MARIA TRIUMPHANS. BEING A Discourse, wherein (by way of Dialogue) the B. Virgin Mary Mother of God, is defended, and vindicated, from all such Dishonours and Indignities, with which the Precisians of these our days, are accustomed unjustly to charge her.  
Aue Gratia ple●a, Dominus tecum: Benedicta tu in mulieribus.  Luc. 1. 
Intercede Hera, & Domin●, & Mater Dei pronobis. Athan. serM. in Enang. de Deip●●.  
Permissu Superiorum. 1635.   

TO THE QVEENES' MOST EXCELLENT MAJESTY.  
MOST renowned Prin●sse and Mirro●●f Virtue, Behold ●eere, I, one of Your devoted Vassals, have presumed (pardon this my humble Presumption) to dedicate unto Your Majesty, this poor ensuing Work; that with the Wings of your gracious Patronage, it may more freely, and unrestraynedly fly abroad.  
The subject thereof is, to vindicate (so fare as in me lieth) the Honour of the most Blessed Virgin, the Mother of God, from the Indignities, which she suffereth from the envenomed Tongues, & Pens of our P●●●●ians; for the more temperate ●nd learned Protestant is fa● from such Exorbitancyes.  
In your Patronage whereof, She, whom it chiefly concerns, will a new become your Patroness: And thus will Mary intercede for Mary; the Queen of Heaven, for a great Queen upon earth; the Mother of our Celestial King, for the mother of our future terrene King: And finally, by your protecting & pleading for it, the Immaculate Virgin will (in a more full manner) become an Advocate for You, her Advocate.  
Vouchsaf●●●●refore to accomplish this my Petition, most Great Lady▪ ●reat, I say, since You are borne Great, married Great, and are Virtuously Great: For you are the daughter of a King, sister to a King, Spouse to a King; and (notwithstanding Your weake-strong Sex) do persever with more than manly Resolution in Practice of Piety, & in inviolably professing the Ancient Apostolical Faith.  
For which your immoveable Constancy, all good Catholics do most joyfully sound forth your due Panegyrics, and Laudes: Your Virtue here ●●●ing of that worth and height, as that Words light fa●●hort to express it, & therefore a silent Admiration must here in part supply the Tongue's office.  
The Queen of Saba (as we read, 3. Reg. 10.) repaired to Solomon (a mortal and sinful Man) to hear his Wisdom: But the Queen of England, firmly anchors her judgement, upon the Universal Church of Christ, sterned with his Spirit, to receive its holy Instructions. O, how great is the disparity!  
And thus, in the good hope of obtaining my much desired suit (So the rather since diverse Passages of this small Treatise do ●ut Comment your own daily Devotions towards the Intemerate Virgin) I most humbly prostrate my self before your Majesty, & will never cease to batter at the ears of the divine Majesty with my incessant Prayers, to protect and defend (as the apple of his eye) our most Gracious Sovereign, King Charles, and YOU his dearest Spouse, with all your Noble Issue, that so the Centre of all your designs may be fixed in the fear of God; the Circumference extended to your fruition of ●●l true Temporal, and Eternal Felicity.  
Your Majesty's most loyal and humble subject, and Beadsman. N. N.   

An Advertisement of the Author, to the Reader.  
THe Subject of this Treatise, is delivered in the form of a Dialogue. The Interlocutors, are Maria●ulus, and Mariamastix. Maria●ulus (signifying a servant of Mary) 〈◊〉 supposed to be an English imprisoned Priest, and defendeth the Cause of ●he Blessed Virgin Mary, Mariamastix (or the scourge of Mary) is an Imaginary Precisian, & a Minister, who is feigned 〈◊〉 the better drawing on of the Dialogue) to have preached at Paule● Cross against our B. Lady; in whom all Precisians (who are Enemies to the B. Virgin) are personated.  
Now, whereas in the beginning of this discourse, the immaculate Conception of the Mother of God, is disputed of; the Author doth not intent thereby, to provoke other learned Catholics holding the contrary, not the more sober Protestants, as his Adversaries herein; But he writeth only against the fiery Puritans, who not only in this Point of the immaculate Conception, but touching all other Passages of this Treatise, disgorge their poison against the said most Blessed Virgin.   

A Letter of Mariadulus.  
To the learned Mariamastix (at least so reputed) all health of the Soul.  
LEarned Mariamastix, Your late Sermon preached at Paul's Cross, is much rumoured abroad. At length the report thereof came to my ears, for by your causing it (for its supposed worth) to be printed, I procured a Copy thereof.  
Now, where your take those words of the Apostle (1. Cor. 15.) for your Te●● In Adam omnes moriuntur, 〈◊〉 men do dye in Adam: and hereupon you amplifying & spreading yourself in a great profusion of words, (which do but beat the ears of the more judicious Reader with a fastidious neglect) your main Project is, to include the Immaculate Virgin within the limits of spiritual death; so making her to become thrall to all humane imperfections, yea to sin itself.  
O, think what you have done, and against whom you speak. You speak against Her, of whom it is said: Genuisti qui te fecit, & in aeternum permanes Virgo: against her, who is the intemerate, and chaste Mother of God, even of that Great, and puissant God, who is but One, yet all things; most Simple, yet containeth in himselve the perfection of all Cre●●●res, though most different; Who is Immense without Quatity Eternal without Time; Good without Quality; Omnipotent, yet will do only what is Best; whose Prescience is so infallible (for with him all things are present. Eccles. 3.) as that it gives a Being, to that which is not, and maketh that true with him, which with us seems false. To conclude, who is a supernatural Nature, this other Nature being but his Art; and all secondary Causes serving, but as so many subordinate wheels, whereupon the frame of this whole Vninerse doth turn: so true is that sentence of Tertullian (lib. de Trinitate,) Quid sit Deus, ment intelligimus; si cogitamus id, illum esse, quod, quale, & quantum sit, non possit intelligi.  
Now the honour of the Mother of this g●●at Majestical God you have wounded with your rasory tongue. Hope you then to escape with all impunity? Therefore seeing every good Catholic ought to be zealous of her Honour, I by profession (though most unworthy) a Catholic Priest, will undertake to vindicate, and free that sacred Virgin from all indignities, and reproaches, with which either you in your former Sermon, or any other Protestant by his pen is accustomed to calumniate & wrong her. But being restrained of my liberty, I cannot come to you, you may easily to me. Therefore if it please you, to repair to this my Prison to morrow, and to bring a selected and fitting Audience with you, I do hereby ●●●●oke you to enter into a sober Scholastical Duelism, touching the subject of your Sermon. From my lodging in the Prison.  
Yours in all Christian Charity, Mariadulus.   

The answer of Mariamastix.  
To Mariadulus (imprisoned in Body, but more in Soul) the liberty of the Gospel.  
I Have this day (Mariadulus) received your daring Letter. I did much wonder to see a Babylonian to have the forehead to challenge an Israelite to dispute; I mean, a Popish superstitious Priest, to provoke thereto a Minister, and Preacher of the Word of the Lord. What I have delivered the a●● day in my sermon at the Cross, the same I am ready to ●ortify against any supercilious and proud Romanist, with the testimonies of sacred Writ; in which I hope so to supererogate (to speak in your own brethren's Dialect) and abound, as that I will even vie sentences of Scripture, with your poor sentences, and authorities drawn from your Popish Fathers of former times. And I will make it as illustrious and clear, as the Sun, that your superstitious devotions & Prayers exhibited to Mary, are but your spiritual Idolothyta, sacrificed to your false Goddess.  
Therefore to morrow expect me infallibly at your lodging, whither I will bring certain of the faithful Professors to be witnesses of your overthrow: so assured I a●●● come off Victorious. In the mean time Farewell.  
Yours in the Lord, Mariamastix.   

THE DISCOURSE, OR DIALOGUE.  Mariadulus. 
Who knocks at my chamberdore? Come in.  Ma●amastix. 
It is Mariamastix. I am come to you, according to my promise in my letter, with intention to make good, what I have delivered lately in my Sermon, and to pull you (if so the Lord assist my attempts) out of the mire of your present Superstition.  Mariadulus. 
O Sir, Is it you? I see, your Word commands you at all times. You and this your company are most welcome to a poor Prisoners lodging. I pray you (Gentlemen) sit down, & take your ease.  
I will send for some few Lay Catholics, my fellow-prisoners here, to be present at our discourse, for where the Auditors are but of one side, commonly the Conference, or Disputation is voiced mo●● partially.  
Your charitabl● intention towards me intimated in your former Words, I take kindly. Yet I am assured, it will not be so easily accomplished, as you imagine; But I trust rather to retaliate the like courtesy upon yourself; for I shall be ready to reclay me you from your Errors (to style them mildly) committed in your Sermon, and to afford you (if so I may speak without offence) my best Instructions.  Mariamastix. 
Best Instructions? O the insolency of a Seminarians! I tell you, I am instructed from the Lord himself; from whom, by the help of my own never-erring spirit, I immediately receive his Enthusiasms, and Illuminations. But it is well, that such men as you are, for t●●n procacity and boldness, remain shut up in a wearisome, and dark Prison, which doth fitly adumbrate & figure out the darkness of superstition, in which your souls remain.  Mariadulus. 
Good Sr. have patience. My intention was not to displease you. Touching my imprisonment (though but impertinently urged by you) I hope I shall endure with all cheerful alacrity, and resignation of myself to God's good pleasure therein; and the rather, since I suffer it for my defence of the most ancient and Catholic Religion: Quid hic mali est, quo reus gaudet; cuiu● accusatio votum est; & paena faelicitas? (Tertull. l. adversely. Gentes.  
But (Mariamastix) what is delivered hitherto by either of us, is but a ●u●●●s diver beration of the air with frothy words. Therefore not idly to spin out the time, I would entreat you, and the more for the satisfaction of these Gentlemen here present, both Protestants and Catholics, that we may presently descend to the subject of which we are to discourse; Which is touching Her, in whom (as being the Mother of God) Eternity did (as I may say) proceed from Time, Omnipotency, from Weakness, and the Lord of Heaven and Earth, from the Loins of a poor Handmaid: Ecce ancilla Domini fiat mihi secundum Verbum tuum. Luc. 1.)  
But since I find, that in the very front and forepart of your Sermon, you make violent incursions of speech, labouring by all means to prove (according to your Text that the holy Virgin (as well as others) was conceived in Original Sin; and consequently, that she did stand obnoxious, and subject to all such innate imperfections, and blemishes (the scars, or moales of Nature) whereunto others in their birth are thrall; therefore, if it may stand with your good liking, we will first discourse of this Point.  Mariamastix. 
I assent most willingly thereto; for seeing that very Point was one chief Part of my Sermon, I hold it fitting, that it should be first disputed of.  Mariadulus. 
Well then, for the more perfect illustration of that Point, I hold it convenient, to prefix certain short Animadversions; which may seem, as so many brief Prol●g●●●a, conducing to the bewer unfoulding of the question here controverted.  
I am the more willing to use this cautelous proceeding, Because it is observed, that you Protestants are often accustomed, to use a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in your disputes; that is, through a false mistaking of the state of the Question, a needles beating of the air, or fight with a shadow with impertinent allegations; since such their Scholastical shot (as I may term it) is directed to no controversed Mark.  
The first of these my Animadversions may be, that we catholics do not Categorically, and positively maintain, that it is to be holden as an Article of our Catholic Faith, that the B. Virgin was conceived without sin: And therefore Pomera● the Protestant 〈◊〉 one of Luther's first Proselytes (in Comment. cap 1. & 44. Iere●.) thus falsely charges us: The Papists do hold, as an Article of Faith, that the B. Virgin was borne without any sin (he meaning Original sin) yea, that she was conce a●●d even of the Holy Ghost. But this his saying is repugnant both to the Constitution of Sixtus qu●●tus (in Constitut quae incipit, Grave in Mis.) as also to the Council of Trent (Sess. 5.) both which do teach, that it is not any Atticle of Faith, to believe the B. Virgin to be borne without sin: so much was Pomeran either through Ignorance mistaken, or through Malice blinded.  
The second Animadversion, That the Opinion holding the B. Virgin not to be borne in sin, is not to 〈◊〉 censured absolutely as erroneous, much less Heretical; And this we maintain, contrary to the judgement of K●mpnitius (in exam. Concil. Tridens. sess. 5.) Illyricus, (Cent. 9.1.10.) and others. And this assertion we justify by this ensuing argument: That is repugnant to true Faith (to dispute only from your own grounds) which is expressly repugnant to the Word of God; As for example, that God did not create Heaven, and Earth, and the like: But the immaculate Conception of the Virgin Mary is not contrary to any express testimony of God's Word; Therefore the maintaining of it is not to be censured, as Heretical or erroneous.  Mariamastix. 
How dissolutely and loosely (Mariadulus) do you dispute in the beginning? and therefore what arguments may we expect from you, in other following parts of this our discourse? This reason of yours is most transparent● seeing by the like Inference it followeth, that it were not against Faith to maintain, that not only Mary, but also every particular Man is free from Original sin, seeing the Scripture expressly affirmeth not of any one man, that he was conceived in sin, excepting only David, of whom we thus read: Ecce in iniquitatibus conceptus sum etc. (Psal. 50.)  Mariadulus. 
Your Answer hereto is easily avoided; for I grant, that all men proseminated from Adam, did thereby contract Original sin, except such as by singular Privilege are exempted from that Common Law, as I hold our B. Lady was. But to proceed to my third Advertisement, which shallbe, that this my Tenet touching her Immaculate Conception, is not rash; but a pious and more probable sentence, than the Contrary, which teacheth, that the B. Virgin was conceived in Original sin. For the proof of which point, you are not to expect express testimonies either from Scripture, or any certain definition thereof from the Church (for if this could be effected, than it would follow, that we ought not only piously to believe her Immaculate Conception, but withal that it were Heretical to deny it:) Therefore Arguments only of probability and congruency are to suffice for the proof of this doctrine; they proceeding from Scripture, from the Fathers, from the joint consent of the Church, or lastly from force of Reason. And thus far of these few Annotations, which may serve to us both, as a Rule, the better to guide ●s in out ensuing disputation.  Mariamastix. 
I do not wholly disallow these your cautionary Explications of your sentence. Nevertheless I will produce such  Arguments, as that in a true judgement, they shall much preponderate and weigh down all other proofs, brought by you to the contrary; of which I am so confident, as that I may be bold to use here the words of the Apostle (Galat. 1.) If an Angel of Heaven preach to you otherwise etc. 〈◊〉 him be accursed.  Mariadulus. 
Sr, You speak with great ventitation of performing no small matters; Notwithstanding if I prove a true Sibyl to myself, divining of the event, your following Arguments will but resemble (to use the words of an Apostle (Epist. of jude) Clouds without water, carried about with wynds.  
Therefore I would entreat, for the better trial of your Arguments, and how they do beat upon the difficulty here questioned, rightly to conceive what we Catholics mean, when we say, The B. Virgin did want Original sin: Since for the more clearing of this point, it is to be understood, that the Sin of the first Parent is communicated with his Sons and Posterity, three several ways.  
First then the sons of Adam are said to have sinned in Adam himself, whereas Adam did transgress the precept of God in Paradise. And because the sons of Adam were not then in actu, but only in potentia; therefore that Sin they contracted not in actu, but only in potentia. And in this sense we confess, it may be said, that the B. Virgin sinned in Adam.  
Secondly, all the children of Adam are said to be conceived in sin, as soon as the Child gins to exist in the womb of the Mother, although it be then unformed & without life; for although sin cannot properly be otherwise, then in a Rational Soul, and that the Foetus gins to be conformed and perfected a long time after its animation: yet be cause a man then beginneth truly to exist in respect of one of his parts, and that Part hath its beginning from a corrupt Nature, & may be said to be truly vitiated, and this by force of its generation; as soon therefore as it hath obtained its Rational Soul, he presently doth exist a sinner, and a son of divine Wrath: Therefore are men said in this respect, even then at the first, to be begotten in Iniquities, according to those former Words of the Psalmist (Psal. 50.) Ecce in iniquitatibus conceptus sum etc. be hold I am conceived in iniquities. And in this second sense also we acknowledge, that the B. Virgin had her beginning from a corrupt nature, and that by force of such generation, it was due, that sin should be contracted, as soon as her Rational soul was joined to Her Body.  
The third, and last manner, whereby men are said to be conceived in sin, is, when their Souls are inspired into their Bodies; since at that time they begin properly, and really to become Men, and to have their Will naked of Original justice, and consequently averted from God, and in itself deformed, Now, touching this third and last kind (upon the hinge whereof the may ne difficulty, controverted between the learned, chief resteth) we hold it most probable (though as afore I intimated, not as a matter of Faith) that the soul of the B. Virgin, even at the first instant of its Creation, and infusion into the Body, was so without spot of Original sin, as that that person of hers actually existing, never had any sin. And in this respect the B. Virgin differeth from all others, who through the Grace of God, and merits of Christ's Passion, have been delivered from Original sin: To wit, that some men are delivered from thence after their Nativity; some few a little before their Nativity, but after their amination in their Mother's Womb: Whereas the B. Virgin was freed from Original sin, even in the very instant of her Animation.  
Now (Mariamastix) you are to direct your Arguments, only against this third manner, or else you evict nothing. And if you do otherwise, where then is your Enemy, against whom you fight?  Mariamastix. 
Tush, I do not like these your Metaphysical and intentional distinctions, excogitated out of brains of your Schoolmen (as the Spider doth spin the thread of its Web, out of its own Bowels) and serving only to intricate and perplex the judgement of Man. It sufficeth for me, to evict by most necessary demonstrations (for meaner proofs I scorn to use) that your Mary was conceived in sin.  Mariadulus. 
No more commonly in your mouth, than Mary? Sweet jesus what secret rancour lurks in the breasts of the Sectories of this age, against the B. Virgin? If your Puritans name but Caluin and Beza (too Sodomitical Persons, even by the testimonies of their own 
(q) See Schlusselburge the Protestans) in Theolog. Calu●●ist. l. 2. fol. 721. & l. 1. fol. 83.  Brethren) than they commonly style them, Monsr. Caluin, and Monsr. Beza. In like sort your Party speaking of Luther (who breathed nothing but 
(r) I care not, if a thousand Augustine's, a thousand Cyptions, a thousand Churches stood against u●e Luther. tom. a. lib. contra Regem Angliae fol. 344.  Pride, 
(s) Cursed be the Charity and Concord of the Sacramentaries for ever etc. Luther tom 7 Wittemb fol. 381.382.  Malice, & 
(t) I am almost mad through rage of Lust, and desire of Women. Luther. in Collo●● Mensal. fol. 526. & 400.  Lust) advanceth him with these titles: The 
(u) M. For, in Act. Mon. pag 416.  E●ias, conductor, and Chariot of Israel; but mentioning our B. Lady, who is an Immaculate Virgin, the Queen of Heaven, an Instrument of Man's Redemption, the Mother of God, and of the Saviour of the World, they bluntly and rudely, without any further title of Honour, term her (as now you here do) only Mary. But go on for the time, in this rusticity of your Idiom of speech, Qui fordid●s est, adhue fordescat. Apoc. 22.  
Now, touching your condemning of all distinctions in learning, I must tell you (Sir) that if you willbe accounted in the number of the learned, you must approve just, and true distinctions in points of Doctrine: since you know (or at least should know) that the use of distinctions is to unfold things (as it were) confusedly hud led up together, and to fan, and sever away impertinencies, from weight of true Reasons in dispute. Therefore according to this my distinction of the former Proposition; To wit, How sin in the first Parent is communicated with his Jssue, I hope (or rather I am assured) that most of your ensuing Arguments, drawn out, touching this Point, will find their Answers involved, within some one branch or other of the said distinction, still glancing upon some one by impertinency or other: and therefore for trial thereof, I could wish you to begin in your Arguments.  Mariamastix. 
Well, seeing it is so, I will satisfy your desire, and am content for the time to yield to your imposed method. I will produce my Arguments in a gradual manner; First beginning with Arguments drawn from Reason; Next from the Fathers (so shall your own Friend, mortally wound your own Cause) and last I will ascend to testimonies, taken from God's sacred Writ.  
And to begin with Arguments from Reason. First, I do object, that Mary suffered many miseries and even death itself, all which are the punishments of sin. Secondly, It seemeth most detractory from the honour of God, if the privilege of Immaculate Conception should be given to any other, then to Christ himself. Thirdly, Mary was nevertruly redeemed, if she was never captive to sin. Fourtly, she was conceived with the lust, or sensuality of the Parents: but this last is the Means or Instrument, by the which Original sin is transiected, or transfused into the of spring. In this last place I add, that Christ died for All; and yet he died not for the lust, but only for sinners; Therefore dying (among others) for his Mother, it followeth, she was conceived in sin: so evident, we see (Mariadulus) this Conclusion of mine is, as that it is proved with a whole team or chain of most forcing Reasons, one of them still following, or waiting upon another.  Mariadulus. 
I doubt not (Mariamastix) but that the ranks or links of this your chain willbe easily broken and dissolved: so you shall find, that you had little reason, so pertinaciously to in●ist in these your Reasons.  
And to your first. I answer, that the soul of the B. Virgin was preserved from all spot of sin; Yet I grant, that her flesh was not redeemed, till after her death (through the particular Grace of God) she did rise glorious.  
To your second. I maintain, that the Immaculate Conception of the Virgin cannot bring any dishonour to the glory of the son of God, but rather the contrary:  it is the peculiar honour of the Son of God, that being conceived of the Holy Ghost, could not through force of his generation contract sin. It further redoundeth to the glory of the son of God, if not only those can be justified by his merits who had sin, but also that some one might be preserved from sin, who otherwise, would necessarily have fallen into sin.  
Your third Reason is but weak, seeing (as is explained) those are truly redeemed, who had necessarily become captive to sin, had not the interueniency of the favour & Grace of the Redeemer prevented them.  
To your fourth, it taketh its full solution, from what is above delivered: for I grant the lust of the Parents is a sign of Nature being corrupted; and also from Nature corrupted the flesh is conceived, as naturally vitiated; yet from hence it followeth not, but that God is able, when he conjoineth the rational soul with the flesh vitiated, with all to infuse Grace of justification; by the which, the spot or blemish of sin may wholly be driven, and taken away.  
To your last, I say, Christ died for all sinners, who either than were sinners, or necessarily would have been sinners except the death of the said Christ had defended them from sin, through his wonderful Grace and favour.  Mariamastix. 
I little regard these your conceited Answers, able perhaps to blear the judgement of the Ignorant, but not of such as be judicious and learned. But howsoever, I will in this place come to the testimonies of the ancient Fathers, in whom you Papists pretend to have great confidence. And indeed jurge their authorities, not so much with intention to fortify my cause thereby (for I grant the Scripture is the sole Fort, in which I entrench myself) as to deprive you of your supposed strength in them: so the Enemy in besieging of a City, taketh aforehand certain Sconces and little forts near to the Town; not so much for any great advantage, that such places being surprised, can afford him; as thereby to weaken and lessen the besieged town of its former strength.  Mariadulus. 
Howsoever (Mariamastix) you seem to disesteem the ancient Fathers; yet others of your Brethren, much exceeding you in learning, if so you can brook Comparisons, do give their due respect to the authorities of the said Fathers. I will instance this only in one or two learned Protestants. Kempnitius (in Exam. Concil. Trident. part. 1. pag. 74.) then thus saith: We are greatly confirmed in the true, and sound sense of the Scripture, by the testimony of the ancient Church. And D. Bancroft speaking of Caluin and Beza, with reference to the Fathers, thus writeth (in his Surney of the pretended holy discipline:) I do think of M. Caluiu, and M. Beza, as their Writings do deserve, but yet I think better of the ancient Fathers, I must confess. But I pray you (Mariamastix) proceed in your intended Method.  Mariamastix. 
I will. And only for a taste and delibation I will make choice of some two of them; for I grant, I do not love to feed long upon this dish. And first I find your own Bernard thus to write (in Epist. 175 ad Canonicos Lugdunenses) Excepto homine Christo etc. Except only Christ, as Man, that saying respecteth all men to wit In iniquitatibus conceptus sum, & in peccatis concepit me matter mea.  Mariadulus. 
To this I answer, that whereas S. Bernard seemeth to imply by consequence, that the Virgin was conceived in sin, & therefore the Conception of her was not holy; this Father's meaning only is to be understood of the first Conception, which is accustomed to be in the Act of Marriage itself, performed by the Parents; but not to be understood of the animation, or quickening of the Foetus. Now, that S. Bernard did subject his judgement in this point (as in all others) to the Church of Rome, appeareth, in that he even in the same Epistle thus writeth: Romanae Ecclesiae authoritati &c All this which I here say, as also all other Points of like Nature, I refer to the authority of the Church of Rome.  Mariamastix. 
Well, to pass from Bernard, in whom I will not much insist, as being but of late age, What say you to the express Words of Leo, thus writing of Christ (serm. de Natinit. Domini.) Sicut null●● a reatu liberum etc. As Christ did synd not any free from guilt of sin; so he came to free all men from sin.  Mariadulus. 
By these words are only understood, that not any can be freed or redeemed, but such, as were truly, and really servants and Captives to sin; or so ought to be, except the Grace and Favour of the Redeemer had prevented them. Now, no man of himself (Christ excepted is free from sin: therefore Christ came to redeem all men.  Mariamastix. 
What say you to Austin, thus expressly teaching (l● de fide ad Petrum Firmissimè tene etc. Believe certainty, and doubt no●, but that every Person, who is conceived by carnal Copulation of Man and Woman, is borne in Original sin. Add hereto that sentence of Ambrose (in Comment. in Luc. l. 2.) Solus per omnia ex natis etc. Only our Lord jesus, among all borne of Women, did not know, through the unaccustomed manner of his immaculate Birth, the contagion of human Corruption.  Mariadulus. 
These two testimonies do prove only, that every Man (Christ only excepted) did contract Original sin, by force of generation. For all such do contract sin either really and indeed, or else they avoid it not by force of Generation, but through the Privilege of the singular Grace, and favour of God, as we hold our B. Lady did. And this is coincident with that delivered in one of my former Animadversions, touching the several manners, how the sin of Adam is communicated with his Issue. But (Sir) proceed further, I pray you, in your testimonies from the Fathers.  Mariamastix. 
No: I will not dwell any longer in human authorities (sin it is but a needle's waist, and ravelin out of the tyme.) Therefore I will ascend to the sacred Word of God (the highest Tribunal in matters of faith) whereby this your fantasy, touching the Immaculate Conception of the Mother of Christ i● mainly impugned, yea becomes even prostrate with the ground. And first, I urge that sentence, which I did take for eny Text in my late Sermon: In Adam omnes moriuntur (1. Cor. c. 15.) All men do dye in Adam. Again, that other Text: In quo omnes peccanerunt (Rom. 5.) In whom (meaning Adam) all men did sin. And yet more: Eramus natura filij irae, sicut & caeteri (Ephes. 2.) We were by Nature the sons of wrath, as others were. See you not (Mariadulus) how you are foiled with every little splinter of these divine Authorities?  Mariadulus. 
We see you are full of frothy ostentation. But to your Arguments. We do not deny, but that the Blessed Virgin was dead in Adam: Therefore we grant, that by Nature, she was the Daughter of Wrath: But we also add, that throug Grace, she ever was the daughter of Mercy: For it pleased God in the benedictions of his sweetness, so to prevent her, that she never was a sinner, which Nature required; but that she was ever Just, which Grace did confer.  
And according hereto we confess, that the B. Virgin (who then was not) did sin in Adam, after that sort, which she could; I mean, in potentia only, in respect whereof she stood obnoxious, that when she really did exist, she might, reipsa, have had sin in her: Yet withal we add, that she was so prevented through the singular Grace and Privilege of God, that all at one instant, she should begin to be, and withal to be Just. Thus you may observe, that the true balancing and application of my former Annotations do even at the first sight, blunt the force of your three scriptural Authorities. But proceed further.  Mariamastix. 
What say you to those other Words of the Apostle (2. Cor. 5.) Si unus pro omnibus mortuus est, ergo omnes mortui sunt, & pro omnibus mortuus est Christus: If one be dead for all, then were all dead; and Christ died for all?  Mariadulus. 
We freely grant, that the B. Virgin after a manner was dead, through the death of sin; And so, as it is also true, that Christ died for her Vivification, as he died for others. But withal we maintain, that the Holy Virgin is said to be dead, because she stood subject to death, and necessarily (as above is often inculcated) was to dye, by force of her generation, except she had been prevented therein by the Grace of God. And thus much touching the solutions of your Texts of Scripture. But now to reflect a little upon your former windy Words: How is our Cause by these your authorities of God's Word (as you vaunt) become prostrate with the ground? or where are your Demonstrations taken from Scripture, as you ambitiously style then? But if you have any other proofs out of God's Word, you may urge them.  Mariamastix. 
No, I will proceed no further: I have alleged enough, and so much, as is able to convince any one illuminated from the Lord. And if such men yield not to the Truth therein, it is to be feared, they are interested in those words of the Apostle, 2. Cor. 4. If our Gospel be hid, it is hid to them that are lost.  Mariadulus. 
Seeing then (Sir) you mean here to make a pause, I must entreat leave, that you and I may change our Stations; I mean, that whereas hitherto you have undergone the part of the Opponent, I of the Answerer; that now I may be lincensed to urge my Authorities in proof of the immaculate Conception of our B. Lady, and you to give your solutions thereto.  Mariamastix. 
I am well pleased, For this alternation, and vicissitude of Opposing and Answering, is most reasonable in itself, and most warrantable by the practice of all Schools. Therefore begin.  Mariadulus. 
Well then, I will tread your own path of Method; so beginning with arguments drawn from Reason. And after I will ascend to higher kinds of proofs. My first Reason shallbe this. It is certain and explorate, that God could preserve the B. Virgin from contagion of Original Sin: And it is also probable, that he would do it: And therefore it is probable, that she was preserved from all such contagion. That God could preserve her from Original Sin, cannot be denied, seeing that there is no repugnancy therein either in respect of God, or in respect of her, as being a Creature. Not in respect of God seeing God is Omnipotent, and we read (Luc. 1.) Non est impossibile apud Deum omne Verbum. Neither is there any repugnancy with reference to the Creature, seeing there is no hindrance or contradiction, why even in the same moment of time, the Rational soul might not be created by God, and withal replenished with Grace. Which point we believe was actually performed in the Creation of the Angels, of the soul of the first Parent, much more in the Creation of the soul of Christ.  Mariamastix. 
I grant indeed: It is not repugnant to the absolute Power or Will of God, to preserve any from Original sin; Yet it is repugnant, once admitting that divine and immutable Decree, by the which God hath ordained, that if Adam had not sinned, all men should have been conceived, being endued with Original justice: but if Adam did sin, than they should be conceived in wickedness, and should by Nature become the Sons of Wrath.  Mariadulus. 
This your Answer is insufficient. The Reason being, because that divine decree is so to be understood, as that if Adam should have sinned, all men, who did take their origen from him, through force of their Conception, should stand obnoxious to sin; neither should they have any title to that justice, the which they had received in their first Parent; Notwithstanding it followeth not, that through force of that decree, God should deprive himself of that power, but that he might out of his own Mercy and singular Privilege really preserve any one from sin: For not only Sin, but also death, did redound from Adam into all Mankind; & yet who doubteth, but that God could make, and effect, that some one or other man should not dye at all?  
Thus much in solution of your former Reply. Now from the Premises we may gather, that it was in the power of God, to preserve the Virgin Mary, free from all sin and to make her holy, and just in the first instant of her Creation. And that God actually would so preserve her, it may be made probably demonstrable from those Reasons, by which S. Thomas in 3 part. quaest. 27. Artic. 4.) proveth, that it was convenient and best seeming, that the mother of God should be free from all actual sin.  
The Reasons are several, and these following.  
The 1. Reason is, because as well the Honour, as the Ignominy of the Mother redoundeth to the son.  
The second. In that the son of God (who is the Wisdom of the Father) did (as it were) inhabitate in the womb of the Mother, after a most peculiar and wonderful manner; but it is said in holy Scripture: In malevolam animam etc. Wisdom cannot enter into a wicked hart, nor dwell in the body, that is subject unto sin. (Wisd. 1.)  
The third Reason. Because the Mother of Christ hath a singular affinity and conjunction with Christ himself. But what agreement can be between Christ and Belial?  
The fourth. Because that testimony of the Heavenly Spouse ought to be accomplished and fulfilled in the B. Virgin, Tota pulchra est amica mea, & macula non est in te. Thou art all fair (my love) and there is not any spot in thee. (Cant. 4.)  
The fifth.  God did decree to advance the B Virgin to so supreme dignity, that she should excel even the Angels themselves; therefore it was most suitable and agreeable, that no privilege should be conferred upon any pure Creature, which was not conferred upon the B. Virgin; except such a privilege were repugnant to the Condition, state, Nature or Sex. But to be sanctified in the first instant of Creation was given to our first Parents; As also to be sanctified in the first instant of Creation, and never to be polluted with any sin, was given to the holy Angels: But this privilege is in no sort repugnant either to the Condition, state, Nature, or Sex of the B Virgin: Therefore it is a pious thing to believe, that the Mother of God did not want this Privilege.  
Truly these former Reasons do no less prove, that the Mother of God ought to be free from actual sin, than (if so it could be effected) from Original sin: yea more from Original sin, then from actual Venial sin; seeing Original sin doth more defile the soul, and subiecteth both the body and soul to sin, then Venial sin can do. Thus much of these Reasons, probably proving the Immaculate Conception of the holy Mother of God.  Mariamastix. 
These your Reasons (Mariadulus) howsoever you set the best glass upon them that you can, are no more preuayling (if so much) in my judgement, than the Reasons produced to the contrary by me. And thus supposing them both to be placed in one Scale or Balance of equality, neither is your doctrine herein any thing advantaged, nor mine prejudiced. But ascend (if it please you) to other proofs, I mean to the Fathers (if any such you can allege) those Fathers to wit, whom you Papists call the Sentinels of the Church in the firster times; and from whose joint-consent (though they were but men, and therefore subject to Error) in matters of doctrine to swerve and decline, you account it no less, than Impiety.  Mariadulus. 
I will observe your imposed Method. And accordingly I will precisely restrain myself (especially for greater brevity) to three of those four Fathers, who lived within the first five hundred years, (the acknowledged Period of the Purity of Christ's Church) and who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and for Honour's sake, had the peculiar title given them of being called: The four Fathers of the Church.  
I will begin with S. Austin, who thus writeth (lib. de Natura & Gratia.) Excepta sancta Virgin Maria etc. Excepta sancta Virgin Maria etc. Except the B. Virgin Mary, of whom, by reason of the honour of our Lord, when I dispure of sin, I ne●er speak; For we know, that more grace was conserred to her every way to o●ercome sin●e, who conceived and brought him forth, whom to have no sin, is evident.  Mariamastix. 
This authority I hold to be but impertinently alleged; seeing it being truly (though not literally) understood of Actual sin, you will needs ra●ke and tenter the words to Original sin. With such penury of good proofs you labour, as that for want of better, you are forced to descend to these poor shifts.  Mariadulus. 
Observe the words of this authority with a diligent eye, & then you shall find no just reason of this your unkind exprobration. Therefore even to dissect this aut hority more particularly. First, whereas S. Austi●● saith, that he never maketh any question of the B. Virgin, when he speaketh of sin, he intimateth in these words, to make no question of her, when he speaketh of Original sin.  
Secondly, whereas S Austin addeth, that Grace was conferred to overcome all sin, in any manner, or every way, how could these his Words be true, if the B. Virgin ●●re contaminate with Original sin? Lastly, whereas S. Austin professeth to have no question of the B. Virgin, when he discourseth of sin, and this propter honorem Domins, for the honour of our Lord; now certainly the honour of our Lord seemeth no less to require, that his Mother should want Original sin, then Actual; seeing Original sin of its own Nature is mortal; whereas Actual sin may be but venial. Thus you see, how this authority of S. Austin (by reason of your former weak answer) rebuts upon you, with greater strength, than ever you would have imagined.  
In this next place I will produce S. Hierome, who handling that sentence Deduxit eos in nube diei, (Psalm. 77.) and saying, that by the word, Cloud, is understood the Blessed Virgin, thus writeth: Pulchrè dixit, Dici, quia nubis illa non fuit in tenebris, sed semper in luce: It was well said, Of the day, because that Cloud was not in darkness, but ever inlight.  
The third shallbe S. Ambrose, who explicating the last Verse of the Psalm. 118. thus writeth: Suscipe me non ex Sara, sed ex Maria, ut incorrupta sit Virgo; sed Virgo per Gratiam ab omni integra labe p●ccati Receive me not from Sara, but from Mary, she being an intemerate Virgin; yet a Virgin by Grace, free from all spot of sin. Thus far of these three most eminent Fathers.  
I am loath to violate (Mariamastix) your prescribed Method of keeping me within the circuit of the Primitive Church; Otherwise, if I should expatiate out of those limits, I could produce many late Fathers (virtuous and learned men I conspiring in judgement with the former three Fathers; as S. Anselme, (lib. de concept. Virginal. & peccat. Orig. c. 18.)  
Finally S. Damascene, who thus expressly writeth (Orat. prima de Natali B Virgins'. Nature gratiam antenertere ausa non est: Nature was not so bold, as to prevent Grace. By which words it evidently appeareth that the B. Virgin, in S Damascenes judgement, had no sooner received Nature, than she had received Grace. I do here omit diverse more modern Authors, who wholly conspire, in their Writings, with me, touching the Conception of our B. Lady, as free from Original sin.  Mariamastix. 
In answer of these your Authorities, taken from the Father's, I do not see, how they can prevail much: My reason is, because I have produced as many Fathers to the Contrary. Again, there are diverse other Fathers of the Primitive Church, who are omitted by you, who in likely hood maintained the contrary to these by you urged.  Mariadulus. 
This your Answer doth nothing elevate, and lessen the veight of the former Father's proofs. For we are not to expect, that every Father should dispute of every Point of doctrine, seeing they had not any just occasion thereof. Again, it is most probable, that the other ancient Fathers, not alleged by me, did nevertheless agree in doctrine with the former; since otherwise in a●llikely hood they would have been written against by some one Father or other of the same times; As we see by the Examples of Cyprian, Tertullian, and Origen, whose acknowledged Errors were recorued by S. Austin, and several other Fathers of those days. Lastly if there be any such Fathers contradicting the former in the doctrine touching the Conception of the o● Virgin as free from Original fin, why did you not a●edge them above? Therefore it was either your forgetfulness in omitting them, or your want of reading, as being ignorant of them; Which later point (I presume) out of your assumed Magistrality, you will be loath to acknowledge.  Mariamastix. 
How farsoever the testimonies of the Fathers may carry in point of Doctrine, we are not much to regard, they being but Men, and we read. (Psal 115.) Omnis homo mendax. And therefore that sentence of D. whitaker's, may be true: The Popish Religion is but a paiched Coverlet of the Father's Errors sowed together. (Whitak contra Duraeum. l. 6. p. 423.) so just Reason had Beza, not insisting in the Fathers, to appeal in these words; Ad verbum Dei pronoco: Since it is the Scripture, which must inappealably determine all Points of Doctrine. Therefore I could wish you Mariadulus to hasten to your scriptural Proofs, if any such you can pretend, in defence of this your doctrine.  Mariadulus. 
That scurrilous Comparison of D. Whitaker discovers, that his Pen brooks no other Idiom of speech, than Satyrs, and virulency of language. And the former words both of the said Doctor, & of Beza proclay me, that the ancient Fathers of the Primitive Church, do wholly make against them in points of Religion. But to give you content, I will hasten to the Scripture, which af●oards two notable Figures of this Point.  
First we read, that the first Man to wit Adam) did bear the those words of the Apostle: (Rom. 5. & 1. Cor. 15. Adam, qui est forma suturi, that is, of Christ. Now it is evident, that the First Man was not generated of the commixture, or congress of Man and Woman, but was made by God himself, of Earth, before it was accursed. In like manner I say, it is fitting, that the Second Man (to wit Christ) who was not to be form of the meeting together of Man and Woman, but framed by the work of the Holy Ghost, should in like manner be made of Earth, not accursed; that is of his Mother, being a Virgin, and free from all malediction, and consequently not subject to sin. This figure seemed first to be observed by S. Andrew the Aposile, whose words thereof are related by the Priests of Achaia in this manner (Lib. de Passione S. Andreae Apost.) Sic●t de terra immaculata factus suerat Homo Primus etc. As the first Man was made of the Earth, not then defiled; So it was necessary, that Christ should be borne of an immaculate Virgin.  
Again Epiphanius (haeres. 68) and many other Fathers, do teach, that Even was a Type, and figure of Mary. But it is certain that Eve, when she was first made, was without sin; therefore it sorteth to all Reason, that the Mother of all living, with a spiritual life, should be conceived without sin; seeing the Mother of all living, with an Animal life, was created without sin.  
To conclude, those Texts in the Canticles may seem well to prove no less: Sicut lilium inter spinas, ita anaca mea inter filias. (Cant. 2.) Like a lily among the thorns, so is my Love among the Daughters. Again: Tota pulcraes amica mea, & macula non est in te, (Cant. 4.) Thou art all fair, my Love, and there is no spot in thee. And more: Hortus conclusus, soror mea sponsa; Hortus conclusus, fons signatus, (Cant. 4.) My Sister (my spouse) is a garden enclosed, and a fountain sealed up. Which Texts, although they may be understood of the Universal church, especially of the Triumphant Church; yet they most aptly agree to the B. Virgin; and the rather, seeing many of the ancient Fathers have expounded them of Her. And the Catholic Church hath commanded, that the Lessons in the feasts of the most B. Virgin, and in the Matin Office, and in the Sacrifice of the Mas●e should be recited, and taken out of the Canticles. Thus far touching our proofs out of the Scripture, for the more probable strengthening of the doctrine of the Immaculate Conception of the Mother of God.  Mariamastix. 
These your Authorities of sacred Scripture prove nothing, but by way of Typical resemblances. Well, I will conclude this part of our discourse, touching the Conception of Mary; That it is certain, that this your doctrine touching her I●maculate Conception, was wholly unknown immediately before the days of Peter Lombard, who first did excogitate and invent the same. And the absurdity of this Opinion, cis made more clear, in that the Council of Trent in Appendice de Conceptione B. Virg. when it allowed the Constitution of Pope Sintur Quartus touching this point, in withal ordained, that it should be lawful for any Man to believe, that the Virgin was conceived without sin, though this Opinion were, extra, praeter, an't etiam contra Verbum Dei: So ready your Papists are to stamp, and create new & strange Paradoxes, though never so incompatible with the holy Scripture.  Mariadulus. 
To shape my answer, first, to the first Part of this your short Paragraph; I say, we prove from the former Scriptures the probability, and pious judgement only of the Immaculate Conception of the B. Virgin; for we catholics (as I premonished in the beginning of our discourse) do hold no more therein. Now where you reject the application of the former Texts, because they are urged, but as Types▪ and Figures, of what they do prove; this your refuge crosseth mainly the proceeding of God, who would have the Old Testament to adumbrate and point out diverse things, performed in the time of the New Testament: So deservedly and with just cause, did the Apostle leave written those words for our instruction: Omnia in figura contingebant illis. (1. Cor. 10.)  
Now touching the second branch of your Reply; I answer, You receive it from the pen of Kempnitius (p. 520.) that rigid, and censuring Aristarchus of the Council of Trent, so ready some of you Protestants are, to lick up the poison, which others of your Brethren have afore disgorged. I wonder much he blusheth not, thus to calumniate the honour of the Blessed Virgin; He seeking to deprave that by imposture, which by force of Reason he could not: Dolus an Virtus, quis in host requirat? (Virg.) For when he impudently affirmeth, that the doctrine of the Conception of the B. Virgin, as free from Original sin, was never heard of before the days of Peter Lombard, who (as he saith) first did dogmatise the same; this is a most vast Untruth, & so proved to be, even by the Fathers above cited by us, and particularly from S. Anselme (in Comment. c. 5. poster. ad Corinth.) which Father was more ancient than Peter Lombard. A point so evident, that Kempnitius himself (some two pages after the place above cited) ascribeth this very Opinion to S. Anselme, as to the Author thereof: so prepared Kempnitius is, falsely to cross and impugn even himself; How prepared then may we suppose him to be, falsely to cross and impugn his Adversaries?  
Now touching the Command or Precept of the Council of Trent, and the Constitution of Sixtus the fourth, what a meretricious and shameless forehead hath Kempnitius in forcing hereof? Seeing both the Council of Trent, and Pope Sixtus granted free Liberty of judgement touching the Conception of the B. Virgin (as above is showed) because they were fully persuaded, that neither of the different Opinions therein was expressly & manifestly repugnant to the written Word of God. And thus far now of our Dispute concerning the Conception of her, who was superior to the Angels in Grace, though inferior in Nature: Only I will conclude, that it was most agreeable to the dignity of the holy Virgin, that she, who conceived her Son above the course of Nature, herself also should be conceived above the Course of Nature. But now (Mariamastix) it is time to descend to other points of your Sermon, from the observation whereof we may gather, that detraction ever treadeth upon the heels of Worth, and Piety.  Mariamastix. 
What either of us have delivered concerning the contrary Tenets, and Opinions in this point, I refer to the judgement of the Auditory here present, who I hope are able to sever & divide illustrious Truths (for such my proofs are) from bare probability of Truths.  
But you may (Mariadulus) at your pleasure pass over to other passages of my Sermon, and carp at such thereof, wherein for your own advantage you may most hope to anchor yourself. I doubt not, but to warrant the Truth of every syllable thereof, Veritas Domini manet in eternum. (Psalm. 116.) And for your better remembrance, I will put you in mind, that the next point I touched upon in my Sermon, was, that diverse of you Papists were not afraid to give to Marry the title eve of Goddess, as appeareth in some of your Writings: A manifest sign of your superstition, or rather Idolatry, committed to Her; depriving the true God of his own incommunicable Title, and sacrilegiously transferring it to a mere Creature.  Mariadulus. 
I do not think, you can allege any one approved Catholic Author, so styling the B. Virgin, and therefore I must imagine, that this imposture is wrought only upon the Anvile of your Malice to her. For name the Author, so calling her, if you can. But it seems, your own silence to this my provocation even deposeth the falsehood of your calumnious Accusation. But admit for the time, that some one or other Catholic, out of a pious (though not well regulated devotion, should term her Goddess: will you be so uncharitable in your Censure, as to extend that word of Goddess (contrary to the plain and simple intention of the speaker) to a literal Construction, as if the party so speaking were verily persuaded, that the B. Virgin (as really transcending the Nature of a Creature) were a true Goddess indeed? O incredible torturing of Words, upon the rack of Malice! Do we not read in God's word, that Princes, and chief Magistrates are styled Gods? Ego dixi, Dij estis, (Psalms 81.) This being spoken only with reference to their temporal Soveraingty & Domination: Yet is there any Man so stupid, as to think, that those Princes & Magistrates are not merely men, but really Gods? No▪ And therefore in regard of their being but men, though surpassing others in dignity, the Prophet pronounceth of the true and only God, saying, it is He, qui inter Deos diiudicut. (Psal. 81.)  
But to descend lower. We find some Poets in dedicating their Poems to their Prince, fear not for the time, to invest him, or her, with the Name of God, or Goddess. I will insist in Spencer, the chiefest English Poet in this age. He dedicating his Faëry Queen, to Queen Elizabeth, thus saluteth her.  
— O Goddess heavenly bright,  
Mirror of grace, & Majesty divine,  
Great Lady of the Greatest I'll.—  
Now, who carps at the Poet herein? Or what Man thinketh that the Poet did truly commit Idolatry to that Queen, in taking her (who was a mortal sinful Woman) to be a Goddess indeed? I know, you do not so think, and yet how ready are you to throw upon Catholics, the like foul imputation upon the same ground●? Therefore have the like charitable mind, if so you shall find (as I am persuaded you cannot) the Word Goddess to be ascribed by any Catholic, to the Blessed Virgin only in a secondary, and Analogical Construction. I will conclude this point with this one Animadversion: To wit, That the Catholics in former times, were embouldened out of a pious and innocent devotion to our B. Lady, to give her many superlative praises (which in a rigid censure of each syllable, could not perhaps be fully justified;) because no other Religion them being, but the Catholic Religion, they were assured, that other Catholics would insist more in the intention of the speaker, then in the words. But if they had foreseen, that certain Innovatours should after rise up, who would rack every word to it once literal and worst sense; no doubt, they would have been more cautelous, and wary in their writings touching the B. Virgin, or other Saints.  Mariamastix. 
Tush. Howsoever you shift these matters of, yet it cannot be denied, but you commit Idolatry in praying to Mary: a custom used by the modern Papists, but altogether unknown (as I suppose) to the Doctors of the more ancient times; So much do you Papists of these days decline from the practice of the Primitive Church herein.  Mariadulus. 
We catholics do pray to all Saints, and particularly to the most glorious Queen of Heaven And whereas you intimate, that the ancient Fathers and Christians did not pray to her; so charging the Catholics of these times with Innovation therein: observe what follows, and be ashamed (if not of your Ignorance, yet) of your forwardness and contumacious disposition against so confessed a Truth. Therefore to repress this your bold assertion. I allege these ancient and learned Fathers following, directing their Prayers to the B. Virgin herself.  
First then S. Bernard thus writeth: (Serm. 2. supper Euangel. Miss●s est) Inpericulis, in angustijs, in rebus disbijs, Mariam cogita, Mariam innoc a etc. In thy dangers, in thy necessities and troubles think of Mary, innoke and pray to Mary. Let her not departed from thy month, let her not departed from thy hart, that so thou maid obtain the suffrage of her Prayers. etc. Thou following her, goest not adray; imploring her, despayrest not; she holding thee up, thou fallest not; she protecting thee, thou fearest not. etc. Thus far S. Bernard.  
S. Anselme (lib. de excel. B. Virg. c. vlt.) Rogamus se Domi●● peripsam Gratiam etc. We be seech thee (O Lady) even by that Grace and fanour, through which the omnipotent and Blessed God so exalted thee etc. That thou wouldst impetrate and obtain of him for us, that the plenitude & abundance of that Grace, which thou didst de serve, may so work in us▪ that thereby 〈◊〉 ●ay most mercifully be partakers of the Heaneniyre ward.  
But to rise to higher times. Fulgentius (Serm. de laudib. B. Mariae.) Ideo omnes cursus etc. Therefore the Virgin Mary hath taken all the sorts of Nature in our Lord jesus, to the end, that she may relieve, and secure all Women, flying to her fore help.  
S. Austin (Serm. 18. de Sandis) Holy Mary, secure he wretched; help the faynt-harted; comfort those who weep; pray for the people. etc.  
S. Gregory Nazianzen, speaking of a certain holy Virgin, the which Cyprian (than a Heathen) did solicit to fornication, thus writeth (Orat. in Cyprianum:) Virginem Mariam rogavit, ut Virgini perichtanti opem ferret; She besecched the Virgin Mary, that she would help and defend a Virgin, in danger. And again, the same Father thus prayeth to the B. Virgin: Defend me (O Mary,) and from Eternal fire and darkness free me. (Nazianz. in Tragaedia.)  
Athanasius (Serm in Enangel. de sanctissima Deipara, id est, de Annuntiat. circa finem.) Inclina aurem tuam (Maria) in preces nostras etc. incline thy ear (O Mary) unto our prayers, and do not forget thy People. And after: Ad te clan●amns etc. To thee (O Mary) we cry; most holy Virgin, remember us. And yet more after: Jntercede Hera, & Domina, & matter Deipro nobis: Interceds, and prayfor us, O Mistress, O Lady, O Queen, O Mother of God.  
Not to insist in more of the ancient Fathers, Irenaeus thus writeth (coutra Haeres circa medium.) Et sicut illis (Eva) seduct a est &c. As she (to wit Eva) was deceaned, that thereby the might fly from God: So, this (Marry) is persuaded to obey God. ut Virgini● En● Virgo Maria fieret Advocate, that so the Virgin Mary might be an Advocate for Ena the Virgin. Thus (Mariamastix) you may perceive, what devotion the ancient Fathers, and other Christians of those times did show towards the B. Virgin, in imploring her help by her mediation to her dear Son, our Redeemer.  Mariamastix. 
It may be, such was their custom, but how warrantable their use was therein, I refer to the true Professors of the Gospel. But how fa● soever, they may seem to have proceeded in their devotions to Mary, yet you Papists of these days, go one step further: Since you are not content only to pray to her; but in your Petitions (a thing most dishonourable to God) you expect your salvation from her. Thus, whereas we Protestants hope for our salvation from our Lord jesus Christ, God & Man; you make to yourself a She Saviour, I mean, a Woman. And according to this my Affertion, we read thus in your Hymns directed to her, (in officio Mariae Virg.) Solve vinc●la rcis, proffer lumen caecis etc. Which acts are peculiar to Christ to afford to Christians. And again in the said Hymn, we thus read: Monstra te esse Matrem, show thyself to be a Mother; You Papists willing her thereby to exercise her motherly authority over christ; thus subiecting Christ, as inferior unto Her.  Mariadulus. 
O how inventive is Innovation in doctrine, thus to forge Constructions against the Catholic Faith, never afore entering into Man's brain? And how wonderfully (Mariamastix) doth Prejudice and dislike seal up your judgement; you so litigioussy contending against the naked letters and words of Sentences? Therefore to unveyle your eyes, take notice, that all this (by you repeated, and so much reinforced) we demand of our B. Lady, only by her impetration and praying for us to her B. Son. And therefore in most of our set prayers, to her we adjoin in the end of them these wolds following: Per Dominum nostrum jesum Christum; by which clause we fully acknowledge, that all our spiritual Good proceeds originally from God, though mediately by the intercession of the Mother of God.  
Now touching that short passage, Monstrate esse Matrem etc. We only understand there by thus much: Show thyself a Mother, by appeasing thy Son in our behalf: and this by the remembrance of all thy motherly tender care, and love towards him in his Infancy, and through the whole course of his life; to the end, that by thee he may receive our prayers; For thus it immediately in the same Hyena followeth: Sumat per te preces. But (Mariamastix) If these former words be such an eyesore to you and yours; how will you except against those words of Saint Paul? he thus saying of himself (1. Cor. 9) Omnibus omnia factus sum, ut omnes facere● saluos; I am become to all men, all things, that I might save all: Where you see, the Apostle assumeth to himself the salvation of others; he meaning only, that by his preaching, instructing, and prayers, he might be an inferior Cause, or Instrument under Christ, for the saving of others. But of this point I will hereafter speak more in my defence of the Autiphone, Salue Regina, the which you Protestants seek so much to impugn.  
But to proceed somewhat further. Is the former Sentences and prayers directed to the B. Virgin so much affright you, as that you think we Catholics ascribe to her, our Salvation; & consequently think our Saviour's Passion (according to your most false suggesting) not sufficient for our Redemption; what would you say to the other Text of former Apostle, thus leaving it recorded? (1. ad Colos. 1.) Adimpleo quae desunt Passionum Christi in carne mea, pro corpore eius, quod est Ecclesia. I do accomplish those things, which do want in the Passion of Christ▪ in my flesh, for his body, which is the Church.  
I hope, you are not here persuaded, that the Apostle thought the Passion of Christ to be insufficient, without his own sufferings; for his meaning only is, that as Christ the Head, and Members, his Body, make one Person Mystical, the Church in this respect, being his Plenitude. Fullness, or Compliment Ephes. 1.: so the Passions of the Head▪ and afflictions of the body, and members, make one complete mass of Passions. Thus there is no want of Christ's Passion, as he suffered in himself, as Head; but there is want in those Passions of Christ, which he daily suffereth in his Body, the Church, and in the members thereof.  
But now (Mariamastix) since these two former Texts of Saint Paul seem in an ignorant eye, more derogatory unto our Saviour and his Passion, than those sentences by you urged, & practised by catholics; and seeing the said Texts of the Apostle, are to be construed in a sober sense, and so are most true: Therefore I could wish you not so earnestly to quarrel at the Passages by you alleged; neither seek to disuest them of that pious sense and meaning, which is ever intended by us catholics; That is, that our most Blessed Lady (according to the former words, Salue vinclareiss, proffer lumen caecis) would vouchsafe to dissolve, and lose the bonds of the guilty, and bring light to those, which are spiritually blind, by her Prayers, & most earnest Intercession to her B. Son Christ INSUS, and not otherwise: So far we Catholics are, from acknowledging a She-saviour, as you in your Lucian, and scoffing Dialect do charge us.  Mariamastix. 
This your tedious discourse hath small soveraingty over my judgement, neither do the examples drawn from Paul advantage your Cause. For I peremptorily maintain, that it is unlawful and most repugnant to the sacred Scriptures, to pray either to Mary, or to any other Saint; it being the doctrine only of Man, not of God.  Mariadulus. 
You now enter into a new Question touching the lawfulness, or unlawfulness of Praying to Saints in general, so fugitive and unsettled you are in your discourse. The time is not now fitting for a perfect discussing thereof. Therefore at this present in proof of the lawfulness of Praying to Saints, and to stir (as it were) a little the earth or mould, about the root of that doctrine, I will (forbearing all other proofs) insist in one Argument drawn from Reason. Thus them I dispute. S. Paul saith to the Romans (Cap. 15.) Obsecr● vos fr●●res, ut adi●●etis me in Oration●hus pro me ad Deum: I beseech you Brethren, that you help me in your prayers for me to God. And the same, the Apostle repeateth in Ephes. 6. 1. Thessal. 5. 2. Thessaly. 3. Coloss. 4. and Hebr. 13. Hence I say, I draw my inevitable inferences: It was lawful for the Apostle S. Paul, to pray to some holy men then living, that they would pray to God for him: Therefore it is now lawful to innocate them, they being Saints, and reiguing with Christ. For if it be not lawful now to pray to them, the reason thereof must be, Either because they will not hear us praying to them: But this cannot be, seeing they are now endued with more Charity, then when they here conversed upon Earth, and being secure of their own felicity (as S. Cyprian saith, Ser●●. de mortalit.) are more solicitous of our spiritual Good & health. Or else, because the Saints cannot help us: But neither this. For if they could help us with their Prayers, when they were but Pilgrims in this World, much more are they now able, being arrived into their own Country. Or, because they do not know, what we pray: But not this. Because from what ground, the Angels do know the Conversion of sinners, for which conversion they so much rejoice (as is said in Luke 15.) from the same ground the Saints do know our prayers. Or lastly, because an injury is committed against God and Christ, if any other be invoked, and prayed unto, than he: But not this. For than it were not lawful to invocate, or pray to the living, and consequently S. Paul offended God therein. Thus you see (Mariamastix) how you are precluded on all sides from giving any satisfying Answer to this demonstration.  Mariamastix. 
If we should admit for the time, that it were lawful to pray to the dead; yet it is ever supposed, that they (to whom we should so pray) are infallibly to be presumed to be Saints. Now, how can we rest assured, that one praying to Mary, prayeth to a Saint? Since certain it is, that at her being present at her Son's death, and making no resistance thereto, she actually did break four of the ten Commandments together; To wit, the first, the fist, the sixth, & the nynth Commandment. And you read, who committeth sin is of the Devil (1. john. 3.) And we are not ascertained, that Mary any time after had true repentance of her so great a sin.  Mariadulus. 
O that I could transform my tongue, into a scourge or whip of Iron, where with to lash and tear with bloody stripes, the naked sides of such, who first dared to disgorge such poisonous words against the Mother of God I well know, from what vessel you draw these your dregs. For I find M. Bunny (the Protestant) to charge the B. Virgin (even in your own Words) with the breach of the four Commandments reckoned by you, Because (saith he) she defended not her son upon the Cross. in his Pacfication p. 369.)  
But to seal up the mouths of such venomous Beasts (for who positively maintains this execrable Assertion, is to be reputed no better than a Beast;) let us take in to our consideration the ten Commandments, & how, & in what order they are reckoned. First then, the Catholics divide them in this sort.  
The first Commandment: Thou shalt have no strange Gods before me; nor make to thyself any graved Idol, to adore the same. The fith: Thou shalt not kill. The sixth. Thou shalt not commit Adultery. The nynth: Thou shalt not covet thy neighbour's wife. But some Protestant's thus alter them, making the fift to be, Honour thy Father and Mother. The sixth Thou shalt not kills. The nynth: Thou shalt not be are false witurs against thy neighbour. And hear I demand, how according to either of these different kinds of numbering the Commandments, it can be with any show of Truth, maintained, that the B. Virgin, being then encompassed with soldiers and Magistrates, did violate and break four Commandments for her not defending her Son upon the Cross? But this may serve as a document to teach all Men, that an inveterate Malice and rancour against the Mother of our Saviour, is the ordinary Attendant of Schism, and Heresy.  Mariamastix. 
Well. I have (you see) the judgement of a learned Protestant, warranting what I have here delivered. But to pass to other Points, touched in my Sermon; I than did say, and now I do iterate it, that I do not see how you can justify, not only the former Hymn to her, above discussed, but also some others of your Prayers directed to her. I will insist first in that Antiphone, beginning: Salue 
(a) Luther in serm de Natali B. Mariae; and Peter Mattyr in Comment. ad c. 3. prior● ad Corinth do much reprehead this Anti phone.  Regina, Mater Misericordiae etc. Next I will descend to those your Prayers, commonly called, Our Lady's Litanies. Both which Prayers (I fear) you shall find to be fraught with Blasphemies, at least with most unwarrantable Errors.  Mariadulus. 
I will soon free you (Mariamastix) of that fear: And to come to the Antiphone, I will justify the most seeming hard passages thereof. And I will begin with the last part thereof, and so ascend higher. In the end of which Antiphone we thus read: Et Ies●● benedictum fructum ventris tus, nobis post hoc exilium oftende. And show to us after this our exile, jesus, the Blessed fruit of thy Womb. Though this much displeaseth our Anti-Marians, & Enemies to the blessed Virgin; yet hereto I answer, That it is no less matter (but rather far greater) to be said, To save men; then to be said, To show the Saviour unto them. But men may be rightly said (in a sober construction) to be saved by Men. For to omit, what is already delivered of this point, do we not thus read (jame 15.) He, that shall convert a sinner from going astray out of his way, shall save a soul from death? And in like sort the Apostle saith (1. Timoth. 4.) Et teipsum saluos facies, & cos, quite audiunt: Thou shalt sane thyself, and them, that do hear thee. Now if the Apostles were not afraid to pronounce, that Men were saved by such others, who by exhortations, by examples of Virtuous life▪ by incessant prayer, laboured for the good of our souls; Why then should the Church of God be afraid to say, and pray to the B. Virgin, reigning in Heaven with Christ, that she would show jesus Christ to us, after this out time of banishment? since these words are to be understood, that she would perform, and effect so much for us, by her intercessions and prayers; Even in the same manner as those other words are to be understood, Da mihi virturew contr● hosts ●uos: strengthen me against thy Enemies. As also those other, Tu nos ab host besiege, & hora mortis suscipe: defend us (O Virgin) from our Enemy, and receive us in the hour of Death; And some other like prayers of the Catholics, here omitted.  
The next parcel of the foresaid Antiphone is, when the B. Virgin is styled, Spes nostra: Our Hope. Now these Words are used, because next after our Lord jesus Christ, (being God and Man) we chief place our confidence in the mediation of the B Virgin: since our Hope is not to be placed only in the Authors of our good, but also in the intercessors and Ministers thereof. And according hereto, when our Lord said to the jews (john. 5.) It is Moses, who accuseth you; in quo speratis, in whom you hope; in which words our Saviour did not reprehend the jews, that they hoped in Moses; but because they did not believe Moses.  Mariamastix. 
How doth this your Construction agree with that Sentence: Maledictusvir, qui sperat in homine: Cursed is that man, who hopeth in Man. (jerem. 17.)  Mariadulus. 
I answer: These words are meant of those, who repose all their chief Hope in man, & no confidence in Go●; for even immediately it there followeth, for the fuller explication of the former words: Et a Domino recedit cor eius: and his Hart departeth from our Lord: But who piously and truly confide in the B. Virgin, have chief their Hope in God. But observe how familiar & obvious this kind of phrase of speech, is to the ancient Fathers, which is so distasteful to the fastidious & curious ears of our Sectaries.  
S. Bernard (Serm. do Assumpt.) feareth not to call the Virgin Mary: Reginam, & Domin●●●, Ma●●●m Miscricordiae, totam sua●●m: The Queen, and Lady, the Mother of Mercy, and altogether sweetness it seize. And S. Ephrem (more ancient, then S. Bernard by many ages, calleth the B. Virgin, Spem suam, & omnium Christianorum: His Hope and the Hope of all Christians. (Ephrem in ser●●. de Deipara.)  
To proceed further. The B. Virgin is called in the foresaid Antiphom, D●icedo. To omit, that this phrase is warranted above by S. Bernard; this title doth most deservedly agree to the B. Virgin, in regard of her innumerable benefits, wherewith she doth comfort the afflicted; since there are few Parts of Christendom, wherein doth not shine the Memory of her Benefits.  
The B. Virgin is also called there, Vita, life; Because she brought forth Christ; and by him, she is made the Mother of all men, who lead a spiritual life.  Mariamastix. 
To pass over for the time your warranting of her former Titles; yet how can you salve that, where in the same Prayer, she is called: Mater Misericordiae, the Mother of Mercy; seeing we find this title to be proper and peculiar to God, And therefore he is called, Pater Misericordia●um? (2. Cor. 1.)  Mariadulus. 
I reply thereto, and say, that the Blessed Virgin may be so called for several reasons. First, because she is the Mother of Christ, by whom we obtain all Mercy from God. Secondly, because she daily impetrateth & prayeth for us to God, for Mercy. And it is no good kind of arguing to say: God is the Father of Mercy, therefore the Virgin cannot in any sense be so called, For we read in john 9 that Christ is called, Lux mundi; and yet Christ saith of the Apostles, Vos estis lux mundi (Math. 5. Again, Christ is said in john 1. to be plenus Gratiae; And yet we read in Luc 1. Maria, plena Gratiae: & in Act. 8. Stephanus plenus Gratiae. Thus the same Titles may be given to God, and men, in a different relation, without any dishonour to God.  Mariamastix. 
Well to come to the last point of the foresaid Antiphone, or Prayer. How do you plaster that ambitious Title of ealling Her, Regina, a Queen? You see, that she is content to call herself only a Handmaid according to her answer to the Angel, Ecce ancilla Domini: And yet you Papists, will needs invest her with the title of a Queen.  Mariadulus. 
I answer. The attribution of this title to her, is most warrantable, seeing we read: Be●ti panperes spiritu quoniam ipsoru● est reguum caelorum: Blessed are the poor in spirit, for theirs is the kingdom of Heaven (Matth 5.) And further more it is said: Venite Benedicti Patris me●; possidete paratum vobis regnum: Come you blessed of my Father; Possess the kingdom prepared for you (Matth. 25.) Now then, if all such a● do inherit Kingdoms, may truly becaused Kings or Queens; why then should this title be denied to our B. Lady? Add hereto, that since she is the Mother of the King of Kings, she then most peculiarly, and pen excellentiam deserveth the Title of Queen.  
And thus far touching the explication of the Antiphone, or Prayer of the Salue Regina; and how all those titles there, may in a sober and reserved construction, be justly applied to the Virgin Mary, the sound of which Titles doth so much jar in the ears of our new Gospelliers, 〈◊〉 that the Dialect of their speech against the Mother of God, is commonly delivered in the black Notes of detraction and Obloquy.  Mariamastix. 
I grant (Mariadulus) you have plastered the Antiphone, with some show of probability; I ever mean, in a vulgar and undiscerning eye only; though to the judicious it still remains, as afore it was. But to come to your Litanies directed to Mary, and accordingly, by you called, Our Lady's Litanies; You do by your titles therein ascribe such superlative and high praises to her, as that they stand not compatible with the Nature of any Creature, Christ only excepted, Upon whose Honour you Papists by this your irregular proceed, seem over near to trench. And therefore I could wish you, to show, how you can apologise in her behalf herein; you thereby much dishonouring the Son, in overmuch honouring the Mother.  Mariadulus. 
You are (Mariamastix) far transported with a secret (or rather most manifest) sulluation, and repining against the Holy Virgin (her dear Son alter your mind.) But know you, that the Praises given to her, are Relatine to Christ; since they are given to her, because she is the Mother of Christ. And thus, since the child is in some sort, the Image of its Parents: the Prototypon after an accustomed manner, is here honoured in behalf of the Antitypon. But to remove the scales of prejudice and dislike (if it be possible) from the eyes of your judgement; I will (as it were) anatomize little by little, the afore mentioned Litanies or prayers, that so you may evidently discern, by what authorities we catholics are secured, to imbalm her memory in the sweet ointments of such her due Laudes.  
But before I come to that, I must put you in mind, that since God's universal Church (which cannot err, (1. Tim. 3.) approveth the foresaid Litanies, you ought to have no reason to doubt of the warrantableness thereof, except you will advance yourself, (for Pry de of judgement is ever climbing) being but one private man, but competently learned, and lately appearing, above the Authority of God's Church, consisting of men, in number many, for literature most exquisite, and for time, most ancient. Which if you do, if you were in the Schools among the grave and learned, you would rather be thought worthy to be exploded from thence for such your procacity and petulant insolency, then to be disputed with.  Mariamastix. 
Such your Authorities are but the Words of men; And we read (Psalm. 115.) that all men are liars. And therefore I cannot hold it secure for me, to entrench myself in any such doubtful and uncertain Proofs: for one man illuminated by the Lord, may as infallibly find out the Truth, as several other Hundreds: Spiritus ubi vult, spirat. (joan. 3.) Nevertheless you may proceed to your Authorities.  Mariadulus. 
Well, seeing you neglect the authority of God's whole Church, upon whom Christ hath bequeathed his spirit of not erring, Ego vobiseum sum, usque ad consummationem Mundi, (Matth. 28.) I can but commulerate your most dangerous state of soul which treads such different tracts, not only to your own learned 
(a) M. Fox. Act. Mon. p. 999. D Bantroft in his Sermon preached, anno 15●●. The divines of Genoa's in their Propositions and Principles disputed pag. 141.  Brethren, but even to God's Holy Writ; assuring us, that the Church of God is the Pillar and foundation of Truth. (1. Tim. 3.) If then you will not obediently submit your judgement to the judgement of the Universal Church, make your shipwreck upon that dangerous rock of those Words: If he will not heart the Church, let him be to thee as an Heathen or Publican (Matth. 18.)  
But to recall myself; and to show how warrantable with sufficient authority, is every Article, or Point of the Litanies of our B. Lady; In the displaying whereof, I will not be riotous (as I may say) in alleging the Authorities of diverse ancient Fathers and Doctors; but for greater brevity, and only for some taste and delibation, I will content myself with the authority of two Fathers commonly, in proof of every particular Article, or passage.  
And to begin. The Blessed Virgin is in the Litanies, First, thus saluted, Sancta Maria. Of which Title we thus read: Maria is interpreted, star of the Sea: And the, as a remarkable star, shines brightly by the grace of a special Privilege, among the waves of this wavering World. So writeth S. Bede. (ad Euang in festo Annuntiat. B. Mariae. Isidorus Hispalensis, de vita & obitu Sanctorum c. 48. (who lived in the sixth Century after Christ) thus accordeth with S. Bede: Marry, it interpreted, Lady, and one, that giveth light.  
2. Sancta dei genitrix. Of which title the general Council of Chalcedon thus decreeth. (Act. 5.) Holy Mary (●●●●dnes) the mother of God. Who bovideth not so, is an Heretic. Proclus Constantinopolitanis, who lived in the fourth age, thus amplifieth of this point (de Nati●itate Christi:) Who hath heard of the like? God; who cannot be contained in a place, wells in a Womb: Whom the Heanens do not receane, a Virgin's Womb comprehends. So deservedly (Mariamastix) the Church in her Hymns, thus singeth (in office B. Maria:)  
Quem berra. Pontus, Athera,  
Colunt, adorant, praedicant,  
Trinam regentem: Machinam,  
Claustrum Maria haiulat.  
3. Sanctia Virgo Virgi●●● Of this Title thus S. Bede (olisupra.) It was by a divine gift given to our Lady that the first among women, should offer up to God the glorious Present of Virginity. S. Ambrose thus (Lib. 2. de Virgin.) Let the Virginity and life of Mary, be as a Picture, described to you; from whom as in a lookingglass, the Beauty of Chastity, and form of Virtue do yield a glorious reflection.  
4. Mater divine Gratie Gregorius Thanmaturgus, who lived 260. after Christ: In that Virgin the treasure of all Grace was laid Sophronius, anno Dom. 400. (Serm. de Assumpt. Maria apud Hierou.) Grace is given to o●b●●● b●● by portious; but in Mary the whole Plenitude of grace infused itself all at once.  
5. Mater Purissima S. Austin (lib. de Natura & Gra. c. 66.) Whom we speak of sinners (an authority upon another occasion above alleged) we will not for the honour of our Lord, have any question of Mary. Elias Creatas, who lived in the seaventh Century (in Orat. 4. Nazianz.) The Mother of God, was not so much as desilo● any time, with sinful thoughts.  
6. Mater Castiss●●a. Ephrem (Orat. de laud. Sanctiss. Dei Matters.) The Mother of God, purer than the beams and brightness of the sun. Saint Athanustus (Serus. in descript. B. Maria & loseph.) After that Mary had concealed and brought forth her Child; she never bore anywsore; neither knew she Man.  
Mater inviolata. Of this point, thus Gregory Nyssen (orat. 2. in Nat. Christi.) The same is both a Mother and a Virgin; neither did her Virginity take away her Childbirth, nor the Childbirth dissolve her Virginity. S. Ambrose (l. 2. de Virginibus.) What is more chaste, than she, who hath brought forth a body, without pollution of body?  
8. Mater intemerata. Origen thus discourseth (Homil. in diverse. Exod. 3.) As in times past the Bush etc. And as the three Children etc. Or as Daniel etc. So did the Virgin also bring forth God, yet remained untouched. S. Leo (Serm. de Nativit. Domini.) She conceived, a Virgin; she brought forth her child, a Virgin.  
9 Mater Amabilis. Thou art all fair my friend, and no spot is in thee, as the Scripture saith (Cant. 4.) The Author named Idieta, who lived in the seaventh age, thus writeth (in contemplate. de B. Virgin. c 2.) Thou art all fair in thy Conception, made only to this end, that thou mightest be the Temple of the Living God.  
10. Mater Admirabilis. S. Chrysost. (Homil. in Hypopant. Dom.) This Virgin is truly the great Wonder of the World. Methodius Bishop of Tyrus (Orat. in Hypag.) Thou art the Circumscription of him, who cannot be circumscribed etc. Thou art the Comprehension of him, who comprehends all things.  
11. Mater Creatoris. Methodius (ibid.) Thou didst lend to God, his admirable Incarnation which sometimes he had not. And the same Author in the place cited, thus further saith: Thou in the end brought'st him forth, who was conceived before all Ages. This Methodius lived in the second age after Christ.  
12. Mater Saluatoris. Methodius (ibid.) Thou didst disclose to the World the Son of thy invisible Father, by whom all Peace is restored to us. S Epiphanius (de laudib. B. Virg.) O blessed Virgin, thou art a bright Clonde, which brought from Heaven that most clear lightning, Christ, to illuminate the World: so answerably we read in her office: Quae est if'ft aquae progredi●um, pulera●t Luna, elect a ut. Sol.  Mariamastix. 
You cloy my ears with these so many allegations of the former Authors. They were but men as above I urged and therefore I have the less reason to stand unappealably to their Sentences. Therefore (Mariadulus) you may descend to some other Passage, touching Mary, handled in my Sermon.  Mariadulus. 
Sir, you have no reason to take exception against these former alleged Fathers. You say, they were but Men; And I pray you, are you any more? Besides, these are most ancient Fathers, diverse of them living within the compass of the Primitive Church; Of which time your own Brethrens thus confessedly writ; (In the Confess of Bohemia, in the Harmony of Confessions pag. 400. The Primitive Church is the best Mistress of Posterity, and she going before, leads us the way. But (Mariamastix) though yourself be tired with b●aring of these former unexpected authorities (so Error is aggrieved to be uphrayded with its own oversights) yet for the more satisfaction of this Company here present, I will (with their good licence) proceed in my former Method, touching the other following titles and Encomia given to our Blessed Lady in her Litanies Yet for greater expedition. I will pass over some few, being partly coineident with some of the former, and will chief insist in such titles following, which may seem to be less warranted with Antiquity. And to proceed.  
13. Virgo Praedicanda. Epiphanius thus writes of this her Title (Serm de laud. B. Virg.) A Heavenly and earthly tongue, no not the tongue of Angels can suffice to rehearse thy praises. Basilius Selencius, who lived in the fourth age, celebrateth her pray see in these Words Orat. in Annunciat. Deip.) Hail thou, who passing, as Mediatrix between God, and Man, procurest that the interposed Enemies may at length be overthrown, and carthly things joined to Celestial. Where this Author speaketh of the Mediation of Intercession only; not of Redemption, which belongeth only to Christ.  
14. Virgo Potens. S. Cyrill Alexandrinus (Homil. Ephes. in Hest. By marry the devils are put to flight, & by whom all Creatures possessed with rage of Idols, are brought to the knowledge of the Truth. S. Bernard (Serm. 1. in Salue Regina.) Power is given to Mary, both in Heaven and earth; Which power is to be able to help us.  
15. Virgo fidelis. Eutichiannus (in vita S. Theophili.) Who hath (O Lady) hoped in thee, and was after doceaned? Or what man hath faithfully implored thy almighty help, and was ever forsaken? S. Austin directing his speeches to our B. Lady, saith thus (De sanctis serm. 18.) The World hath made thee, the pledge of their faith with God.  
16. Speculum justitiae. Andraeas Cretensis Bishop, who lived in the fifth age, thus writeth (in Annunciatione B. Virg.) Rejoice (O Mirror) through which, they who were in the thick shades of sinew, receiving the sun of justice, coming from Heaven, were enlightened. S. Ambrose (de Virgin.) Such an one was Mary, that the life of her alone, is the instruction of all Men.  
17. Causa nostrae laetitiae. S. A●stin de sanctis serm. 18. The Mother of our kind brought pain into the World; ●he Mother of our Lord, brought to the World Health. S. Chrysostome (Sera●. de Gen. & interdict. arbour. ad Adam.) The serpent seduced Ena, Mary consented to Gabriel. E●t the sedueing of Ena brought death; the cousent of Mary brought tyse.  
18. Rosa Mystica. S. john Damascene (Orat. 1. de Natinit. B. Virg.) Mary is the Rose, which is sprung from thorns; that is, from the jews, and hath filled all things with sweet adours. S. Beruard (Serm. de B. Maria.) Marry was a Rose, white by Virginity, Red by Charity; White through her following of Vertus, Redd through her trumpling on Vices; White in purisying her affections, Red in hane compassions of her neighbour. Now (Mariamastix) she being this Mystical Ross, the more reason, in regard of the sweet fragrancy proceeding from her, hath the Church to say of her: Si●ut Mirth electa odo●●m dedisti s●auitatie, sancta Dei Genetrix. (in office B. Marry.)  
19 Turris Davidies. Thy Neck is as the tower of David, which is built with Bulwarks: A thousand Targets hang on it. Cant. 4.) Which sentence, though immediately it be applied to the Church, or to a virtuous soul; yet consequently, it is to be applied to the B. Virgin.  
20. Domus aurea. Proclus Constantinop speaking of the B. Virgin, thus saith Homil. de Natinitate Christi.) This is the shop, where the Natures were united. S. Chrysostome (Orat. in Annunciat B. Virgins.) Hail, Olining Temple of God: Hail, O Mansion both of Heaven ano earth.  
21. Faederis Arcae. S. Ambrose thus most Rethorically amplifieth, saying (tom 3. serus. 80.) What other thing shall we say the Ark to be, but S. Mary? For the Ark carried within it the Tables of the Yostament; but Mary did be are the Heir of the Testament. That held within it the Law, This the Gospel. That the Voice of God, this the Word etc. Andrea's Cretensis (Orat. in Annunciat. B. Virg.) Rejoice O new Ark of God, in which the spirit of God resteth; Ark, wherein Christ, our Nóe, kept his Humanity.  
22. janua Caeli. Fulgentius, who lived in the fifth age saith (Serm. de land. B. Virg.) Mary is made the Window of Heaven, because through her, God sent true light to (all) Ages. S. Dawascene: (Orat. 1. de Nat. B. Virg.) This Woman (the Mother of God) is the Gate of life, the fountain of light.  
23. Salus Insirmorum. Chrysostome (Orat. in Annenciat. B. Virg.) By this (Virgin) O beloved, the Physicians come to those, who are sick. S. Austin (Serm. de sanctis serm. 18. She (Eva) ●aue the blow; this (Marry) did heart it.  
24. Regina Angelorum. S. Athanasius (in Euang. de B. Virg.) Since He, who was borne of a Virgin, is a king, a Lord, and God; therefore the Mother which brought him forth, is propersy, and truly esteemed a Queen, a Lady, and Mother of God. Ephrem (Orat. de land. B. Virg.) O Mary, higher than the Blessed of Heaven etc. more Honourable, than the Cher●bims; Holier, than the Seraphims; without comparison more glorious, than all the Hosts of Heaven.  
25. Regina Patriarcharum. Andrea's Crete●sis (in Ann●ne. B. Virg.) All Hail, O the Honour of ●ll Prophets and Patriarches.  
26. Regi●● Prophetarum. S. Hisro●● (Orat. de S. Maria Virg.) To thee O Virgin) the Prophets give Praise.  
27. Regina Aposto●orum. Ent●ym●us Erem●ta, who lived in the fift Century (Hist. Eccles. l. 3 c. 40.) We have received by ancient & most true Tradition, that at the time of the Virgin's departure all the Holy Apostles, who travailed the World for the Salvation of Nations, lifted up on high, in a moment met together at jerusalem.  
28. Regina Martyrum. Epiphanius (Haeres. 78.) Her glory is among Martyrs. Basilius Sele●cius, who lived in the fourth Age. (Orat. in Annunciat. Deiparae.) If the Apostle Paul do truly affirms of other Saines, whom the world was not worthy of, what is sitting we should think of the Virgin, Mother of God, who as far exceeds all Martyrs in brig●●tues, as doth the sun the other stars?  
29. Regina Virginum. S. Ephrem (Orat. de land. B. Virg.) Thou art the Ornament, Crown, and joy of Virgins. Alcuinus Anglus, who lived in the seaventh Age (de Trinitatel 3 c. 14.) Marry was most renewned for Virginity; and purer, than all the Virgins, which were under Heaven.  
30. Regina Sanctorum Omnium. S. Damascen (Orat. 2. de germine viso etc.) She (uz. Marry) is holy and holier, than all Saints. Gregorius Magnus (l. 1. Reg. c. 2.) Is not Mary a high vountayne? For Esay prophesing of the most excellent dignity of this Mountain, saith: The Mountain of our Lord shall in the later days be prepared in the top of Mountains: Surely there was a Mountain in the top of mountains, because the Height of Mary shined gloriously above all Saints.  
Thus far (Mariamastix and this present Company) I have thought good to paraphraze in part the Litanies of our Blessed Lady; whereby you may see, that no honour or dignity is therein attributed unto her, but what is warranted by the testimonies of most ancient, learned, and virtuous Fathers of God's Church.  Mariamastix. 
I have heard you all this time, with a patiented ear, not so much for any satisfaction I receive thereby, as that such gentlemen, as have hither accompanied me, may see what you could say in defence of her, whom you so much magnify: so loathe I am to prevent any of them of their expectation. Now as for myself, know you, I do so admire the Word of God, as that it preponderateth, & weighs down all other proofs by you produced.  Mariadulus. 
Well then good Mariamastix) since by these your words it appears, you are more solicitous of these gentlemen's satisfaction, then of your own: and that for their sake you have showed in hearing, such unaccustomed Patience; Therefore for their more full satisfaction, I would entreat you to practice for a short time more, this your great Virtue of Patience, and then, if it please you, you may apply to yourself (though I fear, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) those words of Holy writ (Luc. 22.) In patientia vestra possidebitis animas vestras. My meaning is, I would willingly unfold to this whole Auditory (though not to yourself) the many other praises and laud's (besides the former rehearsed) not belonging peculiarly to the foresaid Titles in the Litanies, with which the former ancient Doctors and Fathers have most deservedly honoured the Blessed Virgin.  Mariamastix. 
You are pleasant (it seems) with me. But go on, I give you free leave, further to deify your Mary (for little less you undertake) with what unjust Praises soever those your superstitious (though Ancient) Writers have cast upon her. For I doubt not, but such of this Auditory, who rightly profess the Gospel, will measure all your proofs (though erroneous) by the square of the Word of God, as a strait line doth measure both strait and crooked lines. Therefore you may solace yourself for the time, with these your frothy Authorities: And in the close of all, the Event (no doubt) willbe, that, Laboriose nihil agis, you fruitlessly (but with great toil and labour) do diverberate the air.  Mariadulus. 
Be it so for the time, as you may seem to dream. But howsoever, resting in this your further Patience, I thus begin. First then, we find Proclus Constantinopolitanus (an Author above mentioned) to celebrate the Virgin's Praises in these words: (Homil. de Nativit. Christi.) Marry alone is the briage, by which God descended unto Man. And yet the same Father more (ubi supra.) This is the Bedchan Bedchamber (meaning the B. Virgin) in which the Word espoused Humane flesh.  
Epiphanius (Serm de land. B. Virg.) God only excepted, thou (Marry) art above all. And more (ubi supra.) Hail (O Mary) who art a spring of everliving Water. And yet more in the same place: Marry upon earth, conceived God dwelling in Heaven.  
S. Hierome (Lib. 2. contra Pelag. c. 2.) Only Christ did open the closed gate of the Virginal Womb, which notwithstanding always remained shut.  
S. Austin (de Natura & gratia.) Marry received more Grace utterly to overthrew sin, who deserved to conceant, and bring forth him, who it is evident had no sin. And more: (in Meditat. c. 35.) Give me the effect of my Petition & desire, O Lord; the glorious Virgin, thy Mother Mary (my Lady) entreating praying, and prenayling for me, with all thy Saints.  
S. Chrysoctome (the land. B. Virgins. Hail, O Armoury of life; Hail, example of a Gem exceeding all price; Hail, Vine proo●cing fair Grapes.  
Origen (hom. 1. de diversis.) Christ's Mother, an immaculate Mother, an incorrupt Mother, an untouched Mother.  
Justinus (quaest. 136.) God did not choose any one of the Ordinary Sex of Women, to be his Mother, but her, who should surpass all other in Virtue.  
Ephrem (Orat. de land. B. Virg.) Thou (Marry) art the help of those, who sin, and are destitute of aid. Thou art a Ha●●● of them, who are troubled with a 〈◊〉; the comfort of the World, and hope of such, as true in the World. And more (ibid.) Hoyle, O cloa●e, and beautiful Vessel of God. And further ibid. Thou art my Port. O ●ndefi●ed Virgin, and present helper; I am wholly under thy custody and protection. And the same Father yet further enlargeth himself, saying (ubi supra.) All Hail, O ●eace and joy, and Health of the World; Hail the joy of Mankind etc. Hail the calm Port and freer of them who are tossed with waves; Finally, Hail, O most bright star, forth of which Christ came.  
Gregorius Magnus (in c. 1. l. 1. Reg.) Marry by the dignity of her Election, transcends all height of a chosen Creature.  
Cyrillus Alexandrinus Ho●. Ephes. in Nectar. Through Mary, Nations are brought to Penance.  
Sophrenius. (Serm. de Assum▪ prio●e Mari●, agua Hier.) Whatsoever was done in Mary was all Purity and simplicity, all grace and Truth, all Mercy and justice, which looked down from Heaven.  
I will conclude (omitting diverse others for brevity) with S. Bernard (Serm. 1. in Salue Regina) who thus writeth: Power is given to Mary, both in Heaven and earth; which power is to be able to help us. And yet more (ibid.) Thou Marry, the Nose of the Church, art like to a Tower; to wit, high in dignity, and firm in granity.  
And now, you Gentlemen, who are the Auditors of this our discourse, I refer to your impartial judgements, whether it is more probable, that all these Ancient, Reverend, and Learned Fathers (and in them the whole Church of God) being so luxuriant, and plentiful in writing the (panegyrics of our B. Lady (as you have seen) should err in giving such their Praises to Her; or rather some one or other Mariamastix should err, in seeking to disrobe her of all her due Titles, Worth, and Dignity.  Mariamastix. 
Besides your former superstitious Laudatives, given to Mary, I do not see, how you can warrant the worship, which you give to her in practice, and in your daily devotions. For besides your daily reciting those Prayers, which you call the Lady's Office, you Papists do often say the Rosary, and the Corone, as you call them, upon Beads. In which your practice, two things occur, that lie open to superstition. First, the repeating of one Prayer (as the Aue Maria, a prayer by you all, so much prized) so many scores of times in one day, as you usually do. Secondly, your praying upon Beads, a doting custom, fitting to be practised by those only, who have mancipated their souls to supine Ignorance, and Superstition.  Mariadulus. 
See, what strange Constructions Malice casteth upon Simplicity, and Devotion. To discourse therefore a little upon the Aue Maria (in which you so much insist) and the often repeating of it; First then, you must know, that the first part thereof was spoken by the Angel, in his salutation of the Virgin. The second Part, to wit, Benedictus sructus ventris tui, are the Words of S. Elizabeth to the B. Virgin when she came to visit her; all which is recorded by the holy Evangelist (Luc. 1.) The last Part, that is, Sancta Maria, ora pro nobis etc. is the Addition of the Church to the two former passages. Now what hurt or danger is there in saying this salutation? Since it imprinteth in us a continual, and grateful Memory of the miraculous Mystery, of our Redemption.  
Touching the often repetition of it; in reprehending whereof, you idly beat the air. For if our Saviour praying in the Garden, did repeat one and the same Prayer, thrice, to wit, Pater, sipossibile est, transeat à me calix iste: Father, if it be possible, let this Cup pass from me: Of which Point the Evangelist saith, (Math. 26.) Oravit tertiò, cundem sermonem dicens; He prayed the third time, saying the same Words: If our Saviour (I say) repeated the same Prayer thrice; Why may we not repeat the Aue Maria several times without superstition? Again, if it be lawful to repeat once a day, the Pater noster qui es in caelis etc. why may we not iterate twice or thrice a day the same Prayer? And if so often, why then not so many scores of times, as we will? And the like may be said of the often repetition of the Aue Maria; seeing no reason, can be given for the restraining the number, in saying of either of them.  
But to proceed further. The Rosary (mentioned by you) is also called the Psalter of the B. Virgin. It consisteth of fifteen Pater nosters, and one hundred & Fifty Aves. It was first instituted by S. Dominicke, to extinguish the Heresy of the Albigenses. The number of the Aves, is invented after the manner of the Psalter of David, which containeth and hundred & fifty Psalms; as the Rosary containeth fifteen Pater nosters, and an hundred & fifty Aue Maria's. You are to know further (Mariamastix) that there be fifteen Mysteries of our Saviour jesus Christ, and the Blessed Virgin, touching the Incarnation, the Passion, and what passed after the Passion; And that in the contemplation or meditation of every one Mystery in particular, one Pater noster, and ten Aves are to be recited. The first five of these Mysteries are called, joyful, the second five, Dolorous, the last five, Glorious  
Concerning the Corone, in like sort specified by you: it consisteth of six Pater nosters, and threescore, and three Aues. Which number of 63. is ordained, because the Church doth hold, that the B. Virgin did live, till she was threescore and three years of age. Now this devotion being peculiarly directed to the B. Virgin, so many Aues are recited, as she lived years. And thus far touching the Rosary and the Corone of our Lady.  
Now that the number of the Pater nosters, and the Aves both in the Rosary and the Corone, is reckoned by help of Beads; this is only to ease and help our memory in performing the due number. Neither is the use of praying upon little stones (which is all one, as upon Beads) lately sprung up; for it is most ancient (and therein warrantable) as appeareth from the acknowledgements of the Centurists Cent. 4. col. 1329. 〈◊〉 and Osiander. (in Epitome. Cent. 4. p 454.)  
Yea Zozomenus recordeth of S. Paul, the famous Monk who lived twelve hundred years since in this manner (Histor. l. 6. c. 29.) In dies singulos, trecentas orationes Deo, velut tributum quoddam reddidit; Ac ne per imprudentiam in numero erraret, trecentis lapillis in sinum coniectis, adsingulas preces, singulos indc eiecit lapillos: Consumptis igitur lapillis, constabat sibi, orationes, lapillis numero pares, absse expletas esse. Every day he (Paul) paid to God (as it were a certain tribute) three hundred prayers: And to prevent, that he might not err in the number, he took into his bosom three hundred little stones: and at the saying of every Prayer, he did cast from him a little stone; And then he seeing all his stones to be spent, and cast away from him▪ he was assured, that he had performed so many Prayers as were in number answerable to the stones. Thus Zozomene reporteth of the daily practice of S. Paul the Monk herein: and therefore (Mariamastix) if you carp at Catholics, for their praying upon Beads, you insolently carp at Reverend, & Grayhayred Antiquity.  
Now touching the Mysteries to be meditated upon, above spoken of: The first five joyful, are these following. 

1. When the B. Virgin was saluted by the Angel Gabriel.  
2. When the B. Virgin went to visit S. Elizabeth.  
3. When the B. Virgin was delivered of our Saviour.  
4. When she presented our Saviour in the Temple.  
5. When she did find jesus, disputing in the Temple.    
The five Dolorons. 

1. When Christ did pray in the Garden, sweeting drops of blood and Water.  
2. When he was whipped at the Pillar.  
3. When he was crowned with thorns.  
4 When he bore his Cross to Mount-Caluary.  
5. His crucifying between two thiefs.    
The five Glorious. 

1. The Resurrection of Christ.  
2. His Ascension into Heaven.  
3. The descending of the Holy Ghost.  
4. The Assumption of our B. Lady.  
5. The glory of all Saints, & how the B. Virgin was crowned, and exalted above all Angels.    Mariamastix. 
Well, this your superstitious devotion consisting in a fruitless Battalogy and iteration (so many scores of times) of the salutation of the Angel, might be more pardonable▪ if so this salutation, or Prayer of the Aue Maria, did carry any peculiar Honour to Mary, which were not communicable to diverse others. But seeing (as I partly touched in my late Sermon) nothing is therein contained by privilege to Her, but it (and perhaps more) is found to be given in the Holy Scriptures to others; I therefore see the less reason, why you Papists should so much prize (and consequently so often repeat) the same.  
And therefore to cut up (as it were) and anatomize every part and member thereof: And first to begin with the Angel, who was sent to Mary; We read, that Angels were usually sent to others, and employed in matters seeming of no great importance: Thus for example (to omit many other such passages for brevity) Angels were sent to Abraham (Genes. 18.) as also to Tobias the younger (Tob. 12.) and conversed with him diverse days together. In like sort S. john the Evangelist saw an Angel standing by him before the Altar (Apocal. c. 8.) What great, and extraordinary privilege than did Mary enjoy by having an Angel sent to her? Now to descend to the words of the salutation: And first touching the Word, Aue, Hail, used by the Angel to Mary; I do find little respect or reverence, given to her by this Word. For do we not read, that the jews even with scorn and contempt, said to Christ himself, Aue, Rex judeorum? (john 19) All Hail, O king of the jews? And did not judas the Proditour, salute Christ, at his apprehending of him, by the word, Aue Rabbi? (Math. 26.) Thus you see, that the salutation used by this word, Aue, often carrieth with it disgrace and contempt: so far was Mary from being much honoured by this Word, used by the Angel.  Mariadulus. 
Before you proceed further (Mariamastix) in this your commentitious Comment (for I can call it no better) let me entreat you to pause a little. I see, you intent to spread yourself much therein; My memory is but weak, and if I should suffer you to give the reines to yourself in this your discourse, before the last part were ended, I should forget, what the beginning thereof was. Therefore you must give me leave to reply, to what you have already disgorged. And first, touching the Angel, being sent to our Blessed Lady; I do grant, that Angels were in like manner sent to others by God: yet the difference between the several manners of sending was great, in two respects. First in the Person, who was sent; Secondly, in the Embassage. The Person sent, was Gabriel the second Angel, among many thousands of Angels; And you know, that even among terrene Princes, the greater that the Noble Man is, who is sent as Ambassador, the greater Honour is thereby given to the other Prince, to whom he is sent.  
Concerning the Embassage, about which the Angel Gabriel was sent to the B. Virgin; It was of the greatest consequence and moment, that can be imagined: To wit, the Nativity of him, who after was to redeem the World. Now, to parallel these two Points, with that by you alleged: Those Angels by you mentioned (though every Angel be almost of infinite dignity) were of an inferior degree to the Angel Gabriel, as well may be supposed. And the business or employments, about wh ●h they were sent to Men, was infinitely of a lesser weight, and consequence, than the Redemption of Mankind. Thus you see (Mariamastix) the more you seek to depress the Honour exhibited to the Mother of Christ herein, the more indeed by a true balancing of the comparison here made, her Honour is exalted. Now, you must further know hereby, that among the diverse functions or offices of the Angels, one (and that the greatest) is, that they are sent, as God's Legates, to signify those things, which God will have to be signified to Men, especially touching the business of Man's Redemption, and eternal salvation. The truth of which point the Apostle contesteth in these Words: Nun omnes (Angeli) sunt administratorij Spiritus etc. Are they not all (uz. the Angels) ministering spirits, sent to minister for them, who shall receive the inheritance of salvation? (Hebr. c. 1.  
Touching the manner of the salutation of the Angel, beginning with the word Aue; I grant, that the same Word alleged by you in your former Examples, was used by way of scorn, and treacherous intent. But what proveth this? Doth the abuse either of Words or things, take away or diminish the worth of the true use of them? Nothing less. For than it should follow, that it were no Honour to the Creator of all things, to be called, Deus; since this Word is not only applied to Men, of whom it is said, Ego dixi, Dij estis: I have said, you are Gods, (Psal ●.) but even to the devils, according to that, Dij Gentium, Daemonia, The Gods of the Gentiles are devils. (Psal. 95) Thus we gather from hence, that the abuse of the word Aue, doth not lessen the worth of the Angel's Salutation by that Word. But I pray you, proceed further in this your intended Paraphraze of the Aue Maria. For hitherto you have brought nothing, but what is trivial, and unworthy the ears of the judicious.  Mariamastix. 
Howsoever you seem not to praise these my arguments, yet I cannot let go the hold of them, for to me they seem forcing. But I will (according to your desire) proceed further. The next Passage presenting itself, is contained in the words, Gratia plena, full of Grace. Here I first say, that th●se two words are falsely translated by the old Interpreter out of the Greek, in behalf of the Honour of Mary. Secondly, I aver, that granting the Translation were true and genuine, yet no extraordinary dignity doth accrue thereby to Mary, but such (or greater) as is attributed to others in Holy Writ. For first touching the translation of the words, Gratia plena, you know (Mariadulus) I presume, that the Greek Word here used by the Evangelist, is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth only, Gratiosa, coming of the substantive, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gratia; yet for your advantage, you Papists do read, Gratia plena. But to proceed to the next Point of my former supposal.  Mariadulus. 
Nay, I pray you good Mariamastix) before you go on further, let me wipe away the foul aspersion, which you cast upon our Translation of the foresaid Greek Word. Here than I say, that S. Jerome (in Epist. ad Principiam Virginem,) whose translation herein we follow; S. Ambrose (in hunc locum.) S. Austin, (in Enchiridio c. 36. & sermone 13.14.15.18. etc.) Sophronius (in Assumptione B. Mariae.) Eusebius Emyssenus, (in haec verba Lucae, Mislus est Angelus Gabriel.) and diverse other later Doctors do with a joint consent interpret the foresaid Greek Word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gratia plena. Whereas you Protestants, not allowing this Translation, do agree only in disagreeing in your several translations hereof. For some of you translate, Gratiosa, as it seemeth you do: Others, Grata; Another, Gratis iustificata; another again, Gratis dilecta; finally another, Gratiam consecuta. Now I refer to indifferent judges, not blinded with Prejudice, whether the construction of so many ancient and learned Fathers, who with a mutual conspiration (or rather, by a certain livine Inspiration) have translated Gratia Plena, is to be preferred or not, before any different construction thereof, given by any one Protestant?  
Thus much in defence of our ancient Catholic Traslation of the Greek Word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But now (Mariamastix) you may proceed, according to your former intended Method; To wit, touching the supposal, that admitting, we did translate the foresaid Word truly, notwithstanding the Honour of the B. Virgin would not appear to be greater thereby; I doubt not, but what you shall now deliver Hypothetically, and by supposition, will prove as weak, & in itself lose and dissolute, as what you have already spoken Categorically and positively. But proceed, I pray you.  Mariamastix. 
I see, you ever disvalue and sleight all my arguments; yet (I trust) the Event will prove of what force that is which I shall now allege. Hear than I say, that admitting for a time, your Construction of the former Greek word were true, and that Mary were full of Grace; yet this privilege of Grace is imparted to diverse others, and not to her alone. Therefore no peculiar Honour arriseth to her thereby. According to this my assertion, we read, that Elizabeth and Zachary were replenished with the Holy Ghost (Luc. 1.) As also the Apostles, (Act. 2.) S. Peter, (Act. 3.) S Paul (Act. 9) and (besides some others) all the disciples of the Apostles are said to be, pleni Spiritu sancto, full of the Holy Ghost (Act. 13.) Thus we see, that no Encomion, or Laud is given to Mary by the words, Gratia plena, which is not attributed to all these here alleged, yea in a more full manner; since these were Pleni Spiritu sancto (as is said) and Mary was full but of Grace, which is but the Effect of the Holy Ghost; But the Effect is ever inferior and less worthy, than the Cause.  Mariadulus. 
It is strange, to see how you rack your wits against the intemerate Mother of God. But to these your Examples I answer, That to those, who rest more in the sound of the words, then in the use of the phrase of Scripture, it may seem (I grant) a greater matter to be full of the Holy Ghost, then to be full of Grace: But the custom of the Scripture impugneth this Conceit: for since it teacheth, that many were full of the Holy Ghost, and but most few were full of Grace▪ it evidently showeth, that this later, to wit, to be full of Grace, is so much of greater worth, as falling out but seldom, than the former, I mean to be full of the Holy Ghost, as falling out more often. I mean not hereby, that the Holy Ghost (which is the fountain, and author of Grace) should be of lesser dignity than Grace itself; but my meaning is, that those, who are said to be replenished with the Holy Ghost, are understood to be full of the spirit of the Holy Ghost, in respect only of some particular gift of the Holy Ghost in them, as in externally working of Miracles, or in some other such strange, and unaccustomed particular thing. But who are said to be replenished, or full of Grace, are understood to be full, and enriched not only with one gift of the Holy Ghost, but with justifying Grace, and abundance of all the gifts of the Holy Ghost, so far as Man's Nature is made capable of them.  Mariamastix. 
Admit for the present, this your doctrine were true, touching those, who are said to be full of the Holy Ghost, and those who are full of Grace, and that my former Examples by this your wise distinction could be avoided; yet is your cause little bettered thereby, seeing we find, that not only our Saviour, but also S. Steven (Act. 6.) are said (to use the same words given by the Angel to Mary) to be pleni Gratia. Thus S. Steven (and by the same ground, many other Martyrs) doth equal Mary herein.  Mariadulus. 
It is most wonderful, to observe the procacity, and insolency, which the Sectaries of this age, do vent our against the B. Virgin, and how they labour to make her become prostrate to all dishonour and contempt. Touching this your poor argument (Mariamastix) you must understand, That all those, who are said to be full of Grace, have not one, and the same measure and proportion of Grace. For we see, The fountain or Wellspring is full of Water; the River from thence streaming, is full of Water; yea the lesser rivulets or brooks are also full of Water. Notwithstanding the Wate● in the Fountain is more in quantity, and better for purity and clearness, than the Water in the main River; and the Water in the River, greater and purer, than the Water in the Rivulets, or small Currents.  
So Christ is full of Grace, as the Fountain, or Wellspring, from whence Grace doth originally flow, and is derived to all Men: The Mother of Christ, a● the river next to Christ the fountain, is full of Grace; Which river, though it hath less water in it then the Fountain, yet it turneth with a full stream. S. S●●uen is also full of Grace, yet in compare of the River (our B. Lady) but as a shallow Rivelet. And this is the judgement of these Fathers following, touching this point; to wit, of A●●●●ose (in hune loeum.) Emyssenus (in homil. in haec verba, Missus est Angelus Gabriel.) Chrysologus (Serm. 142.) Beda (Homil. ●. de B. Virgin.) and Ambertus (lib. 6. in Cant. Cantiedrum.) But pass on forward (Mariamastix) in this your undertaken Gloss.  Mariamastix. 
Well, to forbear (for greater expedition) to reply to this your conceited Answer, what construction can you give to those words following, Dominus tecum; and the other, Bevedicta tu in ●●dieribus, to advance Mary's honour thereby? Here I say, that these words, Dominas tecum, import no more, but that the Angel prayed, that the Lord might be with Mary; Which I prove to be true, since the very same Words are used in the same sense even by Angels to Men (Judic. c. 8.) as also by Men to other Men (Ruth. 2.) In like sort, those other Words following, uz. Benedicta tis in mulieribus, are to be interpreted, to be a Prayer of the Angel, that Mary may be blessed. Furthermore, this benediction of the Angel is not to bear comparison with the blessedness of Men (which may be thought to be greater) but only of Women; and so accordingly it is restrained by those words, in mulicribus. Now in either of these short clauses, where is Mary extraordinarily honoured by the Angel, since the Angels pray for men in general?  Mariadulus. 
It seems (Mariamastix) you will ever be yourself; I mean, you will ever continue in your deplorable Malignity, against the Mother of the Redeemer of the World. To come to your Objections, First, touching the words, Dominus tecum; they signify not a precation, or prayer (as you surmise they do) but an absolute Enunciation, delivered by the Angel, that our Lord is already with the Virgin; For it is not to be doubted, but that these Words, Dominus tecum, are an explication of the former Words, Gratia plena: And therefore both the Sentences are to be understood after one and the same manner; To wit, that seeing the B. Virgin was full of Grace, in that she was replenished with divine Gifts; that consequently our Lord was with her, and did spiritually inhabit in her. And accordingly S. Austin thus expoundeth the words, Dominus tecum saying, (Serm. de tempore 18.) It est Dominus tecum etc. Our Lord is so with thee (O Mary) as that he is in thy hart, in thy womb; He doth replenish thy soul, replenish thy flesh: And conspiringly hereto all the Fathers above alleged, touching our former interpretation, of the Words Gratia plena, do agree.  
To descend to those other Words of the Angel, Benedicta tu in mulieribus, and to your Scholia given of them; I affirm first, that these Words do not import only a Prayer, but a positive Assertion, for the Angel doth not pray, that the Virgin should be blessed of God; but doth only pronounce and affirm, that she is already blessed. My reason hereof is this: In that she could not wish for any greater benediction of God, then that she should be full of Grace; but at that very instant she was full of Grace, as above is demonstrated. Furthermore, the same appeareth even from the contexture of the words of the Salutation; For since, these several short passages, Gratia plena, Dominus tecum, benedicta tu in mulieribus, are in one, and the same period of Scripture, and are delivered in the same Tenor; they ought therefore to be interpreted after one and the same manner. But the two former Passages, to wit, Gratia plena, and Dominus tecum (as we have showed I do contain a positive Annunciation or Affirmation, and not a Precation, or Option and Wishing. Therefore we may irrepliably conclude, that this third Passage also, uz. Benedicta tu in mulieribus, aught to be interpreted in the same manner after the two first Clauses.  
Now to that, where you say, that the Benediction here ascribed to the B. Virgin, is restrained only to the degree and proportion of the Benediction given to Women, and not to Men; since we read, in mulieribus, that is inter mulieres, and not, in hominibus, and therefore ought not to be of that weight and dignity with that benediction, which is given to Men: To this I answer, that since our B. Lady is a Woman, and not a Man, therefore the Comparison of the Benediction ought to be only of those, who are of the same Sex, or kind. Thus much (Mariamastix) touching your Paraphrazing, and our Catholic illustration of the Salutation of the Angel to the Blessed Virgin. If you have any more dregs to draw out of your former Vessel, forbear not, but let them run forth, without further delay.  Mariamastix. 
I will beat down the force of all this your former explanation of the Angel's Salutation, even with this one unanswerable, and choking Argument. It is taken from Christ his own Words, and it is this. If Mary be not blessed at all, how then can your former interpretation (by which you so much magnify her) be true? That she was not blessed, Caluin, my Master (in his Harmonia) and I do thus prove. You know, we read, that a certain Woman, mentioned in Luke 11. saying to Christ, Beatus venter qui te portavit etc. Blessed is the womb that bore thee, and the paps that thou didst suck; Christ answered (or rather reprehended) her in these words: Quinimo beati, qui audiunt verbum Dei, & custodiunt illud: Yea rather, Blessed be they who hear th● Word of God, and keep it. Now from these Words of Christ I do evict, that they did deny that (to wit, that she was blessed who bore Christ) which the Woman afore did speak; and did affirm that, which was not said; Which is as much, as to say, that Christ denied Mary to be blessed, and did restrain blessedness only to them, who hear and keep the Word of God. This is my Aries, wherewith I beat to the ground the whole Systema and frame of your Romish explanation of the Aue Maria.  Mariadulus. 
Peace (Mariamastix.) Tell me, what hope can he have to be hereafter of the number of the Blessed, who endeavours to exterminate the Queen of Heaven, out of the number of the Blessed? And have you not a horror to wound the Mother's honour, with the Sons misconstrued Words? O serpentine and almost unpardonable malice! But to your Reason, which you vauntingly call your Aries; I grant, that Caluin (your Idol) argueth according to your Method herein. But let Caluin repent (but o! now it is to late, since his poor soul remains in everlasting pains) and you repent also of these your both plasphemous speeches. Take notice then, that our Saviour's Words in his former Answer to the Woman, imports thus much; Yea rather: But who saith, Yea rather, is presumed to affirm both that, which is said, and that which is to be said; But withal preferreth that to be said, before that, which is already said.  
For example, if one saying, This is a fair Sapphire, you should answer, yea it is rather a fair Diamond; you do not deny it to be a Sapphire, though withal your Words imply, that a Diamond is a richer stone than a Sapphire. But to proceed further in this my Answer. Admit, that Christ had said in express Words: The Womb, that bore me is not blessed, neither the Paps, which I did suck; but they are blessed, who do hear the Word of God, and keep it. Admit, I say, so much for the time, yet could neither Caluin, nor you from hence infer, that Christ denied that, which the Woman had spoken. For do we not thus read (Ose. 6. Matth. 9) Misericordiam volo, non sacrificium: I will, or expect Mercy, and not Sacrifice, and yet it cannot be necessarily deduced from these words, that God would not have Sacrifice; but only, rather less to have it, then, Mercy In like sort, it is said (Matth. 10.) Non estis vos, qui loquimini, sed etc. It is not you that speak, but the spirit of your Father, which speaketh in you: Yet we cannot from hence conclude, that the Apostles did not speak; but that it was rather the Spirit, which spoke in them, by way of suggesting, what they were to speak. Thus in such kind of speeches, that which seems absolutely to be denied, is not denied, but only in reference, or comparison of some other thing. Now from these premises it followeth, that Christ in the former words, was so far from denying, that the womb was blessed, which did bear him, as that he rather affirmeth the same, as Beda and Theophilactus (in Comment.) and also S. Chrysostome (apud S. Tho●am) do teach.  
Thus far Mariamastix) touching the Catholic Expositions of these former Passages of Scripture, above insisted upon by you. Only before I give a full stop hereto, I do demand of you, how you can Apologise for yourself, at the most dreadful day, when our Saviour coming in all pomp and glory, to judge the actions of every particular Man, shall say to you? Thou poor Miserable Man, couldst not thou be content to perpetrate diverse sins, out of thy own frailty; but that thy illimitable wicked disposition (for thy greater damnation) must needs arrive to that ascent and stray●e, as that not only (by way of inference) to depress the worth of thy Redemption: but also to wrong the Honour of my own most dear Mother (and in her, my honour and dignity) with thy envenomed tongue, by detorting my own words (delivered of her) to her disgrace, and contumely; so making me to lessen her worth and excellency? I say (Mariamastix) what can you plead at that time for your excuse? But proceed further in this your undertaken Scene.  Mariamastix. 
You use a redundancy of speech, and fullness in words against my arguments, thereby to seem to lessen their force; But I will proceed to other Points. And next what say you to john Baptist? Whose worth the sacred Scripture celebrateth in these Words, (Matth. 11.) Inter natos mulierum non surrexit maior, johanne Baptist●: There hath not risen among the borne of Women, a greater, than john the Baptist. Hear you see, the Supremacy of all Makind is ascribed to John Baptist. Hence than it followeth, that Mary (whom you seek to advance above all both Men and Women (since she was borne of a Woman) is inferior in dignity to john Baptist. Hear now (Mariadulus) I hope, you will yield to the Words of Christ; And consequently, then must Mary yield all superiority to john Baptist.  Mariadulus. 
The knot of this your difficulty is easily loosed. And first, if the words by you alleged, were so strictly to be taken, as you pretend, than should S. john Baptist be greater, than Christ, the Redeemer of the World; seeing Christ is one of those, who are borne of Women.  
Secondly, even Reason demonstrateth the contrary to your Assertion: For how can any Man be induced otherwise to believe, that since S. Mary is the Mother of the Redeemer of the World, S. john Baptist only the Precursour of the Redeemer of the World, but that the B. Virgin should be so much greater, than S. john Baptist, by how much she did stand more near in conjunction to Christ, then S. John Baptist did stand?  
Thirdly, and lastly, I say, that (as S. Jerome doth teach) S. john Baptist in these Words spoken by Christ, is compared only with the Holy Men of the Old Testament; But Christ, and his Mother, as also all the Apostles, do belong to the New Testament. Thus (Mariamastix) you may perceive, how the smoke interposed between the Truth and your sight, touching the balancing of S. John Baptist (my holy Patron, and I his poor suppliant) with the Virgin Mary, is easily dissipated, and dispelled (as a cloud before the sun) through the clear illustration of the sense of the former Words of Christ. But continue (Mariamastix) in your undertaken Province.  Mariamastix. 
How do you warrant so many Feasts and Holidays, celebrated by you with great pomp (I may well say, with superstition) in remembrance of Mary; A point, in which I insisted in my Sermon? I tell you plainly my Spirit can hardly brook them: Christ himself hath no more (if so many) peculiar feasts appointed by the Church, than his Mother hath. Do not then you Papists equal her in honour with Christ; since in celebrating her Memory you do equal her with Christ? O impious devotion!  Mariadulus. 
This your Cloud of Error is easily dissipated and dissolved. First, I say, How many Solemnities soever are kept by the Church in honour of our B. Lady, they all (though externally resting in the veneration of the Holy Virgin) are by the mediation of her, terminated in Christ; And therefore they may be truly and virtually called the feasts and solemnities of Christ, since they are instituted in honour of the B. Virgin, only (and not otherwise) as she is the Mother of Christ, our Redeemer. Thus (for example) the Honour exhibited to any great favourite of a Prince, may be justly said to be given to the Prince himself; since the true Cause of the exhibition of the Honour, is the Grace and Favour, which the Prince beareth to such a Worthy Personage.  
Secondly, I answer, that if these several solemnities of our B. Lady may not justly and deservedly be observed; then hath the whole Church of God foully erred (and this for many ages together) both for the Institution, and practise of them; And such as you are, (Mariamastix) only hold the truth in impugning of them; the grossness of which conceit to apprehend, I refer to any man, enjoying but his five senses.  Mariamastix. 
You seek (Mariadulus) to bear me down with the stream of many impertinent Words, the refuse of discourse; but with force of reason you do not. And were it not, I am loath to expatiate further in discourse, than the particular subject now disputed off, would well suffer, I could easily dissolve your argument drawn from the authority & custom of the Universal Church. But this time, and the present Occasion do not permit it. But to give the reynes to your own desire, and seeing you speak so highly, and vauntingly of the several feasts & solemn days of Mary, you may insist in them at your pleasure, and produce your chiefest Reasons, upon which you anchor your judgement therein.  Mariadulus. 
I will satisfy your motion. But before, I must tell you, that I do not labour to bear you down (as your phrase is) with a stream of many impertinent Words. No, for I acknowledge that an overcharge of needles words, is but smoke of speech. But to hasten to the several feasts of the immaculate Virgin. I will begin with the feast of her Nativity, then of the Annunciation next of her Purification, & lastly, of her Assumption into Heaven. As for the feasts of her Prescutation, and Conception, because they are not kept with so general a Solemnity of the Church, as the former are, I will pass them over.  
Now touching the feast of the Nativity of our Blassed Virgin, which falleth upon the eight day of September; If we will take into our consideration, who she is (whose Nativity we do celebrate) and to what end she was borne, we shall easily give allowance of that festival Time. The Ark (we read) was curiously wrought, only to the end to keep within at the Law of Moses; And shall not then She be of an extraordinary Perfection (and consequently the time of her Birth worthy all due veneration) within whose most chaste Womb was enclosed the Saviour of the World, & who abrogated the Law of Moses?  
Again, this feast is the Birth day of Her, who being a Virgin, is the Mother of God and of her Creator: Gen●isti, qui ●s feci● (saith the Church of her) & 〈◊〉 aeternum permanes Virgo. (in officio B. Virg.) And hereupon it came to pass, that the Ephesin Council (being one of the first four Counsels) consisting of two hundred Bishops, was chief assembled for determining, that it should be holden as a Catholic Verity, and an Article of Faith, that the most Glorious Virgin Mary was the true Mother of God; And thereupon she is called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Deum pariens.  
Now, what honour is due to Her, is partly known by this Axiom in Philosophy; To wit, that there is such a near interlinking between the Effect and the Cause, as that (if there be no rust hindrance) the one doth participate of the others worth and Perfections. Therefore it followeth, that with what accidental Perfections of Wit, of Beauty etc. Christ was endued, the same did the B. Virgin (though in a lower proportion) enjoy. Have we not then just occasion to say, that only such a Mother, deserved to bring forth so worthy a Son, and only such a Son deserved to have such a Mother? For as she gave to him the Humane Nature, so he gave to her Fulues of Grace. Thus the Glorious Virgin for his humane Nature was his Mother, and she in respect of Grace, his Daughter; And thus the Mother, is become the Daughter, & the Son, the Father. Thus who will truly confider and ponder the dignity of the B. Virgin, shall find he hath just reason to say with the Catholic Church: Nativitas tua, Deigenetrix, Virgo, gandium annuncianit uniner so mun●o; Ex te enim ortus est Sol Institiae, Christus Deus Noster. (in offie. B. Virg.) And thus far in Apologizing for the feast of the Nativity of the Holy Virgin Mary; Only I will conclude, that we see it is the custom (and most laudeble) that Princes will have their own Birthday, or the Birthday of the Heirs apparent, to be kept yearly, with all Royal Pomp and Solemnity; And shall then the Nativity of Her, who brought into the World the King of Heanen and earth (in compare of whom all terrene Princes are but poor worms of the earth) be wholly contemned? Such is the blindness of Innovation in matters of Religion.  
To descend to the feast of the Au●●●nciation of the Glorious Virgin being the 2●. of March. And hear we may well call to mind, that temporal Potentates do use to send some one or other of the chiefest of their Nobility, as Ambassador to other Princes, according to the greatness of the subject of their Embassage. And by the worth of the Ambassador, we may make a coriecture of the Worth of the Prince, to whom the Embassage is sent. If than the Angel Gabrial (being the second, among so many Millions of Angels and Celestial spirits) was sent by God, to bring the B. Virgin the comfortable Salutation of her future being the Mother of the Redeemer of the World; doth not this, most loudly, even trumpet forth to all Christians, both the supreme dignity of the Virgin, to whom the Angel was sent, as also the infinite worth of the Embassy? And may not then the remembrance of so Great an Embassage he year●● kept with solemnity? It being Great, for the Person, from whence it came, being God; Great for the Person, to whom it came, the most blessed, and Holy Virgin; Great for the Person, by whom it was sent, the second Angel of the Celestial Court; and lastly Great, for the business and subject, which it concerned, to wit, the Redemption of Mankind.  
But to proceed further. The Reasons, which do warrant the solemnity of her Nativity, do also warrant the institution of the feast of the Annunication; Since the chief Mysteries were perfected in her Annunciation, fo● the accomplishment whereof she enjoyed her Nativity. And therefore here we may with exulation and joy sing, with the whole Church of God: Rorate Caeli desuper, & unbes pluant justum; aperiatur terra, & germinet Saluatorem. (Isa. 45.) For this was the time, when the Angel saluted the Virgin, unfoulding to her from God, that she being Earth, should nevertheless bring him forth, who should save the World, drowned afore for so many ages, in sin and damnation. Therefore as that Nation, which hath lived for many hundred years, in extreme thraldom, and servitude to a most tyrannous Prince, could not but justly rejoice, and with all cele brity much honour the time, when infallibly it should be declared to the People, that at such a near ensuing time, their Vassalage should cease, & that they should be restored to their former free doom: Even so here, when the World did take notice, that the Eternal Word of God should be inearnated in the womb of the B. Virgin, to redeem Mankind from the Tyranny of the Devil, it ought highly to prise the Time, and celebrate it with an yearly jubily and Exultation, in remembrance of so most comfortable a Message.  
I say further more:  jesus Christ was to redeem the World with the effusion of that blood, which he took of the B. Virgin, it therefore may be said in a sober Construction (for rack not my words unto a bad and never-intended sense) that the said glorious Virgin in some sort, concurred to the Redemption of Mankind.  
I add to the former reasons, that true it is, that God could have made a better Heaven, a better Earth, a better World, & better Men, than he hath made; but he knew not how to make a better & more worthy Work, then to make God, Man. This than not to be denied, hath not the Church of Christ most urging inducement, to celebrate with an Anniversary Honour and reverence, that most happy hour, wherein the Work of our Redemption first took it beginning, according to those words of the Angel to the Virgin: Ecce concipies, & paries, & vocabitur filius Altissimi? (Luc. 1.)  Mariamastix. 
You have spoken enough (Maria●ulus.) But howsoeven, I do think, that these two feasts already discoursed of, were sufficient (if not too many) for the remembrance of Mary. Christ himself hath but four or five special sestivall times, kept with celebrity of his remembrance; Two then are enough for the remembrance of a Woman. In regard whereof, you may pass over in silence those two other feasts usually celebrated by you; I mean the Purification, and her Assumption.  Mariadulus. 
O, Envy not the glory of the B. Virgin! For how can it be thought, that you truly reverence Christ, who endeavour to diminish the reverence due the Mother of Christ? Concerning the other two feasts of the Virgin (by you somuch disesteemed) I will a little touch upon them; not so much for your satisfaction (for none it seems you will receive) as to show to the Auditory here present, the Reasons, which moved the Church of God to institute, and yearly celebrate them.  
First then touching the feast of the Purification, being the second of February: For the better understanding of the reason of the Institution of this feast, we are to remember, that the old Law appointed that if any Woman should conceive with Child by a Man, and it to be Male, the mother should be accounted unclean seven days, than the child should be circumcised the eight day. And further, that she shall not touch any holy thing, nor enter into the Temple, till the end of forty days; at what time she shall go into the Temple, and offer her Son in the Temple, in memory that the Hebrews departing out of the Land of Egypt, the Angels killed all the first. borne of the Egyptians. This was the Law.  
Now, though this Law did not bind the B. Virgin (because she conceived not by Man, but by the Virtue of the Holy Ghost, and therefore she was not unclean) yet (as S. Bernard saith) in imitation of her B. Son, when not being subject to the Law of Circumcision, would neverthelesle becircumcised by the jews: So the holy Virgin through the same Reason would go to the Temple to be purified, & there would offer up her dear Son. At what time old simeon, of whom we read, that he was Just and feared God, expected (as the Evangelist recordeth (Luc. 2.) the consolation of Israel; & had an answer from the Holy Ghost, that before he died, he should see the Aunoynted of the Lord, that is, the Messiah. And according hereto, simeon finding Christ in the Temple with his Mother, took him into his armet, and in acknowledgement, that Christ was the Messiah, he did sing that joyful song like a swan, which sweetly singeth before his near approaching death: O Lord, now bet thy servant departed in peace, according to thy Promise; for mine eyes have seen thy Salvation. (Luc. 2.)  
The Catholic Church at the institution of this feast, hath appointed, that the faithful Christians should make a solemn Procession. And every one of the faithful should earry a litie candle in their hand, in representation of carrying of Christ (who is the true light of the world) in S. simeon his arms. Now for the better Remembrance of all these former Mysteries, the Church of God hath thought it most expedient, by an annual Feast, to celebrate them. And thus much briefly of the feast of the Purification.  
Lastly, to descend to the feast of the B. Virgin her Assumption up to Heaven in body, which is kept upon the fifteenth day of August: Which feast the Church celebrateth in these words, Maria Virgo assumpta est ad Aethereum Thalamum, in quo Rex regum stellato sedet solio: (in office B. Virg.) As also in these other, Assumpta est Maria in caelum; Gaudent Angeli, laudantes benedicunt Dominum. (ubi supra.)  
Touching the Assumption of our B. Lady, two things are chief to be weighed. The first, is the certainty of her Assumption; which all Sectaries with open mouth deny, as you (Mariamastix) did in your late Sermon against the B. Virgin. The second (which resulteth from the first) the just Reason of celebrating her Assumption.  
Touching the certainty of her Assumption, Dionysins Areopagita, (in his book, de divinis Nominibus.) lunenall Bishop of jerusalem, (in his Relation to the Emperor Martianus) and S. john Damascene who lived nine hundred years since (in a certain Sermon of this subject.) do all jointly affirm, that by the special privilege and Providence of God, it was granted to his B. Mother, that all the Apostles (excepting S. Thomas, who came thither three days after) were present at the deat● of the B. Virgin. The Apostles seeing the Virgin to be dead● enfolded her reverently in white liunen, and laid the Body upon a Bear, and carrved it unto Gethsamini, with great solemnity of the Apostles, Disciples, & other devout Persons, and there made a Grave, in which the Body was laid.  
The foresaid S. Damascone recordeth, that S. Thomas (the Apostle) came three days after her interring, and having a thirsting desire to see the dead Body, in regard of his absence at her death, entreated the other Apostles to open the Grave unto him, that he might see the dead Body, and do honour and reverence unto it. At his request they opened the Grave, but found there no Body at all, but only the linen, within which, the said sacred Body was enfolded, and withal perceived a most sweet savour and smell in the same place. Upon the wonderful and unexpected fight whereof, all the Apostles concluded, that our Lord, who had taken flesh of Her, would grant her the Honour of rising, before the day of the Resurrection; and that she should as well in Body, as in Soul, presently ascend up to Heaven. I will add hereto, what junenall, the foresaid Bishop, saith; to wit, That this stupendious Wonder was not seen by the Apostles only, but also by Timothy Bishop of Ephesus, and Dionysius Areopagita; both of them being Disciples of Saint Paul, and both being present thereat; as also by Hierotheus; and diverse others Saints, witnesses thereof.  
These Premises are the ground, whereupon the Catholic Church resteth for the belief of the B. Virgin's Assumption into Heaven both in soul and Body, before the Common day of the Resurrection. And to the former proofs I may adjoin these following. The Centurists do witness (Cent. 5. c. 10. col. 1127.) that S. Austin did write a Book, entituling it, De Assumptione Virgins mariae. The opinion of which doctrine was so anciently received, that the Emperor Mauritius (more than a thousand years since) celebrated a festival day thereof, as Nicephorus l. 17. c. 28. recordeth. Yea the certainty of this doctrine is further proved from the authority of S. Jerome, in a notable Sermon, styled, De festo Assumptionis Mariae, though some others ascribe it to Sophronius, in time his equal. In regard of the great Antiquity of which Feast, we find Dretserus (the Protestant) to reprehend Pope Damasus herein, thus saying: (de festis diebus. p. 148.) Damasus ordained the feast of the Assumption of Mary, in the year of Christ, three hundred, sixty four, with an  Use, that thereby Honour might be given unto Her, and Prayers offered up etc. Thus this Protestant.  
But I will conclude this point with one most convincing argument, taken from S. Bernard, who thus disputeth hereof:  God hath discovered and revealed the Bodies of many Saints (which lay hid in diverse places) that they might be honoured of faithful Christians; it then inevitably followeth, that if the sacred Body of the Blessed Virgin had been still on earth, he would in like manner have made known, no doubt, ●n what place, or Country it did lie: For it not being certainly known, where that Body or any part thereof is in any place of the World, although there be found and known some relics of her garments; it may be irrepliably concluded, that her Body is not to be found in earth, but only in Heaven. And this is S. Bernard's demonstration in this Point.  
Thus much in proof of the certainty of the Assumption of the B. Virgin Mary Now it being once granted, that her Body was assumpted up to Heaven, how much reason hath the Church to record her Assumption, by instituting thereof an yearly feast; And to read in that her Honour, Hodie ●aria Caelor ascendit: gandete, quia cum Christo ●●gnat in aeternum: Exalt●ta est Sancta Dei Genitrix, supra Choros Angelorum, ad c●lestia regna?  
I will conclude this Point, only saying, that if most Countries do yearly observe, with honour, the day of the Coronation of their Prince; May not then we Christians keep with a more special Solemnity the time, when the B. Virgin (who brought forth him, who is the King of Heaven and Earth) first by her Assumption enjoyed, not a temporal Crown, but the Eternal Crown of Heaven?  
Thus far (Mariamastix, and the rest of you Auditors here present) for the justifying of the Catholics their keeping all the former four yearly feasts, and solemnities of the B. Virgin.  Mariamastix. 
Well, to let all this pass, touching the former feasts, as enough (if not too much) discoursed of; I would have you (Mariadulus) to take notice, that I have been a Travayler, and have breathed the air of your Popish Countries. And indeed these eyes of mine have been witnesses, that you Papists do there give undue veneration, not only to Mary herself, but even to her Image and Picture. How often have I seen (to my great disedification, but strengthening me in the Gospel) an Image of Mary placed, either in a Church, or in the corner, & turning of a Street; To which some have kneeled down, and prayed, whether to the Image of her, or to her, I know not; Others, as they passed by, have made a knee, and put their Hat off. Yea I have seen some of those Images clothed (as it were) with fine Vestments, & waxed Candles burning, before them. I have further observed, how in most great Towns, the chief Church is dedicated to Mary; whereas all Churches are to be dedicated to God alone. And therefore it seems Idolatry, to perform that worship to Mary, which ought to be performed to God alone. Again, in most towns of Note, there is a certain Sodality, or Company of Men and Women, who are called the Sodality of the B. Virgin. Now to what end is this Sodality, if Mary be to be worshipped of all? since this may be effected without making any peculiar Sodality or Confraternity? To be short, I have observed, that three several times every day, at the ringing of a Bell, to wit, at six of the Clork in the morning, twelve in the day time, & six at the night, each Man ●s to fall down on his knees, yea if it be in the streets, to say some Aue Maria's. O manifest and gross Idolatry in you Papists!  Mariadulus. 
O manifest and gross Ignorance, in you Professors of the Gospel! Touching your travel, it may be, you have been in Catholic Countries; And if you have reaped no profit thereby, being on all sides encompassed with the sight of devout Religious Men, and practise of Virtue, thank yourself▪ seeing it should seem, that during your stay in those places, you laboured to unite your own forces more strongly together; and so your pertinacy & sti●nes in judgement increased, in itself (as I may say) per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now touching the Worship, which (you say) you have seen in Catholic Countries, exhibited to the Image or Picture of the Blessed Virgin, I can but grieve to see, how Ignorance is masked under the veil of Satirical Reprehension; and that the show of Reason should produce in Man, the Effects of the want of Reason.  
Therefore, though the handling of this Point toucheth upon a new Question, to wit, the worshipping of Images; Yet for your Instruction (though it seems you can hardly brook this word) observe what the Cartholike Church teacheth therein. First, it teacheth, that the honour is not done to the Image, as it is wood, or stone, or the like, but it is done to the Saint, whose Image it is, by the mediation whereof the Honour is so transferred. Secondly, the Learned do teach, that so far forth, as concerns exterior Acts of worship, it is not easy to distinguish the several kinds of Worship; of which some kind is due only to God, other to Saintes, and Men. For almost all exterior Acts are common to every kind of adoration and Worship, excepting Sacrifice, which is peculiar only to God. And according hereto we find, that Abraham with the same exterior Act of bowing his body to the ground, did adore God, Genesis 17. did adore the Angels, Genes. 18. and did adore Men, Genes. 23. Therefore to apply this: Where you say, that you have seen diu●rs to kneel before the Image of our B. Lady, or to put their hat off, as they passed by the Image; this proveth not, that they give the same Honour either to the Image, or to the Virgin herself, which is due to God. For we see, the Subject kneels to his Prince, the Son to his Father, and yet the Honour given to the Prince by his Subject, is different from that, which is given to the Parent, by the Child. Thus much to take away this your stumbling Block; since (as is said) not the external Act of worship, but the different internal Acts of the Understanding and Will, consisting in a different apprehension of the worth and dignity of him, to whom the Honour is given, distinguish the Honour due to God alone, from that which is given to Saints, and other Creatures. And therefore S. Thomas truly teacheth, (2. 2. quaest. 103. art. 3.) That there are so many several kinds of Adoration, as there are several kinds of Excellencyes.  
Now, touching the costly Vestments of silk and gold, wherewith (you say) you have seen the Image of our B. Lady to be (as it were) clothed: What proveth this? We read, that God would have the Tabernacle to be most richly adorned; so as all the Instruments of the Sanctuary were of gold, and the curtines of the Taberuacle, & the Priestly Vestments were made of silk, purple, coastly▪ cloth, inserted with precious stones; as appeareth in Exodus Cap. 25.26.27. & sequent.  
This then being the pleasure of God in the old Testament, (which was but●● Type or figure of the New Testament;) what dishonour to God, or Idolatry otherwise do we commit, in adorning with curious Vestments; the Image of the Mother of God?  
And as concerning wa●en Candles burning before her Image; These lights do but represent the light of the son of her, before whose Image they burn; since he is the true light of the World: Eg● sum lux Mundi. (so a●● 8.)  
And that lights were burning in the day time, in the Churches, and other holy Places (and this Use to be in the Primitive Church) is proved, from the Authorities of Euscbius, (l. 4. d● vita Constantini c. 66.) from the fourth of Council of Carthinge, (Can. 6.) from Icrom●, (coutra Vigila●tium. c. 3.) as also from the Confession of the Centurists (Cent. 4. col. 497.) Thu● much (Mariamastix) in full solution of your two former silly Objections. But to proceed to the rest. Touching the dedication of Churches to the Mother of God; I first say, True it is, that in most Cities, some fair and sumptuous Church is dedicated to her; but this without any indignity to God, as if he were deprived of his honour thereby. And therefore for your better instruction (Mariamastix) you are to conceive, that where we say, S. Mary's Church, in such or such a City (and the like may be said of all other Churches, bearing the names of Saints or Angels) we mean thereby, That the Church is dedicated only to God, but yet in Memory, & in the Name of S. Marry; and so dedicated to God, as that therein we are (among other our Prayers) to pray to God, by the intercession of S. Marry Now, how is God rob of his honour by such a dedication?  
I also further say, that in taking exception against Churches, dedicated to the Blessed Virgin, you do by such your proceeding quarrel at Antiquity. For the two Popes, Liberius, and Sixtus (both which lived above a thousand years since) did dedicated Churches to our Blessed Lady as appeareth in lib. Pontificali. Touching the greater Antiquity of dedicating Churches to other Saints, (and consequently, & by the same ground, to the Blessed Virgin) see Cyrill, Cateches. 16. Athanasius in epist. ad solitariam vitam agentes. Chrysost▪ homil. 28. ad Populum. Euscbius l. 4. de vita Consiantini●, c. 58. Ambrose l. 1. Epist. 5. ad Felicem Episcopum Comensem. Jerome l. contra Vigila●tium; Finally Austin l. decura pro tortoise. c. 1.  
Touching your second Exception; I grant, there is a Company of devout Catholics, which make (as it were) a body or Communality among themselves, and called the Sodality of the B. Virgin the Mother of God. But what can here be disliked? It is certain, that all good Catholics do bear duty and reverence unto Her; yet some of them in practice more than others. Now if a certain number of them do oblige themselves to perform more Prayers, and austerities, also to exercise more good Works, in the name and honour of the B. Virgin, as being the Mother of our Redeemer, than other Catholics do; who can justly reprehend this, except with all, they could justly reprehend all increase of Devotion and Piety: An ocu●as tuus nequam est, quin ego boun● s●●●? Math. 20.  
To your last Eyesore; It is true, that all Catholics do repeat the Salutation of the Angel to the Blessed Virgin, and this for the most part upon their knees, if the Place will suffer. Now I much wonder, how you can be disedified herewith; for since it is practised in remembrance of our grateful acknowledgement of the Benefit of our Redemption, you cannot be displeased with this custom, but you must needs be also displeased, that Christ was borne of the B. Virgin, and after died for man's salvation. And thus much to unloose these your former knots, and difficulties.  Mariamastix. 
Cover stocks and stones with curious Vestments, and set before them burning Tapers, as also practise these your other superstitions, as long as you will; it shall move me nothing: Only I can but pity such your blindness. But your superstition (Mariadulus) resteth not here, for it passeth further in diwlging (as I proved in my Sermon) that infinite Miracles have been wrought at the Images of Mary: So ready you Papists are to enchant the ignorant with such doting fooleries.  Mariadulus. 
Animalis homo non percipit ea, quae sunt spiritus Dei. (1. Cor. 2.) Because such Miracles do transcend the ordinary Course of Nature, you therefore reject them; in which your proceeding you interleague over nearly with the Atheist (pardon my blunt, yet true, phrase of speech) who acknowledging no other God than Nature (which is but the ordained and prescribed connexion of Causes, with their Effects) doth repute all Miracles, as fabulous. But to confront this your bold Assertion, I say, that though in almost all Catholics Countries of Christendom, Miracles have been wrought before the Images of the B. Virgin, and at sacred places to her devoted; yet I will insist only in some few (among diverse hundreds) performed at Loreto in Italy, and (in our days) at Sichem, in the Low-Countries, and such as any forehead (which hath not abandoned all shame shallbe loath to deny. I will begin with the Miracles, wrought at Loreto; and will only allege for greater brevity, six. In delivering of which, I will for the most, even literally follow the Author of the Book, entitled, The History of Loreto.  
1. The first than is of a Noble woman, who was cured of the Palsy in the year 1508. And it is in this manner: The king of Naples had a certain Person of his Council, called Longus, famous for many notable things; Whose wife being a woman of great account, was also called Longa, after the Syr-Name of her Husband. She was taken in all her Body, and tormented with such bitter pain, that she led a miserable life. Who rejecting all the help of Physicians, entreated her Harband, that she might be carried to Loret●. When she came thither, she requested her Son in law (who accompanied her in that journey) to procure a Mass to be said in that sacred Cell of the Virgin, agreeable to her purpose; The beginning whereof is. Repleatur os meum laude: let my mouth be fulfiled with praise; In the which is recited the Gospel of the Palsy man, whom Christ our Saviour did cure; though this kind of Introitus, was not proper to that day. She had scarce given this commandment to her Son in law, when she was brought (being attended on by her Son in law) into that sacred house, and presented before the Image of the B. Virgin; not doubting, but that our Lady's Prayers would be profitable to her; But behold, before her Son could fulfil her command, a strange Priest came unto the Altar▪ who beginning divine Service with this Jntroite: Let my mouth be fuifilled with praise; strooke her into so great admiration as that she re may n a while dismayed thereat. But presently turning unto her Son-in law, (who was not yet gone to procure that Mass, but was prepared to go) stay (said she) for it is bootless for you to go, for this is the Mass, I desired. And when it was come to the place of the Gospel, He said to the sick of the Palsy, I say to thee, arysc, A wonderful thing to be spoken, and scene; the Palsy woman, perccaving, that by a supernatural Grace, her Body was suddenly cured, and her soul replenished with unwounted sweetness, arose presently out of her Chair, with great joy; All there present being amazed at the strangeness of the thing, with flowing tears of joy, made no end of thanksgiving to the B. Virgin.  
When Mass was done, she went on foot to her lodging, to the great amazement of all her acquaintance, who were present at the miracle of so great a thing. At which time the Duke of Termero being by chance at Loreto, and knowing Longa, and her incurable disease very well; and also seeing her go on foot, was first amazed at the novelty of the thing; but presently being moved at so great a Miracle, he joined with her in praising Almighty God. And presently, a new Wonder made the Miracle itself, most evident. For the Priest who had said Mass to Longa, being long and much sought for, was not to be found, that you may believe, he was sent by Miracle to be the Minister of the Heavenly work. And Longa having obtained her Vow, purposed to consecrate to Almighty God her health, restored to her by Miracle: Whereupon she building a Monastery of sacred Virgins at Naples, betook herself to the service of incurable diseases, while Raymond Car●ona was Viceroy of Naples.  
2. Erasiaas, Deane of the Cathedral Church of Craconia in Polonia, being deaf in either ear, heard almost nothing at all; So that ●●●n did deal with him by signs, rather than words: But before his hearing was taken away, he had heard by report many admirable things of the B. Virgin of Loreto: And seeing he could get no help by means of Physic: and that the Heavenly house of Loreto came often into his mind, much grieved and perplexed with the Infirmity, it moved him to come to the sacred House of our Lady, that with great confidence he might say Mass in the most Majestical Cell of the B. Virgin, and implore her help, where he found most present remedy for his grief. For as soon, as he had ended Mass, he perceived, that his left ear was opened and cured; And the next day, saying Mass in the same place, he likewise recovered the use of his right ear: Where by he, who came to the most sacred House, deaf indeed, within two days departed thence, full glad of having recovered the perfect use of Hearing. He himself told the whole matter with tears of joy, to Rutilius Benzonius then Bishop of Loreto, and to Andrew Bentivoglio Governor of Loreto, upon the Nones of April, the year of our Redemption 1590.  
3. About the same time, a Knight of Flanders (his name is not set down, because he would have it concealed) escaped manifest peril of life, by the help of our Blessed Lady; Who by the commandment of the Prince of Parma, going on improvidently with eight horsemen, to view the coast, fell into the Ambush of the Enemy. The Enemies were about eight hundred, some horsemen, some footmen: Who quickly spreading themselves abroad, took from them all hope of escape: Notwithstanding the Flemish knight wanted not courage; For invocating our B. Lady of Loreto, & animating his fellows thereto, they valiantly fought with them; their confidence in the B. Virgin prevailing so much with them, that it easily put away the cogitation of so great a danger: Such was the courage and strength, which was given to this small Company, by the virtue of the Heavenly Help which they besought, not failing them in their fight. For when on the one side they were assaulted with so many hands & Weapons, by the Protection of the Mother of God, they sustained the violence of their Enemies, till the Spanish forces came in, to rescue them. And then the danger turned upon the Enemies themselves. And that there may be no doubt at all of the Virtue of the heavenly help, neither the Knight himself, nor any of his fellows or company, were hurt at all, in so cruel a fight, which held for the space of two hours. In remembrance of which help of our Blessed Lady, the Knight gave for a gift, a Votive wax Candle of huge bigness, with intent that on festival days it should burn before the Majestical House of Loreto; And it is said, that the Knight gave also a certain stipend, that when the same was consumed, another Candle of like bigness should be put in its place, for everlasting memory to Posterity.  
4. A young Woman of Sicily of more beauty, than honesty (her Name is concealed in the history, to save her credit) living after in Venice, and there many years together making gain of her dishonest Body, & heaping up good store of wealth, at last had a desire to see her Country, and to return home. Therefore curning all her wealth into money, with a familiar Companion of hers, she went towards Loreto, intending to wash away the filth of her former life by Confession, and to salute the B. Virgin of Loreto, that then she might go with more joy into Sicily. But as soon, as they came to the wood of R●utnua, that good Companion, seeing all round about secure, and the hope of the prey greatly provoking him, did set on her at unawares with a naked sword. And the Woman seeing herself to be set on with a deadly Weapon, invocated the B. Virgin of Loreto. But the thief (our Blessed Lady deferring the help, to have it more notable) cast her from her horse whereon she road, and pursued her when she was down, and gave her many blows, she earnestly imploring the help of the B. Virgin. At length lest any hope of life should remain, the cruel wretch cut her throat, when she was half dead; and taking away her gold, and jewels, and leaving her miserably wounded, departed from her; Who tumbling in her own blood, ready to give up the Ghost, recommended her troubled Soul to the B. Virgin; and in that very instant was made partaker of the undoubted help of her Patroness. For presently with a great glory of heavenly brightness our Lady appeared unto her, in a white garment; bidding her to be of comfort, gently embraced her, cherished her in her Lap in this her extremity, healed the wounds of her Body with her touch, replenished her sorrowful hart with heavenly joy, & then admonishing her to lead a chaste life, vanished out of her sight. The woman thus viewing her body all over, saw that the scars of her late wounds were closed up, and that the deadly wound of her throat was perfectly cured. Upon which sight with exceeding joy, she fell down upon her knees, & next after God, gave manifold thanks to her good Patroness. Hereupon she went to Loreto to wash away the blemish of her life by sacred Confession. Raphael Riera (who did set this Miracle down in Writing) did (among many others) see the scars of her healed Wounds; and said, that about her Neck, did glitter a golden scar, in manner of a Chain, which was a second Miracle, added to the former. The Woman thus miraculously cured, preferred Loreto before her own Country, where she lived many years devoutly, & so piously ended her days.  
5. About the year, one thousand five hundred fifty, & four, Night-fyers (like unto stars) were seen to break out of the Thole of the highest part of the Church of Loreto, and (as it were) in one stream to go sensibly towards M●●te Filatra●o, the Village next to Loreto, where moving up and down a like while in a round, over an ancient house of our B Lady, they retired straight to the house of Loreto, from whence they came.  
This wonder was seen first by Shepherd's, & after (as it happened several times) by infinite multitudes of Persons, who did purposely lie our in the night, to see these flames. This admirable spectacle lasted almost all the night long, when once it did begin to show itself.  
That they were no vain sights, the Miracles presently ensuing, do evidently prove. For it is constantly reported, that many, which then came ●o visit that little House, by the gift of God, & his B. Mother, were returned home, cured of many diseases; whereof some were lame, deaf, ruptured, and Possessed people?  
In like sort, in the year after, to wit, 1555. When one of the Fathers of the Society of Jesus was preaching to the People, in the Church of Loreto, in the clear day light, certain bright fires, falling down from Heaven, rested upon the most sacred Chapel in the presence of many People, which presently by spreading more and more abroad, went above the assembled multitude, and then presently into Heaven, with great admiration and wonder of all the audience. Raphaell Riera (a godly and learned Priest of the Society of jesus) by chance being present among the multitude, afterwards did set down this very thing in Writing; and much rejoiced (as many others there present did) that God had vouchsafed them to be worthy, to be witnesses of so great a Miracle. That this was no wain sight, the iteration of the same Miracle doth testify; for two years after, when one of the same Fathers (according to to their Custom) was preaching in the Church, to the Canons, and the assembled Multitude, suddenly in the top of the Thole, a heavenly flame (like unto a Comet, or blazing star) was perceived to glitter and shine; which falling down upon the Sacred Chapel, stood there a little while; then going towards the multitude, made a grateful show to all the Audience, much admiring so great a Miracle: but by & by turning its course another way (to wit, towards the Place appointed to hear Confessions, called the Paenitentiarie) it moved up and down over the Heads of the Priests, and them that confessed their sins; and finally resting awhile over the Image of Christ crucified (which is religiously worshipped in the sacred Chapel) it moved again on high, ●eple. nishing their Hearts with Devotion and Zeal, who had seen that heavenly Vision, with their eyes.  
6. About the year 1533. Two Franciscan Capacius, having saluted the B. Virgin of Loveto, set out of Ancona to sail to Dalmaria. But in the middle of their voyage, a foul storm arising, thereatned destruction to them all of that company. Therefore the Master of the Ship provided to disburden the ship of her weight, and casting the baggage and Merchandise into the Sea, the Capuchins began to pacify the Wrath of God by Prayer in an angle of the ship. But the Merchant's being mad, either with the grief of their loss, or else stirred with devilish fury, turned their rage upon the two Capucins, saying to them;  the storm arose by your default, by your destructions it shall● assuaged. exclaiming in this manner, they flew upon these two good Religious Men, and assaulting these Innocents', apprehended them, and cast them into the Sea. But the Capucin Pranciscans calling upon the B. Virgin of Loreto (whom they invocated, when the storm began) ceased not to cry to her among the Waves. A wonderful thing to be spoken, & seen. For by the great goodness of God, they were holden up so high, that then breasts did appear all above the Water, and singing praises to God and his B. Mother, and also lifting up their hands towards Heaven, they were quietly carried amidst the violence of the outrageous Sea; whereby in short time by the guiding and direction of Almighty God, they arrived both together at the Haven of Ancona (from whence they did first set out:) and in their wet garments (as they were) returning speedily to Loreto, to render due thankes to our Blessed Lady, they prostrated their bodies on the ground before the sacred Image, & with abundance of tears, gave hearty thankes to God, and his blessed Mother for their delivery.  
Thus far (Mariamastix) touching some few Miracles (among many hundreds) wrought at Loreto by the intercession of the Blessed Virgin, the Mother of God.  
I have thought it expedient, to adloyne unto the former this ensuing. And this I deliver, not in the person of Mariadulus the Interlocutour in this Dialogue, but in the person of the Author of this Treatise. The party, whom it doth immediately concern, reputes it (at least) most strange. There is a Gentleman of great years and good place (one of my near acquaintance) from whose mouth I am able to justify it, as most true. This aged Gentleman was afflicted, with a certain disease, which commonly increaseth with the increase of years. He at diverse times in the day, for certain very short fits (besides the daily languour thereof) was tormented with pricks of infinite pain; If they should have continued but for half an hour, or much shorter, they had been unto Man's nature insufferable. This Gentleman made a secret Vow to our Blessed Lady of Loreto for the performance of certain daily Prayers unto her, during the space of one year; and accordingly did send a small V●●ti●● gift to Loreto; beseeching her that she would by her intercession bea means to her Son, for the easing, or taking away only of the sudden raging torment from him (for, for a full relaxation of all his pain, he did not pray.) At the end of the year, and some few months after (during all which former time, besides diverse years before, he was most violently tormented with those sudden and short gripes) he presently ceased from suffering of any such insufferable p ynes; and so still continues free from them (one fit thereof only excepted) till this very day; And how long hereafter, he humbly resigns himself to Gods, and our Ladies good pleasure. Thus much this old Gentleman entreated me to insert in this discourse, thereby in part, to acknowledge his thankfulness to God, and his Blessed Mother (for to her mediation to her Son, he refers this change in himself) for the mitigation of such his (though most short) insupportable colours; plainly confessing, that till this hour he hath fully obtained that particular ease and benefit of bodily Health, for which he in the beginning made his private Vow to the B Virgin. And thus much of this aged Gentleman.  
To these former Miracles of Loreto, it will not be (I hope) impertinent, if I do set down the Names of certain Popes, Cities, Cardinals, Bishops, Princes, Dukes, and Duchess', who have most abundantly enriched the sacred House of Loreto, with most munificent gifts. And all this in regard of the Honour, which they bear to the Place; which honour and reverence of theirs was chief grounded upon the consideration of the most stupendious Miracles, which they heard to be daily wrought at that place; and diverse of them wrought upon the givers here mentioned.  
Well then to begin. The names of the Popes, who sent their Donaryes, were these following: Clement 7. Clement 8. Gregory 13. Innocentius 8. Julius' 2. Leo 10. Martin 5. Paul 2. Paul 3. Pius 2. Pius 4. Sixtus 4. Sixtus 5.  
The Cities, and Towns, from which donaries were sent to Loreto, are these following: Puy, a City in France, Arezzo, Ascolo, Bologna, Camerino, Corneta, Fahriano, Fermo, Lions, Marcerata, Milan, Monte-sancto, Palermo, Pisaurus, Recanati, Spello, Vico-Varone, Viterbo, Vdine.  
The Names of the Cardinals and Bishops, who sent their donaryes to Loreto are these: Cardinal Ab-Altemps. Card. Alexandrino. C. Arigonio. Card of Augusta. Card of Austria. Card. Cesio. Card. of Carpa. Card. Columna. C. Cusano. Card. of Est. Card. Caietan. Card. of Lorraine. Card. of Madruzzo, C. of Mantua. C. Medici's. C. Montino. C. Mont. alto. Card. Paceco. Card. Palmerio. C. Perusino. C. Riario. Card. Rusticucio. Card. of S. George. Card. of S. Praxedes. Card. of the scuts Crowned Martyrs. Card. Sfondrato. Card. of Trent. C. Viverio. Card. of Urbin.  
The Archbishop of Alto-●ico. The Bishop of Cortona. The B. of Eug●bino. The B. of Reca●ati.  
The Names of the Princes and Noblemen, who have presented Loreto, with their munificent and bountiful Donaries, are these: The Archduke of Austria. Ascanius Columna. The Baron of Valcassano. Amadeus, a Nobleman of Sanoy. The Earl Instus. The Earl Martin●●g●. The Earls of Olinario. The Earl of Rangeno. The Earl Sfondrato. The Duke of Atria. The Duke of Albania, The Duke of Banaria. D. of Albania. D. of Fe●r●ra. D. joy use. D. of Granino. D. D'Onmale. D. of Mantua. The D. of Milan D. Espernon. D. of Maestriche. D. of Terra-nona. D. of Sanoy. D. of Sermoneta. D of Urbin, Do● john d'Austria. Laurentius Medici's. The Great Prior of Malta. The Duke of Tus● any. The Marquis of Aquavina. The Marquis Capursio. The Marq. of ●ito●to. The Marq. of the Empire. The Marquis of Mantua. The Marq. Lippeo. The Marq. Riano. The Marq. Roboreo. The Marq. of Tripaldo. The Marq of Guasto. The Prince of Bisinia. The Prince Stilia●o. The Prince of Mantua. The Prince of Trans●nania. The Prince of Venusino. The Viceroy of Naples. The King of France.  
The Names of the Duchess', Countesses; and other great Ladies, who have sent their donaries (of which diverse were Voti●es) to Loreto.  
Lelia Farnesta. The Countess of Briatico. The Countess of Palena. The Countess of Populo. The Duchess of Amalpha. The Duchess of Brunswick. The Duchosse of Cle●e. The Duchess of Lorraine. The Duchess Montalto. The Duchess of Nivers. The great Duchess of Tuscany. The Duchess of Parma. Isabel of Sanoy. Hieronyma Spinula. The marquis of Est. The marquis of Mantua. The marquis of the Holy Cross. The marquis of Guasto. Margareta of Austria. The Princess of Bisinia. The Princess of Castel-veterano. The Princess of Sulmo. The Princess of Vastalla. The Viceroys Wife of Bohemia. The Viceroys Wife of Naples. The Viceroys Wife of Abruzzo. The Queen of France. The Queen of Hungary.  
Thus much touching the Names of all these former Worthies (to pass over in silence the names of Private Gentlemen, Gentlewomen, & of the Communality) who have honoured and enriched the House of Loreto, with their most large gifts and liberalities; And all this, partly in regard, that that House was the place, where the B. Virgin received the Salutation of the Angel Gabriel, touching the Incarnation of God: And partly, because it hath so pleased his divine Majesty, to grace that Place with the patration of many yearly Miracles. Now here I demand, whether it is compatible with any true judgement, yea with Common Sense, and Reason, that so many Popes, Cardinals, Bishops, Kings, Dukes, Princes, Earls, Queens, Duchess', Marquesses, should suffer themselves to be jointly befooled, and wronged, as to believe, and give credit to any Reports, concerning the working of Miracles at Loreto, but to such, as are true and undoubted Miracles; seeing they had all means for the full trial and discussing of them?  Mariamastix. 
I cannot be induced to repute these Wounders of Loreto, by you related, for true Miracles: let your Popes, Cardinals, and others by you recited, believe them, if they will. My reason is, in that the groundwork of them all seems to be a mere Legend, I mean, the removing of the House, commonly called, the House of Loreto, three several times in the air, with such incredible celerity, as that being settled in Nazar●● in Galiley, it was transported in one night to Dalmatia and from Dalmatia, in the like shortness of time, into Italy, where it changed its situation twice, before it came to the place, where now it remaineth. What Man of judgement, can give assent to such incredible Relations? But this is the weakness of Man's Nature, that a dumb heap of stones and wal● of Brick, which cannot tell us how, or what, or whence it is, should thus mock our Credulity; Whereupon Ignorance with Fabulous discourse strongly beateth, and tells us (as is above signified) that the House was thus carried from place to place in the air, by the help of Angels.  Mariadulus. 
O do not (Mariamastix) measure the work● of God with the false yard of Natural Reason, the accustomed Enemy of faith and devotion. Touching the several removals of the house of Loreto, you may be advertised, that they are warranted with most ancient Tradition from hand to hand even to these our days. And whereas you thus dispute: The several removalls of the House of Lore to are but fabulous; Therefore the Miracles said there to be wrought, are but mere Impostures: I retort this upon you, thus urging; The Miracles of Loreto are most true & undoubted Miracles; Therefore certain it is, that that House, was the House, wherein the B. Virgin received from the Angel Gabriel, the salutation touching the Redemption of Mankind. That such miracles have been exhibited at Loreto, is more than evident; since they are circumstanced with all particularities of Truth: As expressing the Names of the Persons there cured; the Diseases of which, and the Time when they were cured, with many witnesses thereof. Again, neither would all the World suffer themselves to be thus continually deluded, as to have such forgeries (if such they were) to be obtruded upon them. Lastly it is observed by experience, that most Pilgrims coming thither, do find during their short stay in that sacred House, most sudden, wonderful, and supernatural Rapts, or Motions of devotion & Piety in themselves; through which strange changes every one of them may say, Andiam quid loquatur in me Dominus Deus. (Psal. 84.)  
Now (Mar●●mastix) where it seems, you hold the Relation touching the House of Loreto, to be more improbable, because it is averred, it was so often carried in so short a time from place to place, by the Ministry of the Angels (as if the Angels were not of force enough to perform the same;) Call to mind, (and blush at your own diffidency) what is recorded by the Prophet Daniel (Dan. 14.) To wit, How one Angel in a most short time, did take up Aba●●c; & carried him into Babylon, that he might provide dinner for Daniel; and after recarryed him in the same shortness of time into Palestine. Again, have you forget, what you read in the Book of the Kings, (4. Reg. 19) that one Angel did kill one hundred, eighty, and five thousands of the Assyrians? So powerful is an Angel in his own Nature. But to leave Loreto, & to touch upon Sichem, a place in the Low Countries (devoted to our B. Lady) and the Miracles there done.  
justus Lipsius (famous for erudition and literature, & one whose Pen would scorn to record Impostures and Lies, for Truths) did write a little Treatise of the Miracles of Sich●●: In which Treatise, he setteth down betweent forty and fifty Miracles, wrought at Sichem, not many years since; He particularly registering all the Circumstances of each of them, and the approbation of the Magistrates of them by Witnesses: Yea Lipsius is so assured of the truth of them, as that speaking of some of there in particular, be thus confiden●ty faith: Arbitris his Oculis; These mine own eyes are judges, or Witnesses of the infallibility of them.  
But seeing I have been long in discoursing of the Miracles of Loreto, and that I presume partly (Mariamastix) that you are soon cloyed with such Relations; therefore referring you and this Auditory, to Lipsius' book, touching the Miracles of our Lady of Sichem for greater satisfaction, I will content myself with setting down only one of them, of which a great Part of Christendom taketh notice, as most true and undeniable: It being so fully acknowledged by multitudes of People, for an irrefragable Verity, as that it is able even to stop the mouth of Incredulity.  Mari●mastix. 
What? Have we here a Lady of Loreto, as also a Lady of Sichem, and both Mothers to Christ? I had never thought till now, that Christ had two Mothers; into such gross Absurdities, you Papists (through a blind devotion) do precipitate yourselves.  Mariadulus. 
What fooleries are these (for I can style them no better) unworthy to proceed from any Grave, and learned Man. Be ashamed of such words of scorn, and the rather, since— Nescit vox missa reverti. (Horat.) Know therefore, that the B. Virgin is sometimes called the Lady of Loreto, sometimes the Lady of Sichem, as also she is so called of diverse other particular Places in Christendom, where God vouchsafeth by her Intercession to work diverse supernatural and prodigious Acts▪ But doth this prove your ridiculous Inference? No. Be therefore hereafter aggrieved of such your childish and frivolous deductions. But to come to discourse of that most stupendious, and astonishing Miracle, exhibited by God at Sichem, through the mediation of the most B. Mother of God, in the year one thousand six hundred and four.  Mariamastix. 
Good Mariadulus, pass no further in this your miraculous Scene (so to term it▪) it hath no Influence over my judgement. And truly, where you have above alleged so many Great Princes and Potentates sacrificing (as it were) to the House of Loreto, I hold all those Princes to be understood in the Revelations, Who have committed f●●●●●ion 〈◊〉 the great Where, (〈◊〉 p●●●lyp. 17.) and have arunke of the ●●y●e of her Whore a c●●e; I mean plainly, they are the Members of Antichrist.  Mariadulus. 
O! do not profane Gods holy Writ by this your most uncharitable, and most impious detorsion of the Words: Neither cast so foul, and so untrue an aspersion upon so many famous, glorious, and virtuous Princes; but remember, that in regard of our due reverence to all such, whom God hath placed upon the pinnacle of Sovereignty and domination we read Non est potestusnesi à Deo. (Rom. 13.)  
But as I said, I will proceed further, though not for your bettering, for I fear you are one of those who will not be bettered by this discourse: But that the Auditor owhere present, may be acquainted with so rare and admirable a Miracle.  
The History here following concerneth one john Clement. I will spend the more time in my Relation thereof, because it is most Notorious, and in ec● place diwlged. This john Clement was borne in the City of Lucerna, in Switzerland, and was of the age of twenty three years, when he was cured. What here concerneth him is literally set down, as I find it in a Translation out of a French Copy, touching the Miracles of Sichem. This Man Clement, came into the World, in a very deformed, and imperfect shape, having his Legs wholly fastened against his Body, and his knees so fastened against his Breast, that none could so much as put a singar between them, from the time of his birth, till the time of his Cure. Moreover, his thighs, and the Calves of his legs were fastened together, & covered over under one flesh and skin, together with his belly & breast, in so much, that he could not stretch out his legs in any sort. And as some Germans told him (who had heard it from his Father) his Mother died in travail of him; and she was cut up, and opened, to save the child. He was carried to many Baths to seek remedy by them, but obtained not any: As also he was carried to diverse chief. Towns in Holland, and Zealand, where he remained some years, & where he received six French Crowns for Alms of Count Maurice, and some siluer● of the Count of Hollack, they pitying his monstruous shape and deformity. He at last was brought to brussels, where he made his stay. All this while, when he went in the streets, he did ever go upon his hands, and two little Styles of wood, of a hands breadth, or half a foot in height, touching only the earth with the top of his feet, which did hang before his body, and they were very little, and his Legs not three inches thick under his knees. And after this sort had he gone all the days of his lice.  
He being then at Brussels (as is said) did maintain himself upon Alms, & cutting of little wooden Crosses, and toothpyks, which he sold. His limbs still remained in the same monstruousnes and deformity, as they were at the beginning; he creeping on his hands and little sticks upon the ground (as hath been said.) He did sit daily at the foot of the stairs, which ascend up to the Prince's Palace; where for many years to gether thousands, and thousands of People have scene and known him in the aforesaid miserable plight, & have assisted him with their Alms as they passed by. At the last in the year one thousand six hundred and one, certain Persons of the said City moved with pity and compassion found means to have hi●● learn the Art of Painting, that therewith in time to come he might gain his living, who also procured, that he should have in certain houses every day a meal's meat. Now having been some two years & a half in the house of ●ne Ʋander Meren, a Painter, to ●earne that Art; & hearing often of the Miracles recorded, which by the Intercession of the Glorious Mother of God, were wrought at Mon●●ig●e near to Sichem, he had a desire to go likewise thither in Pilgrimage, and to offer up his prayers to the Virgin Mary, that she would procure him the cure of his body, or at leastwise that he might go with two crutches.  
About some two Months before he took his journey, lying at that time in the Prince of Orange his stable, twice in one night (either in Vision, or in sleep) he thought he had been at Montaigue near Sichem, and that he could have stood upon his feet, which did breed in him a greater desire and devotion to go thither, then before. So ask leave of hi● Master, he was at last carried (though with great difficulties) in Wagons, loaden with Merchandise to the Chapel of our Lady at Montaigne, where he heard two or three Masses. That done, he after went to Confession, and communicated. And about an hour after he had communicated, he began to feel a sadness and feebleness at his Hart, and withal a certain grievous and excessive pain in all the parts of his Body; and thinking to creep out of the Chapel to take the air, he became much weaker; whereupon he returned, and remained in Prayer all that day. In the mean time, his pain increased continually, until the Evening, after the Salve: At what time being before the Altar at his devotions, he felt himself ●inuisibly lifted up from the ground, and his legs (which before were fixed and fastened to his Body, and shrouded within his doublet 〈◊〉 fell down of themselves, and violently opened the said doublet, and so he found himself standing upright upon his feet; whereat he was much astonished, and ceased not to praise God, and his holy Mother, for the Mercy, which was showed to his Unworthiness. And as it happened, that he was faint in this alteration, he fell with his hands against the Altar, but was helped by those, that were present, & placed in the Confession Seat, whiles they brought him some apparel. Moreover at the said Instant, the same john Clement was healed of a wound in his head, which he had gotten some fifteen d●yes afore, and was not cured thereof, till that very tyme. And all this happened in the Presence of many Persons, who came from diverse places, and can bear witness of this most miraculous and unexpected cure.  
A little while after the said john Clement was led by two or three Persons (for he was very weak) unto the Inn, where the night before he had lodged; the Host thereof being amazed at this most wonderful Event, forthwith did take the measure of the legs of the said john Clement, and some two hours after he measured them again; and he found, that between the times of the first and second measuring, his legs were grown bigger and grosser, by three inches. And after that time they began to espy o● his sinews and Veins to appear in his legs, which were seen there never before. And so leaving his hand-stilts for a memory in the Chapel, he resolved to stay there for the space of nine days, going daily to the Chapel, and there hearing divine service: Walking the first two days with a staff, but the other days following, without either staff or help. A day or two after the said cure, having gotten a clean shirt, and looking upon the places; where his legs did hang from his Body, he found, that the holes and pits, within the which his knees did rest, and hang against his breast, began to be filled up with flesh; & where his thighs were fastened, there the colour was as red as blood, and it put him to pain at what time soever he touched ●●t: But after a little time all his pain passed away.  
During the time he remained at Montaigue, he was visited by diverse Persons from Diest, a Town were unto Montaigue, who before had seen him going to Montaigue, so miserably lame and deformed, and now saw him go upright. And among others, he was twice visited by Count Frederick Vandeberg, to his great admiration of so notable a Miracle. Upon the fifteenth of july he returning back by Wagon to Brussels, at the entrance of the City he went some part of the way on foot, until he came to the Church called Conberge, where Te Deum, was sung, and thanks given to God, for this marvellous work, which it pleased him to work i● this Person, by the Intercession of his holy Mother. And upon the eighteenth of the same Month, this john Clement was present with a white wax taper in his hand, at the Procession of the Holy Sacrament of Miracles, the which is yearly made upon that day. And he walked upright before the B. Sacrament, in the sight of many thousands of People, who at that time were in the said City of brussels. Upon the same day, john Clement, being sent for, to appear before the Archbishop of Macklin, who at that time was in the same City, all the Contents of this passage were read unto him, the which under a solemn Oath, the said john Clement affirmed to be true, in the Presence of the same Archbishop, and of diverse others of worth and dignity.  
And upon the nine & twentith day of the same Month of july, the said john Clement appeared before the whole Court of the Magistrates of Brussels, where in presence of the Burg●●aicters, Eschenins, Retainers, and Council of the said City (collegially assembled) he avouched again (under solemn Oath) all that we have here related, the same having been once more read to him by the Secretary. Upon the same day there appeared before this Assembly one M. William de Coninke, an inhabitant of the City of Brussels, and practitioner in Physic and Surgery, who declared, under the like oath, that some three years and a half passed before, he (out of giving himself satisfaction) searched the body of the said john Clement, unbuttoning his doublet; & did find, that his legs (which were very little) did hang against his Body, and that his knees were thirst & made fast against his breast: He saw moreover (for that he had curiously searched him with his hands) that his Thighs, and Calves of his legs did grow all under one flesh and skin together to his belly, and to the fore part of his body, against the which parts his said thighs were fastened; and that his feet did hang right down to the ground. Thus much that Physician deposed in the presence of that general Assembly.  
There also appeared the same day, and in the same place, M. Antony Ʋander Meren Painter, who under the like oath declared, that for the space of eight & twenty Months, the said john Clement had learned under him the art of Painting, in which time he had caused him twice or thrice to open his doublet, & to show to him his body, thereby to see his defect. And he did find, that his thighs were fast in one flesh or skin with his body, and that he could not move his legs, but only could open and separate the one leg a little from the other, setting or laying them towards the one & the other arm pit; And that he never went but upon his hands with his two little stiltes of Wood  
At the same time likewise appeared before the said Assembly of those Magistrates, Michael Hardy Paynter, dwelling in the same City, who under a solemn oath declared, that he had wrought some time in the house of the said Antony Ʋander Meren, with the same John Clement; whom he knew to be so lame and impotent, that he could not go, but only upon his hands with two little stilts, and that so are or five times he had been with the said john Clement at the river to wash themselves, upon which occasion he had seen his naked body, and well and perfectly marked and considered, that his legs (especially about his things) were fast, and fastened to his body before, with the same flesh and skin his legs hanging down his body, even as a Woman's Paps hang from her Breast, in such sort, as he could never stretch them forth, the which he had marked diverse times.  
Now to conclude, All these Premises, & many more which for brevity I have omitted, are made most manifest, by the attestations & public Writings, both of the City of brussels, subsigned P. Numan Secretary; as also of Louvain, subsigned R de Prince, Secret, dated respectively upon the 29. of july, and the second of August, in the year one thousand, six hundred and four, and sealed with the Seals of the said Cities. And I have been longer (Mariamastix) in relating this Miracle, because it is diwlged and made famous through diverse parts of Christendo me, by reason of the multiplicity of most Countrymen in Europe, residing in Brussels, either at the Court, or Camp, even at that time, when this Miracle was wrought. In the true Narration whereof, each man may fully see, how cautelous and wary both the Magistrates of Brussels, and Lovayne, as also the Archbishop of Macklin (by whose order & authority the foresaid Testimonies were gathered) were to search out every particular point thereof upon men's oaths, for fear that any secret sleight, or imposture should be obtruded upon them, for a true Miracle.  Mariamastix. 
I have here heard a long and tedious tale. I imagine out of Amadis de Ganle, or some other such Fabulous Book. I say plainly, I do not believe neither this last recorded Miracle of Clement, not any of your former for true. For either Clement was not eured at Montaigue, or else he was cured by enchantment of the Devil, of whom, one Writer saith, Cuirass dicuntur, cum desinunt laedcre. (Tertull.) And this answer I briefly give to all the supposed Miracles by you heretofore related, and so much insisted upon.  Mariadulus. 
I greatly commiserate (Mariamastia) the state of your Soul in descending to such poor and needy Evasions. I will begin with the first branch of our Answer. And First, if you will give any credit to History, recording matter of fact, you cannot but grant, that these few Miracles insisted upon by me (besides several scores of like Nature, here pretermitted) were truly & really effected. You give full assent to such ancient Histories and Records, which relate, How England was four times brought into Subjection by Strangers; To wit; by the Romans, the Saxons, the Danes, and the Normans, If then you will believe Holinshead, Stow, or Speed their Relations thereof, being borrowed from more ancient Authors, why then will you not give the like assent to these Miracles, and others, registered by Men of Integrity & Virtue; especially seeing all, or most of them are circumstanced, with the time, places, persons upon whom they were wrought, witnesses under Oath, not to be excepted against, and finally with the attestations and Seals of most celebrious Cities?  
Secondly, by what pretext of Truth can it be averred, that these former, and many others (here not spoken of) were forgeryes? Because (forsooth) they transcend the settled Course of Nature. But in saying so, you may descruedly be thought to trench ouer-●eere upon the Atheist (as afore I said) who for the same Reason, rejecteth all Miracles. But remember the Poets veiled Philosophy, to wit, that the Chain of Natural Causes & Effects, reaching from Earth to Heaven, is fastened to jupiters' leg, meaning thereby, that God (who is Nature's Nature) can at his pleasure dissolve and lose the ●●not of Nature, by himself, being become the immediate cause & Author of super natural Effects.  
Thirdly, in condemning all Miracles, you charge diverse Princes, Commonwealths, Ecclesiastical Prelates, & infinite mul●itudes of People with extreme simplicity, yea Lunacy, in suffering forgeries to be put upon them for Truths.  
Lastly, if the said Miracles were but invented, and not really wrought; Why then did not diverse, for example, living at Loreto, or in the Low Countries, (being stored with Protestants) take exception against them? Or why is not Lipsius his Treatise of the Miracles of Sichaeus, or Moutaigue refuted as false, & but coined? And yet no such opposition against the said Miracles (so far forth, as I know) hath been undertaken by any Man, though never so malevolent against the B. Virgin, or our Catholic Faith.  
Now to come to the second Part of your former Tergiversation, which consists in granring, that perhaps the former reported Miracles were truly and really wrought; but wrought only by the Ministry and endeavour of the Devil, and Necromancy. To this, I First reply, that in ascribing these, and the like Miracles to the Devil, you partake therein with the jews, condemning the Miracles of our Saviour in these words: Hic non eijcit daemonia, misi in Belsebub principe daemoniorum. (Matth. 12.)  
Secondly, the prestigious and seeming Works of the Devil in this kind, are ever done to some vain and pernicious end, and not for the good of the particular Person, upon whom they are wrought, as the Miracles above recounted are; as to give fight to the blind, hearing to the deaf, strength and agility of body, to the lame & impotent, and the like.  
Lastly, if the Devil be able to effect such stupendious works, how chanceth it, that he would never concur with condemned, & on all sides acknowledged Miscreants or Heretics, in seeking to strengthen, & countenance their I. resies thereby? I mean Simon Magus, Porphiry, julian the Apostata, Mah●met, Triniturians, Anabaptists, and other Sects, condemned even by the Protestants for most erroncous; seeing the accomplishing of any such strange Events, would have greatly grated the former men's Infidelity, or Heresies, & would much have confirmed the Professors of them still to continued in their state of Misore ancy, or Heresy; which would much have advantaged and enlurged the kingdom of the Devil. And with this (Mariamastix) I do close up this passage, touching the Truth of the former alleged Miracles; In difcoursing whereof, if I have been over lo●●, I hope this Worthy Assembly will pardon me, sine● my prolixity herein is directed to their (I could with, I might also say to yours) good, & benefit.  Mariamastix. 
You do but obtund & wearirisomly beat my ears, with these your cloying Words. I say to you once more, (if that will satisfy) I let the regard these your Wounders; neither do I (or ever will) take them for any true Miracles. And I do assure you) that I am persuaded, that my 
(a) It is certain, that some Ministers in England have in their discourses equalled in worth, their own wives, with out B. Lady.  Wife (you see, I am not ashamed of my Ministerial Character) is as good a Woman as Mary, and can work as many Miracles, as ever she wrought, or caused by her Prayers to be wrought: For she never by either means wrought any.  Mariadulus. 
Your Wife? o the impiety of these days! And sweet Jesus, what pain is it to a true Christian ear, to hear thy dear Mother thus opprobriously traduced, by such Men, who s●it nothing, but Malice against her? And therefore seeing, it is a kind of Passion, to be void of Passion, pardon you (my Auditors) this my warrantable Anger; for Anger upon this Occasion i● but Zeal of Religion, and th● want thereof, want of mature Apprehension: Shame then, and Confusion be to all such Sectaries, who compare, or equal their owns yoake-fellowes (being otherwise but base, ignoble, and sinful Wom●n) with the Mother of God & Queen of Heaven. And you (Mariamastix▪ be afraid of thus blaspheming against this sacred Virgin. And because I wish you, & all other Sectaries well, in the bowels of Christian Charity, I will relate unto you (for your own instruction, and for the preventing of the like chastisements) the punishments and just revenge, which God hath inflicted upon some Men, for their like ●onuic●●ting & dishonour, committed against his Immaculate Mother.  
The first example shallbe of one recorded by Saint Damas●●ne, and Metaphrasict; to wit, ●f a wicked Man, who when the ●ead Body of the B. Virgin was ●arried upon a Bear to be bu●ied, did stretch out his arm, with intent to have cast the Body to the Ground; But before ●etouched the same, his arm was suddenly dried up, and withered; who after repenting his intended wickedness, was made whole.  
Another example is related in Prato spirituali, c. 47. of a● Man, called Gaianus, who several times blaspheming against the B. Virgin, had in his sleep his hands and feet miraculously cut of from the rest of his body.  
The third example (to omit diverse such others) happened at Loreto, forty years since. When two or three men, having gotten means in the night time, to open the doors where all the Treasure of the B. Virgin did lie; & having a good part thereof put up together, laboured to go out of the Chapel; when they came to the chief door; being open, to carry away the Treasure, Behold they saw i● Company of armed Men (supposed to be a multitude of Heavenly Spirits) there standing to watch the Treasure of the Lady of Loreto; this fear and fight of the armed men appeared to them the second time, when they attempted to go out of the Chapel. In the end, they were forced through the fear of this sight, to stay within the doors, till it was day; at what time certain Officers of the House coming to the Chapel (the armed men being vanished away) the thiefs were apprehended by the said Officers; and the Offenders confessing their fault and intention, were presently executed, as we may read in the History of Loreto, written by Horatius Turcellinus. l. 3. c. 31.  
Thus (Mariamastix) you see, what did befall unto those former Wretches for their Impietyes, perpetrated against the Mother of God: Whose Examples may well serve for a wholesome document, to you, and all others, to forbear to conviciate the B. Virgin with blasphemous words and reproaches; for fear that sentence of the Prophet be verified in you: In verticem ipsius iniquitas cius descendet: His iniquity shall fall, or turn upon his own Head. (Psal. 7.)  Mariamastix. 
I account these your three Relations of Revenge touching Mary, as true Miracles as the former which you above alleged; I mean, that all of them are but Impostures, Lies, and deceits. But to pass on further: You are not content only to believe these frivolous Reports, touching your imaginary Miracles, wrough at Loreto, Sich●m, and other such Places, by the intercession of Mary; But your Credulity reacheth so far, as that (like men, void of all reason and judgement) you can be content to make Pilgrimages to such Places, as also to make Vows unto Mary. O that man should be thus blynd-foulded with superstition, yea Idolatry; since Vows are to be made only to God: Vota vovebunt Domino, & soluent. (Isa. 19)  Mariadulus. 
True it is, that Catholics go on pilgrimage to those ●oly places of the B. Virgin, as also do make Vows unto her. Now here I say, first, Vf there were no other apparent Authority to warrant all this; yet the fortunate & most happy Events for the most part, I mean, the obtaining the Ends, for which Pilgrimages and Vows are made to her, is of force to justify the lawfulness of th●m; Since certain it is, that God would not grant men's desires sought by unlawful Means.  
Secondly, I answer with S. Thomas (2.2. quaest. 88 Art. 5.) to that place of Scripture, touching Vows; that you are to understand, that Vows made to the B. Virgin, or any other Saint, contain in themselves a double Promise; The one, to the Saint to whom it is made; But this is not formally a Vow, but only the matter of a Vow; The second Promise is that which is made to God, which is formally and really a Vow. For Example, I ●ow to our Blessed Lady, to go on Pilgrimage to Loreto: Here I promise to the B. Virgin this Peregrination, but this my Promise is not any Vow. And withal I promise to God, that I will accomplish this my Promise made to the B. Virgin; and this second Promise to God is truly and formally a Vow. Thus (Mariamastix) you see, that in such Vows, we properly and truly vow to God, and not to our B. Lady.  
Thirdly, I say, if it be lawful to make Pilgrimages to the holy places of other Saints, or to vow. in a secondary acceptance of a Vow, to other Sain●s; then by the same Reason we may lawfully make Pilgrimages to Loreto, or to any other place devoted to the B. Virgin, or make a Vow; to Her. That both these are lawful, appeareth from the great. Antiquity both of Pilgrimages and Vows. And first, touching Pilgrimages, Osiander (in Epitome. Cent. 4. pag. 393.) and the Centurists (Cent. 4. col. 457.) do confess, that in the fourth Age, Pilgrimages were made to such places, where the Relics of Saints were kept. And the said Centurists do further thus write of the days of Constantine (Cent. ●bi supra.) Under Constantine, in that age, were Pilgrimages made to Jerusalem.  
Now touching the like Antiquity of Vows: We find Eas●bius, speaking of the Martyrs in the name of all Christians, thus to write, (l. 13. in praeparat. Eaang. c. 7.) Nos verò pietatis milites etc. We coming to the Monuments of the Martyrs, do honour them as the true soldiers of Piety, and friends of God: Vota illis facinius etc. and we do make vows to them, at to holy men, through who●e intercession to God, we profess, we are much helped. Thus Eusebius.  
Theodoret, after he had declared, that diverse things are demanded of the Martyrs, thus subjoineth (l. 8 add Graecoes.) Piè fideliterque precatos etc. Men praying piously & confidently to the Martyrs, do obtain those things which they desire; and that it is so, restantur illa, quae Votorum rei persol●●unt, those things do be are witness, which those, who have made the Vows, do perform: for some of them do leave, or hang up golden or silver Jmages of their Eyes, or Hands, or Feet etc.  
To conclude, Prudentius telling how the Common People dwelling near, did use to visit the place, where Hemiterius and Chelidonius were martyred, thus saith: (in hymno de SS. Hemiterio & Chelidonio.)  
— Incolae  
Confrequentant obseruantes,  
Voce, Votis, Munere.  
The inhabitants there, did observe, or reverence their Martyrdoms, with Prayers, Vows, and gifts.  
Thus far (Mariamastix) in warrant of Pilgrimages & Vows; concluding, that if it be lawful to go on Pilgrimage to the holy places of other Saints, and to make Vows unto them; Then by the same Reason, it is also lawful to perform both these two Acts of Religion to her, who is the Mother of God, and Queen of Heaven.  Mariamastix. 
I neither approve your intentional and Metaphysicall-distinction, touching the diversity of Promises in Vows; neither do I allow of the Authorities of those Fathers produced by you for the Antiquity of Pilgrimages and Vows; for I hold them all to be superstitious therein. But to proceed further touching Mary the Papists great sanctuary; I observe, how all of you in naming her, do commonly give to her the Title of Virgin. Now (Mariadulus) I will not absolutely deny, that she continued a Virgin; yet I must needs say, that there are some Passages of Scripture, which by implication & secret Inference, may seem to prove, that she did not ever remain in her Virginal state. And therefore diverse of us are not to be much blamed, if we suffer at so metymes a certain fluctuation of belief, touching the Certainty of this Point. For what answer do you make to that Text of Scripture: Et non cognoscebat came, donec peperit filium, Primogenitum. (Matt. 1.) Which words scum to afford a double Argument, for the proof of Maries not continuing a Virgin. The first is taken from the Word, Donec, inferring from thence, that after the Birth of her Son, she should carnally know joseph. The second from the other words following, Filium Primogenitum. For the Word Primogenitus, signifieth properly that Son, which is first borne, in reverence to those Sons, or Children which are after borne. Now (Mariadulus) you may, if you can, explicate this thorny & difficult place, which seems to make much against Mary's perpetual Virginity.  Mariadulus. 
O the Heathenisnesse of these days, so great an Enemy to Chastity I Are any Christians drived to that ascent of Impiety, as to charge (at least to doubt thereof) the Mother of God with want of inviolable Chastity? And are they so ready to press the Written Word, to the dishonouring of the Mother of him, who is the Eternal Word? O you Heavens be astonished at this, be afraid, and utterly confounded. (jerem. 2.)  
For we find Peter Martyr (the Eucharist. & votis. col. 1609.) thus to reprehend S. Austin herein: Austin in his book of Holy Virginity, believed that B. Marry vowed Virginity etc. Which all easily know, how absurd it is. And D. F●lke (against the Rhemish Testament: in Luc. c. 1.) also ascribeth to S. Austin the former supposed Error, saying: S. Austin gathered, that the (meaning the B. Virgin) vowed Chastity, yet i● followeth not. Thus did these two innovatours (with whom it seems, you associate yourself herein, suck this poison from joninian, Heluidius, & such other anathematised Heretics. Blush you not at these your. progenitors? But to remove this stumbling block, and to explicate, and unfold at large this your Text.  
And first, touching the Word, Donec; I say, that in the holy Scriptures the words Donec, & Vsque, do not ever signify an affirmation after the Time expressed, if a Negation did go before; Neither always do they signify a Negation; when an Affirmation did precede, a● S. Jerome (adverse. H●luidium.) and S. Chrysostome (in hunc locum▪) do well observe in these Texts of Scripture here alleged, Ece●, Ego vobiscum s●m, ●●sque ad consumutatio●●● M●rdi (Math, 28.) Behold, I am with you until the consummation, or end of the World. Which Sentence implies not, that Christ would not be with them, after the ending of the World; but much more than to be present with his Apostles and Disciples. Again (Psalm. 109.) Sede a dextris meis, donec ponam I nimicos tuos, scabellum pedum tuorum. Sat at my right hand, until I make thy Enemies, thy footstool. Now these words do not import, that after he shall not fit at his right hand. To conclude, that other Text, Donec transeat Caelum & Terra. jota unum, aut unus, Apex non praeteribit à ●ege. Till Heaven and Earth do pass, one Jote, or Tittle shall not escape, showeth not, that after Heaven & Earth shall pass, any jo●e or tittle of the Law shall pass. Thus the Conclusion is, that in all these locutions & sentences of Scripture, that which is doubtful is expressed, but that which is certain is not expressed, or spoken of.  Mariamastix. 
Well. Let this your Conference of several Texts of Scripture, touching the explication of the former Words by me urged, pass for the time, as a poor answer: Yet what can you say to that other parcel of my former Text, where mention is made of, Filius suus Primogenitus? Where (as I objected before) the word Primogenitus, signifying the First Borne, seemeth to imply, that some younger Son was borne by Mary after; and consequently, that she vowed not perpetual Chastity.  Mariadulus. 
Touching this your latter doubt, I say first, that Epiphanius (Haeres. 78.) avoideth it in answering, that he denyeth, That Christ was called Primogenitut Mariae, The Firstborn of Mary; for the Evangelist saith not, Donec peperit filium, primogenitum suum; but saith, Filium suum, Primogenitum; signifying thereby, that he was the Son of the B. Virgin Mary, but withal the first begotten Son of God, seeing accordingly, we thus read: (Colos. 1.) Ipse namque est Primogenitus omnis Creaturae: He (to wit Christ) was the first borne of all Creatures.  
Now if this Answer shall not seem satisfactory to you, then hear what S. Jerome (adversius Heluidium.) writeth of this point: He saith, That Christ is called Primogenitus Mariae, the first begotten of Mary; not because the brought forth any other son after him; but because before him the brought forth no other Son: For it is the phrase of the Scripture, that those, who are Vnigeniti, only begotten, are called, Primogeniti, the first begotten; And the reason of this appellation is, because he who is Vnigenit●s, is necessarily before all others, that is, no other Son before him was begotten, and therefore he is Primogenitus. And according to this acceptance of the word, Primogenitus, we read, that God calleth the People of Jsrael (Exod. 4.) Primogenitum suum, when as God then had no other. In like sort, God is said to have strooken omnia Primogenita terrae Aegypti (Exod. c. 12.) among whom (no doubt) there were some Vnigeniti. And S. Paul (Hebr. c. 6.) calleth Christ, Primogenitum Dei, the first begotten of God, for, the Only-begotten of God.  
And that you shall perceive (Mariamastix) that my Answer irrepliably taketh away the force of your Argument drawn from that passage, Non cognovit virum, donec peperit filium suum Vnigenitum. (Luc. 1.) I do maintain, that the Bl. Virgin (before the salutation of the Angel to her) had vowed perpetual Virginity. That she had so vowed, I prove from her Answer to the Angel. For when the Angel had said to her: Ecce concipies, & paries filium: Behold thou shalt conceive, and bring forth a Son; The Virgin thus answered: Quomodo fiatistud, quoniam virum non cognosco? how can this be, seeing I know not Man? Where the word, I know not, doth not signify the act itself (as then) of knowing Man: since it is not to be doubted, but that the Blessed Virgin, when she gave this answer, did not know any Man: but it signifieth only a custom of not knowing Man; As when one having a loathing to some particular meats, saith; I eat not such, or such meats, he means not hereby, that he eateth not them at that time, as he than speaketh; but he meaneth, that he is not accustomed to eat of such meats at all. Thus we find the Disciples of john to say: (Math. c. 9) Why do we, and the Pharisees fast and thy Disciples fast not? That is, why are we accustomed to fast, and thy Disciples are not accustomed to fast?  
Neither doth this word, Cognosco in the former Answer of the Virgin, signify only a custom of not doing a thing; but a custom joined with a kind of Impotency; As if our Lady should have said, How can this be, seeing I am neither accustomed to know Man, nor can know Man? This is evident, for if only the custom had been signified in the foresaid Words, the Angel might presently have replied; Yet, know now Man, and thou shalt conceive him whom I said thou shalt conceive. Thus we prove, that in our Lady there was an impotency of not knowing Man. This Impotency was not natural, through any defect of her body, since at that time, she was for years marriageable, and was really married: It was therefore a moral Impotency in her; by the which moral impopotency a Man is said, that he cannot do that, the which it is not lawful for him to do. Now, every such moral Jmpotency is occasioned, either through the force of some Law, or precept, or else of Religion of some precedent Vow made. But this moral Impotency in the B. Virgi● could not proceed from any Law or Precept, since their wa● no Law or Precept, prohibiting her to accompany her Husband▪ therefore it clearly followeth that in her Answer to the Angel, was signified a moral Impotency in her, proceeding from her former Vow of perpetua●● Chastity and Virginity. And according to this delivered by me, we find many of the Fathers to teach, that our Blesse● Lady had made a religious vow of Perpetual Virginity, before the Angel came to her; To wit, Gregory Nyssene, (Orat. de Santiss. Christi Nativitate.) S. Austin, lib. de sancta Virginitat. c. 4.) S. Bede (in Homil. in illa verba: Missus est Angelus.) S. Bernard, (in Serm. in illa verba Apocalyp. 12. Signum magnum apparuit.) S. Anselme. (lib. de Excellent. B. Virg. c. 4.) Rupertus, (l. 3. Comment. in Cant.) and others. Yea it is most credible, that she made the Vow of Virginity, rather before, then after she was espoused to joseph; since the mind of a godly and zealous Christian would have a horror to think, that the B. Virgin should expose her Body at any time, to the danger of being corrupted and defiled; the which she had done, if she had not obliged herself afore by Vow, to the contrary.  Mariamastix. 
Howsoever it may be thought, that Mary vowed Virginity; yet I cannot be persuaded, that her Vow was made, before she was espoused to Joseph: for then how do you avoid the Reason of M. Caluin (in his Harmonia.) alleged against this your Opinion, saying: Nonfuit passura Virgo etc. The Virgin did not suffer herself to be married to Joseph, thereby to deceive him: And certainly it would have been a persidy in her, deserving great reprehension, if ●he should thus contemn the duty of Marriage; and this not without even mocking of God. Thus doth Caluin write hereof, to whose grave judgement I must fully subscribe.  Mariadulus. 
Animalis Homo non percipit 〈◊〉, quae su●t spiritus Dei. (1. Cor. 2.) as I said before. Your conceit here (Mariamastix) is over carnal & sensual; And therefore both Caluin, and you, are greatly deceived, who do think, that all those do contemn and wrong the state of Matrimony, who do not use the act, or duty of Marriage. For whereas S. Paul calleth Marriage, Holy (1. Cor. 7.) yet withal he thought it convenient, that Man and Wife should abstain from mutual rendering the due of Marriage, for the more exercise of Prayer; yet will you say, that the Apostle in this his admonition, contemned Marriage? Therefore the B. Virgin did not contemn the due of Marriage; but did make choice of the better part, which should not be taken from Her. (Luc. 10.) Neither did she deceive her Husband S. joseph, whom she afore the marriage had acquainted with her Vow; And he giving full allowance thereof, did after espouse her. It is lawful for an impotent Man in body, to marry a woman, acquainting her before the Marriage with his impotency, and she allowing thereof, even as our Adversaries do grant; Therefore shall it not be lawful for a Woman, making a solemn vow of Perpetual Virginity for Religion, to marry a man, he knowing thereof before, and consenting thereto? To conclude, it is lawful for both the Parties married presently thereupon without consummation of Marriage, with mutual consent to abstain for ever from the use or duty of Marriage; And shall it then not be lawful (with the same condition before Marriage) to contract Matrimony? Thus much touching the B. Virgin her vowing of perpetual Virginity. But persever further (Mariamastix) to some other discourse.  Mariamastix. 
I see (Mariadulus) you are a great Advocate of Mary, pleading her Cause to the fullest, by your conferring several Texts of Scripture for your Purpose. But be it so. Belike, you expect a good Fee from her for your Pains. But what say you to that Place, where Christ calleth Mary, by the respectless name only of Woman; not so much as there intimating her to be his Mother? You see, he was far from ascribing unto her those high swelling Titles of praise, which you Papists do daily attribute unto her.  Mariadulus. 
It seems (Mariamastix) you will leave no corner unsearched against our B. Lady. Where you style me, Her Advocate, I will not assume that Title to me, as being most unworthy thereof: Only I acknowledge myself to be her poor Vassal, and Servant; hoping, that out of her own most pitiful commiseration, she will vouchsafe me her help, by her intercession to her dear Son at all times, but especially in the last hour of my dissolution of Body. Now to the place by you alleged (John 2.) The occasion of Christ speaking these Words, Quid mihi & tibi mulier? What is it to me and thee, Woman? my hour cometh not yet, was, that at a Marriage in Cana (whereat Christ and his B. Mother were present) there was want of wine; thereupon the B. Virgin advertising Christ thereof, virtually desired him to procure some Wine by way of Miracle; To which implicit request of hers, Christ uttered the former Words, Quid mihi & tibi mulier? Nondum venit hora mea. Which words, though perhaps in a sinister construction, might carry some show of his reprehending the B. Virgin; yet Christ did not at all reprehend her therein. Therefore the common Opinion of Origen, (in Graeca Catena.) of Austin, (l. de fide & Symb. c. 4.) of Gregory (l. 8. Regist. c. 42.) of Gaudentius (in tract. 9 de sectionib. Euangel.) of S. Bede (in Comment. huius loci.) and others, is, That Christ as God did speak these former Words to his Mother; because in respect only, as he was God, he did work Miracles; And therefore he would perhaps under a little show of some reprehension, make manifest, that he, not as Man (that is, as he is the Son of a Woman) but as God, was to work Miracles; in which respect as having no necessary intercourse with his Mother, he might well say, Quid mihi & tibi Mulier? Yet from hence it doth not follow, that he had no respect of his Mother in working that Miracle; for he then had, & even to this day hath, seeing it is certain, that he not only worked a Miracle then, touching Wine, but also worketh daily Miracles at her impetration and Prayers; but this as God, not as Man; in respect of Charity, not of humane Affection. And therefore it more clearly appeareth, why Christ did call the Virgin Mary in this place, not Mother, but Woman; To wit, thereby to take away all suspicion of working Miracles, as Man, out of a humane affection, but as God.  
Now, to that which Christ said upon the Cross (john. 19) Mulier, ecee filius tuus: Woman, behold thy Son (which place I much wonder not to be produced by you (Mariamastix) being so luxuriant in your allegations against the B. Virgin;) I do answer, that Christ called her Woman, not Mother, to intimate that she was as a Widow, forsaken of the whole World: or as some others do think, He forbore to call her Mother at that instant, in that he would not increase her grief and dolour, by using the affectionate & sweet Name of a Mother. Thus far of Christ's calling the Blessed Virgin, by the name of Woman, not Mother.  Mariamastix. 
Well, Mariadulus, I see no Truth is so illustrious & clear, but, for the time till more precise exammation be made, you will over cloud it with a mist of sophisticated, and subtle Evasions, as appeareth by your answers to all my former demonstrations▪ Therefore seeing the day is far spent, it is high time to impose an end to this our disputation. What either of us have effected herein, I leave to the Indifferency of these worthy Auditors. Only before I end, I will close your Mouth with one Argument, which without accession of any other, is able to prostrate and lay level to the ground the whole Systema of all your former large discourse, touching the Veneration and Worship given by you Papists to Mary: So one impetuous blast of Wind over turns in a Moment, what was long afore in working.  
My Argument is this. This your Paradox, concerning the Honour done by you to Mary, is borrowed from certain ancient Heretics, called Collyridians: which Collyridians worshipped Mary, as Epiphanius (an Orthodoxal Father) relateth (haer. 79.) and therein reprehendeth them; registering them for such their so doing, in the Catalogue of Heretics. It is held a blemish for a Christian to be descended from a jew, whose Religion was once sacred and holy; What Eternal reproach than is it to be proseminated in Faith, Belief, and in the practice thereof, from the loins of the ancient stigmatical Heretics, whose Religion therein was never true? What plaster can you (Mariadulus) apply to this your wound, given you? Will you persever in giving worship to Mary? Acknowledge then the old Heretics Collyridians, for your first Instructours therein. Will you disclay me from them, as from your Grand-maisters? Disclay me then from this your Heresy, first dogmatized by them. Extricate yourself (if you can) out of this Labyrinth.  Mariadulus. 
Good Mariamastix, touching the force of this our disputation, we must leave it to the Censure of these Grave Men on both sides, being the Hearers thereof. It is not in your power or mine, to command their judgements: The strength of our Arguments and Authorities, seconded with the Grace of God, must only accomplish that.  
This I must tell you before we depart, that throughout the whole Progress of this our discourse, you have been very lavishing in the disgraces of the B. Virgin (God forgive your sin therein) your lancing tongue striking over deep into her Reputation and Honour; when rather is had been your duty (so far forth, as you could) to eternize her in Praises, who brought him forth, who was from all Eternity: l●● Principio crat Verbum, & Verbun crat apud Deum. joan. 1.)  
Now touching your Argument, drawn from the Example of the Heretics Collyridians (so much by you prized) take notice hereby, that we Catholics cannot brook to have any association with the said ancient Heretics, or any others. This goodly Argument of yours was first objected by Doct. Su●cliffe, whose words are these; (in his challenge p. 131.) The Collyridian● are condemned, for worshipping the Virgin Mary; from whose pen, it seems you borrow this Objection. Now for the trial, how the Heresy of the Collyridians can be applied to the Catholics, let us recur to Epiphanius his own Words, and then I hope, your Cheques (Mariamastix) will witness your dislike of your foresaid Brothers proceeding therein. Epiphanius speaking of these Heretics thus writeth: (haeres. 79.) High, qui hoc docent, qui sunt praeterquam Mulieres? Who are they, that teach this, but only Women? Thus this Sect consisted only of Women, who professed the same.  
Again, Epiphanius in the same place thus further discourseth thereof: Cellam q●adra●am ●rnantes etc. panem propownt, & offerunt in nomine Mariae. They adorning a square table, did set bread thereon, and offer it up, in the name of Mary; as though she were a God, and Woman-Priest. And therefore Epiphanius in dislike hereof thus further saith: Deo ab●terno nulla Mulier sacrificanite Never did any Woman sacrifice unto God. And yet more: Neque Deus est Maria, & nemo in nomi●e eins offerat. Neither is Mary a God, and let noman offer, or sacrifice in her Name; And yet Epiphanius there saith, Mariaest Sancta, & Honorata. Now what doth this Example concern us? Are the Women among us Priests, or do they offer up Sacrifice? Or do any of us catholics sacrifice to B. Marry, or repute her a God, or Goddess? So impertinently & ●●properly 〈◊〉 he Heresy of the Collyridian● ascribed, by yourself and D. Sutclifie, unto the Catholic.  
Thus far hereof. And indeed (Mariamastix) to speak plainly, most certain it is, that not any Arguments heretofore by you alleged, against the Honour of the inremerate Mother of God, are able to win ground upon the judgement of any man either of learning or piety; But that the force of them do (for the most part) recoil back to your greater disadvantage, and larger increase (at lest in our eyes) of her. Honour. For have you not often observed (Mariamastix) ho● the impetuous waves of the See▪ tending towards a Rock, and threatening with their Violence even to tear it in pieces; and yet the event it, that their own forces are broken upon the ●ome Rock, and so they finally lose their strength, and vanish to nothing? The Queen of Heaven is a spiritual Rock, against which you and other Sectaries in these our stormy and rugged days, do labour to beat with the stream of your Philippics, and Satyrs, as with so many floods or inundations: And yet in the close of all, the vigour of this your & their malignity is wholly crushed upon this Celestial Rock▪ so this course becoming most displeasing to God, and exitial to your own Souls: and the Sacred Virgin, as betrampling upon your unworthy molitions and attempts, doth thereby more and more show herself to be, Maria Triumphans.  Mariamastix. 
I grant, I was partly mistaken in this of the Collyridians, 〈◊〉 relying therein upon the affiance of the aforenamed Doctor. Nevertheless there is great disparity between your judgement & mine; for I rest ascertained, that the Arguments by me drawn out, do wholly overthrew the Honour, given by you Papists, to Mary; since they have not received any satisfying and irreplyable Answers, or Solutions from you. And therefore concerning myself, I would have you and all this Company, to rest assured, that all the Authorities and other Reasons by you insisted upon, are not able to beat me of my former Station of Faith. No▪ The fort of Truth is inexpugnable. But now (Mariadulus) since I see my own Arguments have no Influence over you, nor yours over me; & seeing that the Night draws on, I, and the Company brought with me do give you our last farewell. So we will part friends to one another's Soul; but Adversaries to one another's Faith and Religion.  Mariadulus. 
I much grieve, that you are resolved (with such a strong bent of Will) to continue in this your perversity of judgement, (pardon me, for I can call it no better) against Her, who gave life to him, who first gave life to us all. And I will pray to Almighty (God in whose hands each Man's hart is) yea even to Her whom you so much malign, to mediate to her Blessed Son, for the mollifying and suppling of this your stony-hart against her, that it may become Cor curneum. (Ezech. c. 11.) As also▪ I will pray for your final Salvation; and with this I bid you, & your Worthy Company Adieu.  Mariamastix. 
I thank you for your charitable Intention towards me, though I confess I put small Confidence in your Prayers. But howsoever, once more I take my leave of you.  Mariadulus. 
Farewell Mariamastix, with all your Associates, and Followers here present.  
Well now, my Catholic Auditors, & Friends, Mariamastix (you see) with his Company hath left us. What hath been our Disputation, touching my endeavour to rescue and free (so far as in me lieth) the Majesty and Honour of the B. Virgin, from the slanderous calumnies and depravations of her Enemies, you have (I hope to your profit) heard. You may (if you will) draw a wholesome lesson from the deportment & carriage of Mariamastix; My meaning is, you may learn thereby, that a Man once rejecting the authority of God's Universal Church, how ready he is to precipitate & cast himself head long into the Abysmall, and bottomless gulf of Errors & Blasphemies. For do you not observe, how diverse Sectaries of this Age (I mean, the fiery Puritans) do even with united forces, and a joint consent, laboureo obliterate & blot out the chief Prints and Memorials of Christian Religion▪ For Her, who brought Christ first into the World for Man's Redemption, they cannot brook; spurning at her Honour, with most  Inuectives; And that, by the which, as by a preordained Instrument of God, Christ last left the World (I mean, the Holy Cross, upon which our Saviour shed his most precious blood for man's Salvation) they contemn as superstitious and Idolatrous. Thus you see, how they act the Prologue and Epilogue of Man's Redemption. And thus much for an Admonition to yourselves.  
¶ But now, to turn my thoughts, and words to thee (most Holy Mary) and to unmask myself of my assumed, Title, or Name of Mariadulus (though I ever hope to remain to thee a true Mariadulus and to speak in my own Person, the Author of this short Treatise: Thou who art the Mother of God, so begetting thy Creator: Genuisti (Naturâ mirante) tu●m sanctum Genitorem: (in office B. Virg.) Thou, who art the Honour and glory of thy Sex; Who confoundest the Work of Eva: Thou, who art Beauty itself, both in Soul and body: Pulcra es amica mea, & Macula non est in te. (Cant. 4.) Thou, who with thy Son, didst prevent, and hasten the time of thy fruition of Heaven; He by his Asccusion, thou by thy Assumption: Thou, at whose impetration and prayers, the fastened knot of Nature (for the good of believing souls) is untied, thy son by thy solicitation working most astonishing Miracles in that kind. Finally, thou who art the Ladder of climbing up to Paradise, and the Advocate of all humble, supplicating Clients: Vouchsafe (most gracious Lady) to lend thy ears to me, thy poor servant: Be thou unto 〈◊〉 the Morning star, ushering the near approach of my Celestial Sun. Procure, that of that main Ocean of God's Mercy, one small ri●cle●, or stream may runs towards me, for the washing away the ordure of all my insides sins, during the whole Course of ●●y wicked life.  
Jnterc●●de to our Merciful Father of Heaven, at all times, and is all my Neces●ities, with thy all obtaining Prayers; but especially i● my greatest Extremity & Ag●●y in my last sickness, (I m●●ns) wh●● I tha● lie gasping, and fighting for br●●th; and when the Dia●● 〈◊〉 most accustomed to trouble the p●●● la●g●is h●●●g so●●e of a dying Man. Th●● (O then) most holy and pitiful virgin, say to him in my ●eh●lfe: ●●ant, ●ho●● soul stand, and M●ns G●●●tly Enemy; thou sh●●● not i●●●●ger him in this his decaying st●●, with thy wicked Temptations; Neither shalt thou force him to fluctuate, or waver in Faith, Hope or Charity; He doth anchor himself firmly upon my Son's Death & Passion. I have received him into my Patronage, and will become a suppliant to my Son, even until the last minute of his dissolution; that his Soul, after it is once disuested of its flesh, may presently enjoy the most comfortable & ineffable Vision of the Blessed Trinity, for all Eternity. To which words, I poor Wretch, burdened with an old, weak & languishing Body (but more burdened with the heavy weight of my innumerable offences) do most humbly, penitently, & with all due prostration of Soul and Body, beseech thee (Mother of God) even by the most bitter Passion, and Effusion of the precious Blood of thy Dear Son jesus Christ, to say. Amen.  
Laus Deo, & B. Virgini Mariae.  
FINIS.