESV Christi deinde Intemeratae Domina nostrae Deiparae quo scilicet per hanc Imaginum inspectionem omnes qui contemplantur ad prototyporum memoriam desiderium veniant ill sque salutationem honorariam Adorationem exhibeant Adhering to the Doctrine of our Holy and Divine Fathers and observing the Tradition of the Catholick Church in which the Holy Ghost abideth we define That venerable Images shall be placed in the Holy Temples of God principally of our Lord and God our Sabiour JESVS Christ then of our Immaculate Lady the Mother of God to the end that beholding the Images all may have a Memory and Affection towards their Originals and offer unto Them a Saluation and honorable Adoration The Fathers of the Seventh General Council under Adrian 2. (g) Caral Magn. Sanct. pragm Decebat ut templum quod cunctis Monasticis aedificiis in regno nostro formâ structurâ praeesse videtur in honorem sanctae Dei Genetricis à nobis regali studio fundatum dignitate Consecrationis praecelleret sicut ipsa Virgâ— super omnes choros sanctorum pracellens exaltata est It behoved that that Temple by our Royal Order erected to the Honour of the Holy Mother of God and which excels all other Monastical Buildings within our Dominions in Workmanship and Beauty should as much surpass all others in the Magnificence of its Consecration as the Holy Virgin her self excels and is exalted above all the Choires of Saints And Charlemain in his Laws for the observance of the Feast of the Assumption of our Lady and in his Pragmatical Sanction for the Immunity of the Church of the Holy Virgin in Aquisgran Sect. XXV Testimonies of the Ninth Age. XCVII THe Piety of the Catholick Church towards the Holy Mother of JESVS supported by an uninterrupted Tradition of the Doctrine and Practice of all former Ages is confirm'd by the Fathers of this Ninth 1. In their Censure of Claudius Bishop of Turin who in this Age revived the Heresies of Nestorius the Iconoclasts and Vigilantius all great Enemies of the Holy Mother of JESVS and as such are proscribed by Church Authority Jonas Aurel. Tom. 4. Bibl. patr Baron an 825. n. 58. 2. In their repeated Veneration and Prayers to the Saints Niceph. Constant Patr. Ep. ad Leon. p. 3. Haym hom de Laz. Raban Ep. ad Otgar And 3. in the Decree of the Eighth General Council justifying the ancient Tradition of giving that Derivative Honour and Veneration to the Images of Saints which is given primitively to the Originals they represent Conc. Constant 4. And in order to the Holy Virgin (a) Eorum bonorum haredes efficiamur quae in Christo vero Deo reposita sunt non indignis Idque Immaculatae inculpataeque Matris ejus omnium sanctorum Intercessione That we may become Heirs of those Blessings which are prepared in Christ the true God for the Worthy and that through the Intercession of his Immaculate and spotless Mother and of all the Saints S. Niceph. cit St. Nicephorus Epist cit gives an account of the constant practice of the Greek Church agreeing with that of former Ages and with the Custom of the Latin. Sect. XXVI Testimonies of the Tenth Age. XCVIII THe same received Doctrine and Practice of the Veneration and Invocation of Holy MARY we find supported by the Concord of the Writers of the Tenth Age relating the Zeal of those Times in propagating the Glory of the Saints and requesting their Protection and Prayers Windechin l. 1. Annal. Regino Chron. An. 655. 773. 871. Rather vit S. Ursmar Luitprand l. 4. hist c. 14. S. Odo Cluinac l. Transl S. Mart. c. 5. tom 7. Bibl. patr The words of St. Odo are very expressive Tu ergo ô bone Martine pie Pater Pastor Patrone noster nobis filiis alumnis nec non VENERATORIBVS tuis more tuo bona confer noxia submove ORATIONVM jugi instantia gaudia nobis Interminabilis Vitae obtine Thou therefore O Holy Martin our Pious Father Pastor and Patron continue to grant unto thy Children Disciples and Worshippers thy accustomed Favours defend us from all evils and by the efficacy of thy earnest Prayers obtain for us the Joys of a never-ending Life Sect. XXVII Testimonies of the Eleventh Age. XCIX IN the Eleventh Age (a) Suid. V. Leo. Adjecit homo profanus ne Mariae Intercessionem quisquam petat This profane Man added to the rest of his Crimes that none should presume through his Empire to beg the Intercession of Mary And V. Constantius Eo vesaniae Vecordiae redactus ut lege sanciret ne Mariae quidem Intercessionem quisquâ—m petat neque eam juvare quempiam posse neque Deipara nominetur O audacem blasphemiam Saracenicae Religionis Judaicae Sententiae He at length grew to that degree of Insolency and Madness that he enacted a Law that no Person should presume to beg the Prayers of Mary that she was not able to succor any one and that she should no more be called the Mother of God O presumptious Blasphemy of Saracenism and Judaism Suidas reproaches Leo Isauricus and his Son Constantine Emperours of profane Insolency and Madness in forbidding the honorable Title and Invocation of the Mother of God and by asserting her want of power to relieve her Clients and Petitioners (b) Coccius l. de Deip. art 4. Hermannus Contract shews his Piety to Holy Mary in the Anthems Alma Redemptoris and Salve Regina used in our Church Office and canoniz'd by its Authority though severely inveigh'd against by our Modern Vigilantians First Answ to Misrepres p. 19. as other Pious Hymns and Prayers to our Blessed Lady us'd by the same Spirit and Authority are Also Specul B. M. p. 11. (c) Petr. Dam. Serm. 1. Nat Mar. Virgo Dei genitrix cujus pulchritudinem sol luna mirantur subveni Domina clamantibus ad Te jugiter O Virgin Mother of God whose beauty astonishes the great Lights of the World help O Lady all those who earnestly have recourse to thee Serm. de Assumpt Caro Virginis Maculas Adae non admisit The Flesh of the Holy Virgin was so pure that it was not blemish'd with the least uncleanness of the sinful Adam St. Peter Damian a Holy and Learned Prelate frequently dilates himself in the Praises Encomiums Veneration and Invocation of the Holy Mother of JESVS And (d) S. Anselm l. Conc. Virg. c 18. Decens erat ut sanctissima Virgo eâ purîtate niteret quâ major sub Deo nequit intelligi It was but reasonable that the most Holy Virgin should be adorn'd with
Council of Basil asserting as Pious Holy and according to Divine Revelation the Doctrine of the preservation of the ever Immaculate Mother of JESVS from all stain and liableness to Original Sin Conc. Basil Sess 36. And in recommending in a most special manner the Veneration and Invocation of Holy Mary as a most effectual Means for the obtaining of God the Blessings of Peace and Vnion between Christian Princes Sess 43. CIV The same Religious Practice is confirm'd (d) Jo. Gerson Colloq de Mendic Spir. p. 2. Virgo gloriosa spes certa Refugium singulare peccatorum tu Sancte Angele Dei Custos bone ac caeteri alii sancti caelestes estote adjutores defendite consulite associate propellite Canes illos Infernales O glorious Virgin my secure Hope and singular Refuge of Sinners and thou O Holy Angel of God my good Guardian and all the other Saints of Heaven be my Helpers defend me direct me be present with me drive from me those Infernal Dogs by the devout Chancellor of Paris who calls the holy Mother of JESVS The firm Hope and special Refuge of Sinners (e) Dion Carth. Serm. 4. de Omnib Sanct. Dion Carthus humbly begs the Protection and Prayers of the Saints (f) B. Laur. Justin Serm. Nat. Mar. Igitur ad honorem hujus Virginis praecinamus in Confessione Jesum veneremur in matre matrem honoremus in filio utrisque vota nostra fideliter exolvamus quatenus filium Genitrice interpeliante pro nobis vincamus mundum Therefore let us sing in Confession to the Honour of this Virgin Let us worship JESUS in his Mother and honour the Mother in JESUS Let us with all Fidelity pay our Vows to both that the Mother interceding to the Son for us we may conquer the World. Blessed Laurence Justinian having heaped up many Excellent Praises and Honourable Titles as an Illustrious Monumeni of his Piety to Holy Mary offers up his Vows of Fidelity to Her beseeching God that he may become victorious over his sensual Passions by her Mediation (g) S. Bernardin Serm. 15. de Fest Virg. Eo actu fidei obedientiae plus mercuit quam meruerint omnes sancti omnibus actibus ac meritis suis That act of Faith and Obedience wherewith holy Mary professing her self the Hand-maid of our Lord consented to become the Mother of JESUS she merited more then all the Saints did by all their Acts and Merits Serm. 61. Oportuit ut sic dicam faeminam elevari ad quandam aequalitatem divinam per quandam quasi infinitatem perfectionum gratiarum Non timeo dicere quod in omnem gratiarum influxus Jurisdictionem quandam haebuerit Quandam Jurisdictionem habet in temporalem Missionem Spiritus Sancti It behoved If I may so say that that Woman should be exalted to a certain degree of Divine Likeness as to a kind of resemblance of an Infiniteness of super-natural Perfections and Graces I may presume to say that she had granted to Her an Exuberant Power over the Influences of Grace and that she had a Kind of Jurisdiction in the temporal Mission of the Holy Ghost The devout St. Bernardine in his sublime Panegyricks frequently exhorts his zealous Hearers to a super-eminent Esteem of the Excellencies of Holy Mary and specially to confide in her Protection and Prayers as being singularly priviledg'd above all PVRE CREATVRES the most powerful Advocate Patroness and Mediatrice of Christians The holy Sanctuary of Propitiation and the most indulgent Refuge and Safe-guard of penitent Sinners 'T is very remarkable what he affirms Serm. 15. de S. Mar. That the high acts of Faith and Obedience which this Divine Creature used in her assent to the stupendious Mystery of the Incarnation were incomparably more Meritorious and acceptable to God than the Collection of all the most inflam'd Operations of the Saints And again Serm. 61. That she was endow'd with a kind of Immenseness of Sanctity Grace and Perfection and with an almost unconfin'd Jurisdiction over the Treasuries of heavenly Grace (h) Thom. à Kemp. Petr. de Alliac S. Vincent Ferrer Alphons Tostat S. Jo. Capistr Nicol. Cusan S. Antonin Nicol. Orbâ—ll Heur Harph. Biel. Trithom Bapt. Mantuan To these we might add an Immense Catalogue of Illustrious School-men Controvertists Preachers and Historians of this flourishing Age of the Church who oft repeat this Primitive Doctrine and Practice and with exemplar Zeal do humbly Venerate and Invocate the holy Mother of JESVS as their most potent Advocate at the Throne of her Son JESVS for the Blessings of this and the next Life Sect. XXXII Testimonies of the Sixteenth Age. CV IN this Age the Fathers of the Illustrious Council of Trent manag'd by a special Providence of God for securing the Ancient Doctrine and Customs of the Catholick Church receiv'd from above against the Innovations of Schism and Heresie by monstrous super-fetations invading Gods Sanctuary and polluting whatever is Sacred with their unclean private Spirit (a) Trid. Sess 25. Decret de Invoc Mandat Sancta Synodus omnibus Episcopis caeteris docendi munus curamque sustinentibus Vt juxta Catholicae Apostolica Ecclesiae usum à primavis Christiana Religionis temporibus receptum sanctorumque Patrum consentionem sacrorum Consiliorum decreta fideles diligenter instruant Sanctos una cum Christo regnantes Orationes suas pro hominibus Deo offerre bonum atque utile esse suppliciter eos invocare ob beneficia impetranda à Deo per filium ejus JESVM Christum Dominum nostrum qui solus noster Redemptor Salvator est ad eorum orationes opem auxiliumque confugere The Holy Synod commands all Bishops and others whose Office and Care it is to teach That according to the Practice of the Catholick and Apostolick Church receiv'd from the first Ages of Christian Religion the unanimous Consent of Holy Fathers and the Decrees of Sacred Councils they diligently instruct the Faithful that the Saints who Reign with Christ do offer to God their Prayers for Men that it is Good and usefull humbly to Invocate them and to have recourse to their Prayers Help and Assistance for the obtaining Benefits from God through his Son JESUS Christ our Lord who only is our Redeemer and Saviour Again Sanctorum corpora quae viva membra fuerunt Christi templum Spiritus Sancti à fidelibus veneranda esse per quae multa beneficia à Deo hominibus praestantur Imagines porro Christi Deiparae Virginis aliorum Sanctorum retinendas eisque debitum Honerem Venerationem imperiendam That the Bodies of Saints which were the living Members of Christ and the Temple of the Holy Ghost are to be worshipped by the Faithful and that thereby God bestows many favours on us Also that the Images of Christ of the Holy Virgin Mother of God and of other Saints be retained and that due Honour and Worship be given unto Them. do with great earnestness
Lampas Corona Virginitat◠sceptrum recta Doctrina per quam sancta Trias per Vniversum orbem glorificatur adoratur exultat calum latantur Angeli fugantur doemones quis adeo valet Eloquio ut Mariam satis celebret Hail holy Mother of God rich Treasure of the World ever-shining Lamp Crown of Purity and Scepter of true Doctrine by thee the Holy Trinity is every where blessed and adored Heavens exult Angels rejoyce and the Devils are chaced from us who so surpasses in Eloquence that he is able to say enough to the Glory of Mary St. Cyril of Alxandria (f) Hesych Serm. 1. de Deip. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Virgin transcends all And Serm. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let all tongues call the Virgin Mother of God Fountain of light Star of Life Id. Serm. compend Cent. 1. c. 100. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is but one God whose glorious Kingdom may we all possess through the Mediation of the most Immaculate Mother of God. Hesychius and (g) Chrysip Serm. de Deip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We ought at all times to bless admire and praise the Mother of JESVS Chrysippus of Hierusalem (h) Chrysol Serm. 143. Vere benedicta quae fuit major coelo fertior terra orbe latior nam Deum quem mundus non caepit sola capit bene gratia plena quia caeteris per partes datur Mariae vero simul se totam infudit plenitudo Gratiae Mary is indeed Blessed she is greater than the Heavens more powerful than the Earth more spacious than the whole World because she alone comprehends Him whom the whole World comprehends not she is truly full of Grace to others Grace is given to a proportion but to Mary the fullness of Grace gave it self wholly St. Peter Chrysologus of Ravenna and of many (i) Vid. Paul. Oros l. 7. histor c 39. S. Paulin. Ep. 31. ad Aleth Sulpit. Sever. Ep. 2. ad Aurel. S. Maxim. Taurinenf hom de S. Agnet hom de SS Petr. Paul. Theodoret. l. 8. de Cur. Graec. Affect l. 3. hist c. 14. S. Eucher hom de SS Epipod Alexand. S. Leon. Magn. Serm. 1. 2. de SS Apost Victor Vtic. l. 3. persec Vandal Conc Chalced. act 11. prays to S. Flavian Martyr and Sozom. lib. 7. Mirac Deip. c. 5. reports wonderful Miracles attributed to holy Mary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All believ'd them to be wrought by the holy Virgin Mary the Mother of Christ others who in general assert the Worship and Invocation of glorified Creatures and whose co-herent assent with the receiv'd Tradition of former Ages do manifestly evidence the Innocency Equity and Antiquity of our Catholick Saint-Servitude super-eminently due to the Holy Mother of JESVS and consequently do vindicate the Contemplations on her Life and Glory from the unkind Reflections of their Opposers Sect. XXII Testimonies of the Sixt Age. LXXXIX IN the Sixt Age (a) Fulgent Serm. de Partu Salvator Omnes Natura Cursus Virgo Maria in Christo suscepit ut omnibus ad se confugientibus subveniret The Virgin Mary did undergo the several States of Life in Christ that she might the more effectually relieve all who fly for Aid unto Her. St. Fulgentius with great Energy acknowledges the holy Mother of JESVS to have a most ample Power at the Tribunal of Gods Mercies for the relief of her earnest Petitioners (b) Andr. Cretens Com. in Ave Maria. Benedicta Tu inter foeminas quam Beatam omnes generationes praedicant Reges glorificant Potentatus adorant cujus in conspectu ditissimi ex populo dona litant Blessed art thou amongst Women whom all Generations do proclaim Blessed Kings do glorifie Potentates do adore and before whom the Rich offer up their Presents Andreas Cretens says That all Princes and Powers of the Earth must adore the Mother of JESVS as the common Propitiatory of Sinners (c) Greg. 1. Reg. 1. Omnem Electae creatura altitudinem Electionis suae dignitate transcendit Virgo Maria An non Mons sublimis quae ut ad Conceptionem verbi aeterni pertingeret Meritorum verticem supra omnes Angelorum Choros usque ad solium Deitatis erexit The Virgin Mary transcends the Highest of the Elect by the Excellency of her Predestination Is not Mary a sublime Mountain who to arrive unto the Conception of Gods eternal Word exalted the Meridian of her Merits above all the Quires of Angels next to the Throne of the Divinity St. Greg. Magn. seems to say the proper Motive of the Amplitude of Her Power with God and of Our Duty to Her to be her super-eminent Merits whereby she transcends all the Quires of Saints and Angels next beneath the Throne of the ever-blessed Trinity For which reason we may presume (d) Procop. Orat. 1. de aedif Justin Imp. Dei genitrici passim per Romanum Imperium multas aedes Justinianus consecravit adeo planè magnificas praestantes ut si quis unam duntaxat conspexerit hoc solum opus ab ipso elaboratum existimabit Justinian every where through the Roman Empire consecrated such magnificent Temples to the Mother of God that each seem'd to be the Work of his whole Life The Emperor Justinian was mov'd to erect those many Sumptuous and Magnificent Temples to the honour of the glorious Mother of JESVS Sect. XXIII Testimonies of the Seventh Age. XC THE Seventh Age of Christianity agrees with the former in the Doctrine and Practice of the Worship and Invocation of the holy Mother of JESVS (a) Conc. Tol. 10. c. 1. Festivitas gloriosae Matris Verbi Incarnati eadem Observantiâ uno simul ubique Die similique habeatur Honore The Feast of the glorious Mother of the Word Incarnate shall be every where kept the same day with the same Solemnity and the like Honour Witness the Tenth Council of Toledo where the Fathers enact a special Canon for celebrating the Festivals of the Sacred Virgin. (b) Sigibert Chron. An. 686. Sergius constituit ut in Nativitate Assumptione Sanctae Mariae exeant Litaniae Pope Sergius commanded that on the Feasts of the Nativity and Assumption of Holy Mary Litanies should be sung in Procession Sergius Pap. 1. Appoints solemn Processions and Litanies on the Feasts of her Nativity and Assumption (c) S. Isid Hispal l. Vit. Sanct. c. 68. seqq l. 1. Off. c. 34. Festivitates Antiqui Patres in venerationis mysterio celebrari Sanxerunt vel ad excitandam Imitationem vel ut meritis eorum consociemur atque orationibus adjuvemur Ita tamen ut nulli Martyrum sed ipsi Deo Martyrum Offeramus quamvis in memoriis martyrum constituamus Altaria The Ancient Fathers did decree that Feasts should be kept in the Mystery of our Worship either to quicken us to the Imitation of the Virtues of the Saints or that we may communicate in their Merits and be help'd by their Prayers Not
that we sacrifice to any of the Saints but to the God of the Saints only though we erect Altars to God in remembrance of the Saints St. Isidore oft dilates himself in the Praises and Worship of holy Mary and shews that the Catholick Saint-Servitude derogates not from that Worship which is due to God only (d) Ildefons l. Virginit Mar. c. 12. Venio ad Te sola Virgo Mater Dei Procido coram Te humilior coram Te Rogo Te ut obtineas deleri facta peccati Mei ut jubeas mundari me ab iniquitate operis Mei ut facias me diligere gloriam Virtutis tuae ut reveles mihi multitudinem Dulcedinis Filii tui ut mihi des loqui defendere Fidei sinceritatem Filii tui Concedas etiam mihi adhaerere Deo Tibi Illi sicut factori meo Tibi sicut Genitrici factoris Mei c. I approach to Thee O only Virgin Mother of God I prostrate my self before Thee I humble my self before Thee I beseech Thee obtain the cancelling of all my sinful Works command me to be cleansed from the Iniquity of my Crimes make me covet the Glory of thy Virtues reveal unto me the Plenty of the sweetness of thy Son Grant that I may profess and defend the true Faith of thy Son and that I may adhere to God and Thee To Him as my Creator to Thee as to the Mother of my Creator c. And St. Ildephons prostrating himself before the holy Mother of God conjures her by whatever is Sacred and Mysterious in the Conception of the eternal Word to obtain of Him the Remission of his Sins to command his delivery from all Iniquity to render him emulous of her own transcendent Vertues and to give Him a relish of the delicious Treasures of the Love of JESVS XCI The Opposers of our Catholick Saint-Servitude as taught and used by Christians of all Ages and Nations of the Apostolical Church regarding more the rind and Criticism of Words than the Spirit and Truth of Christianity discover'd by the Holy Fathers are much offended at the Phrase of Command sometimes us'd in our Addresses to the Mother of JESVS in order to his Divine and Theandrick Operations appertaining to Mans Redemption and Sanctification by Grace as in this passage of St. Ildefons Thence inferring our manifest Idolatry in Worshipping and Invocating Holy MARY as the chief and absolute Soveraign over Souls and Author of Grace and Holiness Calvin l. 3. Instit c. 20. n. 22. Answer p. 25. Specul p. 17. XCII But as the erecting of Temples and Consecrating Altars therein under the Patronage and Protection of Holy Mary the Mother of JESVS and the Ordaining Priests to offer Sacrifice there upon Her Festivals or the Imposing her Sacred Name in Baptismal Regeneration or making Holy Vows of Evangelical Perfection in a Religious Society establish'd in Memory of some Excellent Mystery of her Life c. cannot be reputed Idolatry because none of these Acts are design'd immediately properly and absolutely to Holy Mary but to God only the Supream Lord of all Creatures though by Appropriation performed in Remembrance of Her or of some Mystery relating to Christ or of some signal Favour obtain'd of Christ by her more powerful Intercession and Protection as by a super-eminent Saint a more glorious Image of the Divine Perfections and most endear'd Favourite in the Court of Heaven gratefully piously and duely acknowleg'd by those our external Acts So neither can those sensible Marks of that great Confidence Catholicks conceive of the power of the holy Mother of JESVS within his Spiritual Empire in Requesting Her to bestow Temporal or Spiritual Gifts or even to command us to be cleansed from sin which cannot be done but by the power of JESVS only in the known sense of the holy Church he esteem'd an Invasion of Gods Imperial Power or a Giving to Holy Mary that Religious Worship which is proper to JESVS the Son of the eternal God who alone is the absolute Creator and Giver of Life Light Grace and of all Good Things Eph. 2.8 Jac. 1.17 And the Soveraign Lord of All by Essence and indispensably in whole and in part Levit. 19.4 Ps 23.1 Insomuch that although God covenanting with his Church to assist her Governours Eminential or Representative in Teaching all Truth to co-operate with her Ministers of Sacraments in Sanctifying well-dispos'd Believers and to give Life everlasting to Faithful Laborours in his Vineyard with proportion to their Merits in Christ by Virtue of his Fidelity whereby his promise and performance still run parallel Matt. 28.20 Jo. 20.23 Scot. 4. d. 1. q. 5. n. 12. 2 Tim. 4.8 Trid. Sess 6. c. ult Yet in Right of Gods Essential Supremacy over all Creatures and Independency on all no Creature of whatever Spiritual magnitude can claim any Gift of his Mercy or power over his Will upon any strict Obligation of Justice Alens p. 1. q. 39. m. 1. D. Thom. q. 21. a. 1. D. Bon. 4. d. 46. a. 2. q. 1. Scot. q. 1. n. 4. 11. Smif tom 1. disp 4. q. 5. n. 45. But as St. Aug. 1. Conf. 4. says he gives what 's due though Debter to none because as St. Anselm remarks Prosolog c. 10. God is Just not giving as due but doing what becomes his Infinite Goodness upon his promise passed in his Gospel of Truth and Grace under the Seals of his most tender Love to Believers XCIII Whence 't is manifest according to the Doctrine and Spirit of the Catholick Church First that Faith Remission of sins and sanctifying Grace are not the principal proper and Physical Gifts of any however glorious Creature Secondly that God is not rigorously subject to any power beneath himself as to the dispensing his Gifts and Graces to us Thirdly That therefore whatever the Forms of our Prayers are their design is only to desire Gods gracious and glorified Servants to pray for us and according to the amplitude of their participated super-natural Dignity and the acceptableness of their Prayers according to the Measure of that Dignity covenanted for in the Gifts of Grace earnestly and effectually to obtain of God those Gifts for us purely by their Mediation of Intercession with God according to the known Decree of this Sixth General Council under Pope Agatho c. 7. Vnusquisque Christianus solo Deo adorato invocet Sanctos ut pro se intercedere apud Divinam Majestatem dignentur Having given Divine Worship to God only let every Christian pray to the Saints that they would vouchsafe to interceed to the Divine Majesty for them Syn. Constant Gen. 6. c. 7. And according to the practice of the Fathers of the Fourth General Council under Pope Leo the Great act 11. Flavianus post mortem Vivit Martyr pro nobis oret Flavian though dead lives Let the Martyr pray for us Syn. Gen. Chalced. act 11. XCIV Wherefore although according to the true Spirit of the Gospel of JESVS Catholicks