An answer to a challenge madeAn ansvver to a challenge made
An answer to a challenge made by a Jesuit in Ireland Wherein the judgement of antiquity in the points questioned is truly delivered, and the novelty of the now romish doctrine plainly discovered. By James Usher Bishop of Meath.An ansvver to a challenge made by a Iesuite in Ireland Wherein the iudgement of antiquity in the points questioned is truely delivered, and the noveltie of the now romish doctrine plainly discovered. By Iames Vssher Bishop of Meath.
James Ussher 1581–1656Dublin: printed by the Society of Stationers and Eliot's Court Press, 1624Dublin: printed by the Societie of Stationers and Eliot's Court Press, 1624
[24], 527, [9] p. · 153k words · STC 24542 · ESTC S118933
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
for to request the help of the prayers of our fellow-servants, is one thing, and to worship them with the service of Invocation is another▪ as may be seen in the case of our brethren upon earth, who may not refuse the former without the violation of charity, nor accept the latter at our hands without an open breach of piety.
for to request the help of the prayers of our fellow-servants, is one thing, and to worship them with the service of Invocation is another▪ as may be seen in the case of our brethren upon earth, who may not refuse the former without the violation of charitie, nor accept the latter at our hands without an open breach of pietie.
Now that the Fathers judged no otherwise of Prayer, then as hath been said, this may be one good argument; that when they define it, they do it with express reference to God, and no other: as may be seen in those five several definitions thereof which iBellarmine himself repeateth out of them. the first whereof is that of Basil: kPrayer is a request of some good thing, which is made by pious men unto GOD. The second, of Gregory Nyssen: lPrayer is a conversing or a conference with GOD. The third, of the same Father: mPrayer is a request of good things, which is offered with supplication unto GOD. The fourth, of John Chrysostom: nPrayer is a colloquy or discourse with GOD. The fifth, of John Damascene: oPrayer is an ascension of the mind unto GOD, or a request of things that are fit from GOD. Therefore where
the names of the Martyrs were solemnly rehearsed in the public Liturgy of the Church, S. Augustin interpreteth it to be done for an honourable remembrance of them: but utterly denieth, that the Church therein had any intention to invocate them. So for other particular prayers:
alone art to be invocated O Lord, saith S. Ambrose in his funeral oration upon Theodosius the Emperor; thou art to be requested, to supply the miss of him in his sons. and;
To whom else should I cry, besides thee? saith S. Augustin, and it is Gods pleasure, Esse nihil prorsus se praeter ubique rogandum, that nothing beside himself should every where be prayed unto: saith Dracontius in his book of the Creation, revised by Eugenius Bishop of Toledo at the command of Chindasuindus King of Spain. Hereupon S. Chrysostom, upon those words of the Apostle, 1. Corinth. 1.2. With all that call upon the Name of our Lord Jesus Christ; giveth this exposition.
Not of this man and that man, but upon the name of the Lord. and he elsewhere telleth us, that it was the DEVILS doing to draw men unto the calling upon Angels; as envying them the honour of their immediate access and admittance unto Gods own presence.
For this cause (saith he) did the Devil bring in this of the Angels; envying us this honour. These be the enchantments of Devils. Though he be an Angel, though an Archangel, though they be Cherubims; endure it not. For neither will these Powers themselves admit it, but reject it; when they see their Lord dishonoured. I have honoured thee, saith he, and have said;
Now that the Fathers judged no otherwise of Prayer, then as hath beene said, this may be one good argument; that when they define it, they doe it with expresse reference to God, and no other: as may be seen in those five severall definitions thereof which iBellarmine himselfe repeateth out of them. the first whereof is that of Basil: kPrayer is a request of some good thing, which is made by pious men unto GOD. The second, of Gregory Nyssen: lPrayer is a conversing or a conference with GOD. The third, of the same Father: mPrayer is a request of good things, which is offered with supplication unto GOD. The fourth, of Iohn Chrysostom: nPrayer is a colloquy or discourse with GOD. The fifth, of Iohn Damascen: oPrayer is an ascension of the minde unto GOD, or a request of things that are fit from GOD. Therefore where pthe names of the Martyrs were solemnly rehearsed in the publick Liturgie of the Church, S. Augustin interpreteth it to be done for an honourable remembrance of them: but utterly denieth, that the Church therein had anie intention to invocate them. So for other particular prayers: qThou ⟨p. 422⟩alone art to be invocated O Lord, saith S. Ambrose in his funerall oration upon Theodosius the Emperour; thou art to be requested, to supply the misse of him in his sonnes. and; rTo whom else should I cry, besides thee? saith S. Augustin, and it is Gods pleasure, Esse nihil prorsus se praeter ubique rogandum, that nothing beside himselfe should every where be prayed unto: saith Dracontius in his book of the Creation, revised by Eugenius Bishop of Toledo at the command of Chindasuindus King of Spaine. Hereupon S. Chrysostom, upon those words of the Apostle, 1. Corinth. 1.2. With all that call upon the Name of our Lord Iesus Christ; giveth this exposition. sNot of this man and that man, but upon the name of the Lord. and he elsewhere telleth us, that it was the DIVELS doing to draw men unto the calling upon Angels; as envying them the honour of their immediate accesse and admittance unto Gods owne presence. tFor this cause (saith he) did the Divel bring in this of the Angels; envying us this honour. These be the enchantments of Divels. Though he be an Angel, though an Archangel, though they be Cherubims; endure it not. For neyther will these Powers themselves admit it, but reject it; when they see their Lord dishonoured. I have honoured thee, saith he, and have sayd;
iBellarm. de bonis operib. in particular. lib. 1. cap. 1.
k[Greek or Hebrew]. Basil. orat. in Ju•itiam martyr.〈non-Latin alphabet〉. Basil. orat. in Iu•itiam martyr.
l[Greek or Hebrew] Gregor. Nyssen. orat. 1. de Oratione.〈non-Latin alphabet〉 Gregor. Nyssen. orat. 1. de Oratione.
m[Greek or Hebrew]. Id. orat. 2. de Orat. Dòminic. vel, [Greek or Hebrew] Id. tractat 2. de inscriptionib. Psalmor. cap. 3.〈non-Latin alphabet〉. Id. orat. 2. de Orat. Dòminic. vel, 〈non-Latin alphabet〉 Id. tractat 2. de inscriptionib. Psalmor. cap. 3.
n[Greek or Hebrew]. Chrysost. in Genes. homil. 30. Vid. eiusd. lib. 1· de Orando Deū, tom. 6 edit. Savil. pag. 754.〈non-Latin alphabet〉. Chrysost. in Genes. homil. 30. Vid. eiusd. lib. 1· de Orando Deū, tom. 6 edit. Savil. pag. 754.
o[Greek or Hebrew]. Damascen. de fide Orthodox. lib. 3. cap. 24.〈non-Latin alphabet〉. Damascen. de fide Orthodox. lib. 3. cap. 24.
pAd quod sacrificium, sicut homines Dei, qui mundum in ejus confessione vicerunt, suo loco & ordine nominantur: non tamen á sacerdote, qui sacrificat, invocantur. Aug. de Civit. Dei, lib. 22. cap. 10.
qSed tamē tu solus, Domine, invocandus es; tu rogandus, ut eū in filijs repraesentes. Ambr. de obit. Theodos.Sed tamē tu solus, Domine, invocādus es; tu rogādus, ut eū in filijs repraesentes. Ambr. de obit. Theodos.
rCui alteri praeter thecla mabo? August. Confess. lib. 1. cap. 5.Cui alteri praeter te cla mabo? August. Confess. lib. 1. cap. 5.
s[Greek or Hebrew]. Ch•ysost. in 1 Corinth. homil. 1.〈non-Latin alphabet〉. Ch•ysost. in 1 Corinth. homil. 1.
t[Greek or Hebrew]; Jd. in Coloss. 3. homil. 9.〈non-Latin alphabet〉; Jd. in Coloss. 3. homil. 9.
Call upon me, and doest thou dishonour him? And therefore did the Fathers in the Council of Laodicea directly conclude that this Invocation of Angels was a secret kind of Idolatry, by the practise whereof the communion both of Christ and of his Church was forsaken. uFor Christians (say they) ⟨p. 423⟩ought not to forsake the Church of God, and depart aside, and invocate Angels, & make meetings: which are things forbidden. If any man therefore be found to give himself to this privy Idolatry; let him be accursed. Because he hath forsaken our Lord Jesus Christ, the Son of God, and betaken himself to Idolatry.
Call upon me, and doest thou dishonour him? And therefore did the Fathers in the Councell of Laodicea directly conclude that this Invocation of Angels was a secret kinde of Idolatry, by the practise whereof the communion both of Christ and of his Church was forsaken. uFor Christians (say they) ⟨p. 423⟩ought not to forsake the Church of God, and depart aside, and invocate Angels, & make meetings: which are things forbidden. If any man therefore be found to give himselfe to this privy Idolatry; let him be accursed. Because hee hath forsaken our Lord Iesus Christ, the Sonne of God, and betaken himselfe to Idolatry.
Pope Adrian, in the Epitome of the Canons which he delivered to Charles the great at Rome in the year of our Lord DCCLXXIII. doth thus abridge this decree: ut anathema sit, quicunque relictâ Ecclesiâ, Angelos colere, vel congregationes facere praesumpserit. that whosoever, leaving the Church, did presume to worship Angels, or to make meetings, should be accursed. Where Henricus Canisius, who was the first publisher of this Abridgement in the 6. tome of his Ancient reading, fearing belike that the curse not only of the Fathers of Laodicea, but (which was more dreadful) of Pope Adrian also might light upon him and his companions, who acknowledge themselves to be of the number of those that worship Angels: giveth us warning in his margin, that in steed of angelos here xperadventure should be read, angulos; that is to say, corners in steed of angels ▪ which although it be a no•e that evil beseemeth a man who would be thought to be conversant in ancient reading, and such a one especially as professeth himself to be a chief professor of the Canons: yet in that he leaveth the text untouched, and contenteth himself with a peradventure too in his marginal annotation, he is more to be excused then his fellows before him, Carranza, Sagittarius, and Joverius, who setting forth the Canons of the Councils, without all peradventure corrupted the text it self, removing the angels out of their place, and hiding them in corners. Notwithstanding ⟨p. 424⟩this also may be alleged in some part of their excuse too, that they were not the first authors of this corruption of the Canon: that blame must light either upon Isidorous Mercator (the crafty merchant, with whose dealings I acquainted you ybefore) or upon James Merlin the Popish Doctor, who first caused his zCollection of Decrees to be printed. But Friar Crab deserveth no excuse at all: who having store of good copies to direct him, did not only content himself with the retaining of angulos in the text of Isidorus, as he found it printed before him; but plucked out angelos, and chopped in aangulos into the old translation of Dionysius Exiguus also, which afforded no room for any such corners as these. For howsoever in that version, or perversion rather of the Canon which is extant in the text of Isidorus it might stand with some reason to read:
Pope Adrian, in the Epitome of the Canons which he delivered to Charles the great at Rome in the year of our Lord DCCLXXIII. doth thus abbridge this decree: ut anathema sit, quicunque relictâ Ecclesiâ, Angelos colere, vel congregationes facere praesumpserit. that whosoever, leaving the Church, did presume to worship Angels, or to make meetings, should be accursed. Where Henricus Canisius, who was the first publisher of this Abbridgement in the 6. tome of his Ancient reading, fearing belike that the curse not only of the Fathers of Laodicea, but (which was more dreadfull) of Pope Adrian also might light upon him and his companions, who acknowledge themselves to be of the number of those that wo•ship Angels: giveth us warning in his margent, that in steed of angelos here xperadventure should be read, angulos; that is to say, corners in steed of angels ▪ which although it be a no•e that evill beseemeth a man who would be thought to be conversant in ancient reading, and such a one especially as professeth himselfe to be a chiefe professor of the Canons: yet in that he leaveth the text untouched, and contenteth himselfe with a peradventure too in his marginall annotation, he is more to be excused then his fellowes before him, Carranza, Sagittarius, and Ioverius, who setting forth the Canons of the Councells, without all peradventure corrupted the text it selfe, removing the angels out of their place, and hiding them in corners. Notwithstanding ⟨p. 424⟩this also may be alledged in some part of their excuse too, that they were not the first authors of this corruption of the Canon: that blame must light eyther upon Isidorous Mercator (the craftie merchant, with whose dealings I acquainted you ybefore) or upon Iames Merlin the Popish Doctor, who first caused his zCollection of Decrees to be printed. But Friar Crabb deserveth no excuse at all: who having store of good copies to direct him, did not onely content himselfe with the retayning of angulos in the text of Isidorus, as he found it printed before him; but pluckt out angelos, and chopt in aangulos into the old translation of Dionysius Exiguus also, which affoorded no roome for any such corners as these. For howsoever in that version, or perversion rather of the Canon which is extant in the text of Isidorus it might stand with some reason to reade:
xAngulos fortè legendū. pag. 424. tom. 6. Antiquae lectionis Henr. Canisij. SS. Canonum in A•adem Ingolstad. professoris primarij.Angulos fortè legendū. pag. 424. tom. 6. Antiquae lectionis Henr. Canisij. SS. Canonum in A•adem Ingolstad. professoris primarij.
ySupr. pag. 12.
zTom. 1. Concil. edit. Colon. an. 1530. & Paris. an. 1535.
Non oportet Christianos derelictâ ecclesia abire, & ad angulos idolatriae abominandae congregations facere. It is not lawful for Christians, forsaking the Church, to go and make assemblies of abominable idolatry in corners. yet in the old translation of Dionysius, where the Canon was rightly rendred; Quòd non oporteat ecclesiam Dei relinquere, & abire, atque angelos nominare, & congregations facere: it was contrary to all sense to thrust this reading upon us. It is now lawful for Christians to forsake the Church of God, and go and nominate or invocate CORNERS (a wise speech no doubt) and make meetings.
Non oportet Christianos derelictâ ecclesia abire, & ad angulos idolatriae abominandae congregationes facere. It is not lawfull for Christians, forsaking the Church, to go and make assemblies of abominable idolatry in corners. yet in the old translation of Dionysius, where the Canon was rightly rendred; Quòd non oporteat ecclesiam Dei relinquere, & abire, atque angelos nominare, & congregationes facere: it was contrary to all sense to thrust this reading upon us. It is now lawfull for Christians to forsake the Church of God, and goe and nominate or invocate CORNERS (a wise speech no doubt) and make meetings.
But, veritas non quaerit angulos: the truth will admit none of these corners. For the Greek verity (aswell in all the editions of the Canons that have come forth by themselves, as in the Collections of Harmenopulus, Zonaras and Balsamon likewise) expressly readeth [Greek or Hebrew], ⟨p. 425⟩which in that tongue hath no affinity at all with corners: and the ancient Collectors of the Canons among the Latins, bCresconius and Dionysius and cFulgentius Ferrandus, have Angelos: and Theodoret in his exposition of the epistle to the Colossians, doth twice make mention and declare the meaning of this Canon. once, upon those words of the Apostle in the third chapter: Whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him. dfor because they commanded men to worship Angels, (saith Theodoret) he enjoineth the contrary; that they should adorn their words and their deeds with the commemoration of our Lord Christ▪ and send up thanksgiving to God and the Father by him, saith he, and not by the Angels. The Synod of Laodicea also following this rule, and desiring to heal that old disease, made a law that they should not pray unto Angels, nor forsake our Lord Jesus Christ. and again, upon the second chapter of the same epistle. eThis vice continued in Phrygia and Pisidia for a long time. for which cause also the Synod assembled in Laodicea the chief city of Phrygia, forbade them by a Law to pray unto Angels. And even to this day among them and their borderers, there are Oratories of S. Michael to be seen. The like hath Oecumenius after him, upon the same place. fThis custom continued in Phrygia: insomuch that the Council of Laodicea did by a Law forbid to come unto Angels and to pray unto them. ⟨p. 426⟩from whence it is also, that there be many Churches of Michael, the chief captain of Gods host, among them. This Canon of the Laodicean Fathers, Photius doth note to have been made against the gAngelites: or the Angelickes rather. for so doth S. Augustin name those heretics that were hinclined to the worship of Angels: being from thence icalled Angelici, as Isidorus noteth, because they did worship Angels.
But, veritas non quaerit angulos: the truth will admit none of these corners. For the Greek veritie (aswell in all the editions of the Canons that have come forth by themselves, as in the Collections of Harmenopulus, Zonaras and Balsamon likewise) expressely readeth 〈non-Latin alphabet〉, ⟨p. 425⟩which in that tongue hath no affinitie at all with corners: and the ancient Collectors of the Canons among the Latins, bCresconius and Dionysius and cFulgentius Ferrandus, have Angelos: and Theodoret in his exposition of the epistle to the Colossians, doth twice make mention and declare the meaning of this Canon. once, upon those words of the Apostle in the third chapter: Whatsoever yee do in word or deed, doe all in the name of the Lord Iesus, giving thankes to God and the Father by him. dfor because they commanded men to worship Angels, (saith Theodoret) he injoyneth the contrary; that they should adorne their words and their deeds with the commemoration of our Lord Christ▪ and send up thankesgiving to God and the Father by him, saith he, and not by the Angels. The Synod of Laodicea also following this rule, and desiring to heale that old disease, made a law that they should not pray unto Angels, nor forsake our Lord Iesus Christ. and againe, upon the second chapter of the same epistle. eThis vice continued in Phrygia and Pisidia for a long time. for which cause also the Synod assembled in Laodicea the chiefe city of Phrygia, forbad them by a Law to pray unto Angels. And even to this day among them and their borderers, there are Oratories of S. Michael to be seene. The like hath Oecumenius after him, upon the same place. fThis custome continued in Phrygia: insomuch that the Councell of Laodicea did by a Law forbid to come unto Angels and to pray unto them. ⟨p. 426⟩from whence it is also, that there be many Churches of Michael, the chiefe captaine of Gods hoste, among them. This Canon of the Laodicean Fathers, Photius doth note to have beene made against the g
bDe his qui Angelos co•unt. Cres•on. Breviar. Canon. sect. 90. Dionys. Exig. in Codice Canonū, num 138.De his qui Angelos co•ūt. Cres•on. Breviar. Canon. sect. 90. Dionys. Exig. in Codice Canonū, num 138.
d[Greek or Hebrew]. Theodoret. in Coloss. 3.〈non-Latin alphabet〉. Theodoret. in Coloss. 3.
e[Greek or Hebrew]. Id. in Coloss. 2.〈non-Latin alphabet〉. Id. in Coloss. 2.
f[Greek or Hebrew]. Oecumen. MS. in Coloss. 2. ab Hoeschelio citatus in notis ad Origenis libros contra Celsum, pag. 483.〈non-Latin alphabet〉. Oecumen. MS. in Coloss. 2. ab Hoeschelio citatus in notis ad Origenis libros contra Celsum, pag. 483.
To transcribe here at large the several testimonies of the Fathers, which condemn this worshipping of Angels or any other creature whatsoever, would be an endless work. Gregory Nyssen in the beginning of his fourth (or fifth book rather) against Eunomius, layeth this down for an undoubted principle. kThat none of those things which have their being by creation is to be worshipped by men, the word of God hath by law ordained: as almost out of all the holy Scripture we may learn. Moses, the Tables, the Law, the Prophets afterward, the Gospels, the determinations of all the Apostles, do equally forbid the looking unto the creature. Then having showed that the neglect of this was the cause of the bringing in of a multitude of Gods among the Heathen: lleast the same things should happen unto us, saith he, who are instructed by the Scripture to look unto the true Deity; we are taught to understand that whatsoever is created is a different thing from the divine nature, and that we are to worship and adore that nature only which is uncreated; whose character and mark is, that it neither at any time began to be nor ever shall cease to be. But our ⟨p. 427⟩Romanists have long since overthrown this principle: and so altered Moses, and the Tables, and the Law; that of the m24. mortal sins, whereby they say the first Commandment is broken, they reckon the first to be committed by him, Qui colit extra Deum vel Sanctos quodque creatum, who worshippeth any created thing beside God and the Saints. And whereas nAntonius in his Melissa had set down the foresaid sentence of Nyssen; that we have learned to worship and adore that nature ONLY which is uncreated: the Spanish Inquisitors have taken order, that a piece of his tongue should be cut off; and given commandment, that othe word ONLY should be blotted out of his writing. not considering that this was the principal word, upon which the whole sentence of Nyssen mainly did depend: and that Nyssen was not the only man that had taught us this lesson.
To transcribe here at large the severall testimonies of the Fathers, which condemne this worshipping of Angels or any other creature whatsoever, would be an endlesse worke. Gregory Nyssen in the beginning of his fourth (or fifth book rather) against Eunomius, layeth this downe for an undoubted principle. kThat none of those things which have their being by creation is to be worshipped by men, the word of God hath by law ordayned: as almost out of all the holy Scripture vve may learne. Moses, the Tables, the Law, the Prophets afterward, the Gospels, the determinations of all the Apostles, doe equally forbid the looking unto the creature. Then having shewed that the neglect of this was the cause of the bringing in of a multitude of Gods among the Heathen: lleast the same things should happen unto us, saith he, who are instructed by the Scripture to looke unto the true Deitie; we are taught to understand that whatsoever is created is a different thing from the divine nature, and that we are to worship and adore that nature only which is uncreated; whose character and marke is, that it neyther at any time beganne to be nor ever shall cease to be. But our ⟨p. 427⟩Romanists have long since overthrown this principle: and so altered Moses, and the Tables, and the Law; that of the m24. mortall sinnes, whereby they say the first Commandement is broken, they reckon the first to be committed by him, Qui colit extra Deum vel Sanctos quodque creatum, who worshippeth any created thing beside God and the Saints. And whereas nAntonius in his Melissa had set downe the foresaid sentence of Nyssen; that vve have learned to worship and adore that nature ONELY which is uncreated: the Spanish Inquisitors have taken order, that a peece of his tongue should be cut off; and given commandement, that othe word ONELY should be blotted out of his writing. not considering that this was the principall word, upon which the whole sentence of Nyssen mainely did depend: and that Nyssen was not the onely man that had taught us this lesson.
k[Greek or Hebrew]. Gregor. Nyssen. con•r. Eunom. oras. 4. tom 2 edit. Graecolaetin. pag. 144.〈non-Latin alphabet〉. Gregor. Nyssen. con•r. Eunom. oras. 4. tom 2 edit. Graecolaetin. pag. 144.
mHieronym. Zanctinus, de foro conscientiae & cont•ntioso, sect. 1•8.
nA•ton. Meliss. lib. 1. serm 1.
oDeleatur dictio, SOLUMMODO. Index Expurgator. Gasp Quiroga Ca•dinalis jussis editus; de consilio supremi Senatus Generalis Iniquisit. Madrit. an. 1584.Deleatur dictio, SOLUMMODO. Index Expurgator. Gasp Quiroga Ca•dinalis iussis editus; de consilio supremi Senatus Generalis Iniquisit. Madrit. an. 1584.
Athanasius before him had used the very same argument against the Arians, to prove that the Son of God was of an uncreated nature. pFor Peter the Apostle (saith he) did forbid Cornelius, when he would have worshipped him, saying; Because I my self also am a man. (Act. 10.26.) The Angel also did forbid John, when he would have worshipped him in the Revelation, saying: See thou do it not; for I am thy fellow servant, and of thy brethren the Prophets, and of them which keep the sayings of this book: worship God. (Revel. 22.9.) Wherefore it appertaineth to God only to be worshipped. and this do the Angels themselves know well: that although they do ⟨p. 428⟩surpass others in glory, yet they are all but creatures; and are in the number, not of those that are to be adored, but of them that adore the Lord. So we have heard S. Ambrose qbefore reprehending those that do adore their fellow servants. And Epiphanius refuting the heresy of the Collyridians, concludeth, that rneither Elijah, nor John, nor Thecla, nor any of the Saints is to be worshipped. For that ancient error (saith he) shall not prevail over us, to forsake the living God, and to worship the things that are made by him. for they served and worshipped the creature above the Creator, and became fools. For if he will not have the Angels to be worshipped; how much more would he not have her that was borne of Anna? sLet Mary then be had in honour: but let the Lord be worshipped. Lastly S. Augustin (to omit all others) in the book which he wrote of true religion, delivereth this for one of the main grounds thereof; that tthe worshipping of men that are dead should be no part of our religion. because (saith he) if they did live piously, they are not held to be such as would seek that kind of honour; but would have him to be worshipped of us, by whose enlightening they do rejoice that we are made partners of their merit. They are to be honoured therefore for imitation, not to be adored for religion. The same doth he also there say of Angels: that uwe do honour them with love, not with service; neither do we build temples unto them. For it is not their desire, that they should be so honoured ⟨p. 429⟩by us: because they know that we our selves, if we be good, are the temples of the high God.
Athanasius before him had used the very same argument against the Arrians, to prove that the Sonne of God was of an uncreated nature. pFor Peter the Apostle (saith he) did forbid Cornelius, when he vvould have worshipped him, saying; Because I my selfe also am a man. (Act. 10.26.) The Angell also did forbid Iohn, when he would have worshipped him in the Revelation, saying: See thou doe it not; for I am thy fellow servant, and of thy brethren the Prophets, and of them which keepe the sayings of this book: worship God. (Revel. 22.9.) Wherefore it appertayneth to God only to be worshipped. and this doe the Angels themselves know well: that although they doe ⟨p. 428⟩surpasse others in glory, yet they are all but creatures; and are in the number, not of those that are to be adored, but of them that adore the Lord. So we have heard S. Ambrose qbefore reprehending those that doe adore their fellow servants. And Epiphanius refuting the heresie of the Collyridians, concludeth, that rneyther Elias, nor Iohn, nor Thecla, nor any of the Saints is to be worshipped. For that ancient error (saith he) shall not prevayle over us, to forsake the living God, and to worship the things that are made by him. for they served and worshipped the creature above the Creator, and became fooles. For if hee will not have the Angels to be worshipped; how much more would he not have her that was borne of Anna? sLet Mary then be had in honour: but let the Lord be worshipped. Lastly S. Augustin (to omit all others) in the book which he wrote of true religion, delivereth this for one of the maine grounds thereof; that tthe worshipping of men that are dead should be no part of our religion. because (saith he) if they did live piously, they are not held to be such as would seeke that kinde of honour; but would have him to be worshipped of us, by whose enlightening they doe rejoyce that we are made partners of their merit. They are to be honoured therefore for imitation, not to be adored for religion. The same doth he also there say of Angels: that u
p[Greek or Hebrew]. Athanas. orat. 3. contra Arian.〈non-Latin alphabet〉. Athanas. orat. 3. contra Arrian.
tNon sit nobis religio cultus hominum mortuorum: quia si pié vixerunt, non sic habentur ut tales quaerant honores; sed illum á nobis coli volunt, quo illuminante laetantur meriti sui nos esse consortes. Honorandi ergo sunt propter imitationem, non adorandi propter religionem. Augustin. de verâ relig. cap. 55.
uQuare honoramus eos charitate, non servitute. Nec eis templa construimus. Nolunt enim •• sic honorari á nobis; quia nosipsos cùm boni sumus, templa summi Dei este noverunt. Recté itaque scribitur, hominem ab angelo prohibitum ne se adorar•t, sed unum Deum sub quo ei esset & ille conservus. Id. ibid.
and therefore it is rightly written, that a man was forbidden by an Angel, that he should nor worship him, but God alone under whom he was his fellow servant. (Revel. 22.9.)
and therefore it is rightly written, that a man was forbidden by an Angell, that he should nor worship him, but God alone under whom he was his fellow servant. (Revel. 22.9.)
But, what saith Cardinal Bellarmine now, think you, unto these testimonies of the Fathers? xI say (saith he, not knowing indeed what he saith, nor whereof he affirmeth) that they do speak against the errors of the Gentiles, who of wicked men did make true Gods; and did offer sacrifices unto them. wherein you may discern the just hand of God, confounding the mans wits, that would thus abuse his learning to the upholding of Idolatry. For had he been here his own man, and not been strangely overtaken with the spirit of slumber, he could no possibly have failed so foully, as to reckon the Angels & the Saints, & the very mother of God her self (of whom these Fathers do expressly speak) in the number of those wicked persons whom the Gentiles did take for their Gods. And here also out of Epiphanius we may further observe, who were the masters, or the mistresses rather (for this was ythe women's heresy) from whom our Romanists did first learn their Hyperdulîa, or that transcendent kind of service wherewith they worship the Virgin Mary. namely, the Collyridians: zso called from the Collyrides or cakes, which at a certain time of the year they used to offer unto the blessed Virgin. against whom Epiphanius doth thus oppose himself. aWhat Scripture hath delivered any thing, concerning this? Which of the ⟨p. 430⟩Prophets have permitted a man to be worshipped, that I may not say a woman? For a choice vessel she is indeed; but yet a woman. bLet Mary be in honour; but let the Father and the Son and the holy Ghost be worshipped: let no man worship Mary. This mystery is appointed, I do not say for a woman, nor yet for a man neither, but for God: the Angels themselves are not capable of such kind of glorifying. cLet none eat of this error touching holy Mary. for although the tree be beautiful, yet is it not for meat: and although Mary be most excellent, and holy, and to be honoured, yet is she not to be worshipped. dThe body of Mary was holy indeed, but not God: the Virgin indeed was a virgin and honourable; but not given unto us for adoration, but one that did her self worship him who was borne of her in the flesh and came from heaven out of the bosom of his Father.
But, what saith Cardinall Bellarmine now, thinke you, unto these testimonies of the Fathers? xI say (saith he, not knowing indeed what he saith, nor wherof he affirmeth) that they doe speake against the errours of the Gentiles, who of wicked men did make true Gods; and did offer sacrifices unto them. wherein you may discerne the just hand of God, confounding the mans witts, that would thus abuse his learning to the upholding of Idolatry. For had he been here his owne man, and not been strangely overtaken with the spirit of slumber, he could no possibly have fayled so fowly, as to reckon the Angels & the Saints, & the verie mother of God her self (of whom these Fathers do expressely speake) in the number of those wicked persons whom the Gentiles did take for their Gods. And here also out of Epiphanius we may further observe, who were the masters, or the mistresses rather (for this was ythe womens heresie) from whom our Romanists did first learne their Hyperdulîa, or that transcendent kind of service wherewith they worship the Virgin Mary. namely, the Collyridians: zso called from the Collyrides or cakes, which at a certaine time of the yeare they used to offer unto the blessed Virgin. against whom Epiphanius doth thus oppose himselfe. aWhat Scripture hath delivered any thing, concerning this? Which of the ⟨p. 430⟩Prophets have permitted a man to be worshipped, that I may not say a woman? For a choyse vessell she is indeed; but yet a woman. bLet Mary be in honour; but let the Father and the Sonne and the holy Ghost be worshipped: let no man worship Mary. This mysterie is appointed, I doe not say for a woman, nor yet for a man neyther, but for God: the Angels themselves are not capable of such kinde of glorifying. cLet none eate of this errour touching holy Mary. for although the tree be beautifull, yet is it not for meate: and although Mary be most excellent, and holy, and to be honoured, yet is she not to be worshipped. dThe bodie of Mary was holy indeed, but not God: the Virgin indeed was a virgin and honourable; but not given unto us for adoration, but one that did her selfe worship him who was borne of her in the flesh and came from heaven out of the bosome of his Father.
xDico eos loqui contra errores Gentiliū, qui ex hominibus sceleratis veros Deos faciebant; eisque sacrificia offerebant. B•llarm. de Eccles. triumphant. lib. 1. fine. cap. 14. collat. cum fine cap. 11.Dico eos loqui contra errores Gentiliū, qui ex hominibus sceleratis veros Deos faciebant; eisque sacrificia offerebant. B•llarm. de Eccles. triumphant. lib. 1. fine. cap. 14. collat. cum fine cap. 11.
zId. in Anacephalaeosi, pag. 529. [Greek or Hebrew], (hoc vocabulum enim ibi addendum) [Greek or Hebrew].Id. in Anacephalaeosi, pag. 529. 〈non-Latin alphabet〉, (hoc vocabulum enim ibi addendum) 〈non-Latin alphabet〉.
Thus did this learned Father labour to ecut the roots of this Idolatrous heresy, when it first began to take hold of the feminine sex: animating all that were of masculine spirits to the extirpation thereof, in this manner. fGo to then, ye servants of God, let us put on a manlike mind, and beat down the madness of these women. But when this disease afterwards had gotten a farther spread, and had once throughly seized upon men as well as women: it is a most wonderful thing to consider, into what extremity this frenzy brake out; after the time of Satan's loosing especially. For then gthere wanted not such as ⟨p. 431⟩would interpret that speech of the Angel unto the holy Virgin, Hail full of grace, the Lord is with thee; of the equality of her Empire with her Sons. as if it had been said. Even as he, so thou also dost enjoy the same most excellent dignity of ruling. hIn the redundance and effusion of grace upon the creatures, the Lords power and vvill is so accommodated unto thine, that thou mayest seem to be the first in that, both diadem, and tribunal. The Lord is with thee: not so much thou with the Lord, as the Lord with thee, in that function. Then it was taught for good Divinity, that ifrom the time wherein the Virgin mother did conceive in her womb the Word of God, she hath obtained such a kind of jurisdiction (so to speak) or authority in all the temporal procession of the holy Ghost; that no creature hath obtained any grace or virtue from God, but according to the dispensation of his holy mother. that, kbecause she is the mother of the son of God who doth produce the holy Ghost; therefore all the gifts, virtues, and graces of the holy Ghost are by her hands administered, to whom she pleaseth, when she pleaseth, how she pleaseth, and as much as she pleaseth. That lshe hath singularly obtained of God this office from eternity; as her self doth testify Proverb. 8.23. I was ordained from everlasting, ⟨p. 432⟩namely, a dispenser of celestial graces; and that min this respect, Cantic. 7.4. it is said of her: Thy neck is as a tower of Ivory. because that as by the neck the vital spirits do descend from the head into the body; so by the Virgin the vital graces are transmitted from Christ the head into his mystical body:
Thus did this learned Father labour to ecut the roots of this Idolatrous heresie, when it first began to take hold of the feminine sexe: animating all that were of masculine spirits to the extirpatiō therof, in this maner. fGo to then, ye servants of God, let us put on a manlike mind, and beat down the madnes of these women. But when this disease afterwards had gotten a farther spredd, and had once throughly seized upō men as wel as women: it is a most wonderfull thing to consider, into what extremitie this frenzie brake out; after the time of Sathans loosing especially. For then gthere wanted not such as ⟨p. 431⟩would interprete that speech of the Angel unto the holy Virgin, Haile full of grace, the Lord is with thee; of the equality of her Empire with her Sonnes. as if it had beene said. Even as he, so thou also dost enjoy the same most excellent dignitie of ruling. hIn the redundance and effusion of grace upon the creatures, the Lords power and vvill is so accommodated unto thine, that thou mayest seeme to be the first in that, both diadem, and tribunall. The Lord is with thee: not so much thou with the Lord, as the Lord with thee, in that function. Then it was taught for good Divinitie, that ifrom the time wherein the Virgin mother did conceive in her wombe the Word of God, she hath obtained such a kind of jurisdiction (so to speake) or authoritie in all the temporall procession of the holy Ghost; that no creature hath obtained any grace or vertue from God, but according to the dispensation of his holy mother. that, kbecause she is the mother of the sonne of God who doth produce the holy Ghost; therefore all the gifts, vertues, and graces of the holy Ghost are by her hands administred, to whom she pleaseth, when she pleaseth, how she pleaseth, and as much as she pleaseth. That lshe hath singularly obtained of God this office from eternitie; as her selfe doth testifie Proverb. 8.23. I was ordained from everlasting, ⟨p. 432⟩
f[Greek or Hebrew]. Id. ibid.〈non-Latin alphabet〉. Id. ibid.
gDe cujus Imperij ad similes effectus aequalitate cum filio, non desunt, qui construant illud ab Angelo ipsi praenunciatū; Ave gratiâ plena, Dominus tecum. id est, Sicut & ipse, ita & tu eâdem dominandi excellentissimâ dignitate perfiveris. Emanuel de Valle de Moura, Doct. Theol. ac Inquisitionis Deputa•us Lusitan. Opusc. 1. de Incantationib. seu Ensalmis, sect. 1. cap. 1. num. 46.De cujus Imperij ad similes effectus aequalitate cum filio, non desunt, qui construant illud ab Angelo ipsi praenunciatū; Ave gratiâ plena, Dominus tecum. id est, Sicut & ipse, ita & tu eâdem dominandi excellentissimâ dignitate perfiueris. Emanuel de Valle de Moura, Doct. Theol. ac Inquisitionis Deputa•us Lusitan. Opusc. 1. de Incantationib. seu Ensalmis, sect. 1. cap. 1. num. 46.
hAd quem sensum facilè accommodari possunt praecitata Angeli verba; Dominus tecum, gratiâ plena. Id est, in gratiae plenitudine redundantiae, & effusion in creaturas, ita Domini potentia ac voluntas ad tuam accō modatur, ut tu prior in eo, & diademate, & tribunali esse videaris. Dominus tecum: non tam tu cum Domino, quàm tecum Dominus in eo munere. Ibid.Ad quem sensum facilè accommodari possunt praecitata Angeli verba; Dominus tecum, gratiâ plena. Id est, in gratiae plenitudine redundantiae, & effusione in creaturas, ita Domini potentia ac voluntas ad tuam accō modatur, ut tu prior in eo, & diademate, & tribunali esse videaris. Dominus tecum: non tam tu cum Domino, quàm tecum Dominus in eo munere. Ibid.
iA tempore enim quo Virgo mater concepit in utero Verbum Dei, quandam (ut sic dicam) jurisdictionem seu auctoritatem obtinuit in omni Spiritus sancti processione temporali; ita quòd nulla creatura aliquam á Deo obtinuit gratiam vel virtutem, nisi secundùm ipsius piae matris dispensationem. Bernardin. Senens serm. 61. artic. 1. cap. 8.
kEt quia talis est mater filij Dei qui producit Spiritum sanctum; ideò omnia dona, virtutes & gratiae ipsius Spiritus sancti quibus vult, quando vult, quomodo vult, & quantum vult, per manus ipsius administrantur. Id. ibid.
the fullness of grace being in him as in the head from whence the influence cometh, & in her as in the neck through which it is transfused unto us. so that ntake away the patronage of the Virgin, you stop as i• were the sinners breath, that he is not able to live any longer.
the fulnesse of grace being in him as in the head from whence the influence cōmeth, & in her as in the necke through which it is transfused unto us. so that ntake away the patronage of the Virgin, you stop as i• were the sinners breath, that he is not able to live any lōger.
nQuasi sublato Virginis patrocinio, perinde a• que halitu intercluso, peccator vivere diutiùs non possit. Viegas ibid. sect. 2. num. 6.
Then men stuck not to teach, that unto her oall power was given in heaven and in earth. So that for heaven, when our Saviour ascended thither, this might be assigned for one reason (among others) why he left his mother behind him: pleast perhaps the court of Heaven might have been in a doubt, whom they should rather go to meet, their Lord or their Lady. & for earth, qshe ⟨p. 433⟩may rightly apply unto her self that in the first of Ezra; All the kingdoms of the earth hath the Lord given unto me. and we may say unto her again, that in Tobi 14. Thy kingdom endureth for all ages: and in the 144. or 145 Psalm; Thy kingdom is a kingdom of all ages. That howsoever she was rthe noblest person that was or ever should be in the world, and of so great perfection, that although she had not been the mother of God, she ought nevertheless to have been the Lady of the world: yet according to the laws whereby the world is governed, by the right of inheritance she did deserve the principality and kingdom of this world. That sChrist never made any legacy of this Monarchy: because that could not be done without the prejudice of his mother; and he knew besides, that the mother could make void the Testament of the son, if it were made unto her prejudice. And therefore that by all this it appeareth most evidently, that Mary the mother of Jesus, by right of inheritance hath the regal dominion over all that be under God. That tas many creatures do serve the glorious Virgin Mary, as serve the Trinity. namely all creatures, whatsoever degree they hold among the things created (whether they be spiritual as ⟨p. 434⟩Angels, or rational as men, or corporal as the Heavenly bodies or the Elements) and all things that are in Heaven and in Earth, whether they be the damned or the blessed: all which being brought under the government of God, are subject likewise unto the glorious Virgin. forasmuch as he who is the son of God and of the blessed Virgin, being willing as it were to equal in some sort his Mothers sovereignty unto the sovereignty of his Father; even he who was God, did serve his mother upon earth. Whence Luke 2.51. it is written of the Virgin and glorious Joseph: He was subject unto them. that as this proposition is true; All things are subject to Gods command, even the Virgin her self: so this again is true also;
Then men stuck not to teach, that unto her oall power was given in heaven and in earth. So that for heaven, when our Saviour ascended thither, this might be assigned for one reason (among others) why he left his mother behinde him: pleast perhaps the court of Heaven might have beene in a doubt, whom they should rather go to meet, their Lord or their Lady. & for earth, qshe ⟨p. 433⟩may rightly apply unto her selfe that in the first of Ezra; All the kingdomes of the earth hath the Lord given unto me. and we may say unto her againe, that in Tobi 14. Thy kingdome endureth for all ages: and in the 144. or 145 Psalme; Thy kingdome is a kingdome of all ages. That howsoever she was rthe noblest person that was or ever should be in the world, and of so great perfection, that although she had not beene the mother of God, she ought neverthelesse to have beene the Lady of the world: yet according to the lawes whereby the world is governed, by the right of inheritance she did deserve the principality and kingdome of this world. That sChrist never made any legacie of this Monarchy: because that could not be done without the prejudice of his mother; and he knew besides, that the mother could make voyde the Testament of the sonne, if it were made unto her prejudice. And therefore that by all this it appeareth most evidently, that Mary the mother of Iesus, by right of inheritance hath the regall dominion over all that be under God. That tas many creatures doe serve the glorious Virgin Mary, as serve the Trinitie. namely all creatures, whatsoever degree they hold among the things created (whether they be spirituall as ⟨p. 434⟩Angels, or rationall as men, or corporall as the Heavenly bodies or the Elements) and all things that are in Heaven and in Earth, whether they be the damned or the blessed: all which being brought under the governement of God, are subject likewise unto the glorious Virgin. for asmuch as he who is the sonne of God and of the blessed Virgin, being willing as it were to equall in some sort his Mothers soveraigntie unto the soveraignty of his Father; even he who was God, did serve his mother upon earth. Whence
oData est tibi omnis potestas in coelo & in terrâ. Petr. Dami•n serm. 1. de nativit. B. Mariae. tom. 5. Surij, Septemb. 8.
pFortassis Domine, ne tuae coelesti Curiae veniret in dubiū, cuj potiù• occurreret; tibi videlicèt Domino suo, regnū tùū in assumptâ carne petenti, an ipsi Dominae suae, ipsum regnū jam suū materno jure effectū ascendenti. Anse••. Cantuar. de excellentiâ B. Virginis, cap. 7. & eum secuti, Bernard. de Busti in Mariali, part 11. serm. 1. part. 3. & Sebast. Barrad. Jesuit. Concord. Evangel lib. 6. cap. 11.Fortassis Domine, ne tuae coelesti Curiae veniret in dubiū, cuj potiù• occurreret; tibi videlicèt Domino suo, regnū tùū in assumptâ carne petenti, an ipsi Dominae suae, ipsum regnū jam suū materno jure effectū ascendenti. Anse••. Cantuar. de excellentiâ B. Virginis, cap. 7. & eum secuti, Bernard. de Busti in Mariali, part 11. serm. 1. part. 3. & Sebast. Barrad. Iesuit. Concord. Euangel lib. 6. cap. 11.
qO igitur Regina nostra serenissima, profectò tu dicere potes illud, 1. Esdrae 1. Omnia regna terrae dedit mihi Dominus. Et nos tibi dicere possumus illud Tobi 13 In omnia secula regnū tuū. & Psal 144. Regnū tuū regnū omniū seculorum &c. &. Dan. 2. Regnū quod in aeternū non dissipabitur. Veni ergo, & super nos regnum accipe, Judic. 9. De regno enim tuo dici potest illud, Psalm. 103. Et regnum ipsius omnibus domi•abitur. & Luc. 1. Et regni eju• non erit finis. Bernardin. de Bust. Marial. part. 12. serm. 1. part. 1.O igitur Regina nostra serenissima, profectò tu dicere potes illud, 1. Esdrae 1. Omnia regna terrae dedit mihi Dominus. Et nos tibi dicere possumus illud Tobi 13 In omnia secula regnū tuū. & Psal 144. Regnū tuū regnū omniū seculorum &c. &. Dan. 2. Regnū quod in aeternū non dissipabitur. Veni ergo, & super nos regnum accipe, Iudic. 9. De regno enim tuo dici potest illud,
All things are subject to the command of the Virgin, even God himself. that, uconsidering the blessed Virgin is the mother of God and God is her son, and every son is naturally inferior to his mother and subject unto her, and the mother hath preeminence and is superior to her son; it therefore followeth that the blessed Virgin is superior to God, and God himself is subject unto her, in respect of the manhood which he assumed from her. that xhowsoever she be subject unto God inasmuch as she is a creature; yet is she said to be superior and preferred before him, inasmuch as she is his mother.
All things are subject to the command of the Virgin, even God himselfe. that, uconsidering the blessed Virgin is the mother of God and God is her sonne, and every sonne is naturally inferior to his mother and subject unto her, and the mother hath preeminence and is superior to her sonne; it therefore followeth that the blessed Virgin is superior to God, and God himselfe is subject unto her, in respect of the manhood which he assumed from her. that xhowsoever she be subject unto God inasmuch as she is a creature; yet is she said to be superior and preferred before him, inasmuch as she is his mother.
uCùm beata Virgo sit mater Dei, & Deus filius ejus; & omnis filius sit naturaliter inferior matre & subditus ejus, & matter praelata & superior filio: sequitur quòd ipsa benedicta Virgo sit superior Deo, & ipse Deus sit subditus ejus ratione humanitatis ab eâ assumptae. Bernardin. de Bust. Marial. part. 9. serm. 2.Cùm beata Virgo sit mater Dei, & Deus filius ejus; & omnis filius sit naturaliter inferior matre & subditus ejus, & mater praelata & superior filio: sequitur quòd ipsa benedicta Virgo sit superior Deo, & ipse Deus sit subditus ejus ratione humanitatis ab eâ assumptae. Bernardin. de Bust. Marial. part. 9. serm. 2.
xIpsa benedicta Virgo, licèt sit subjecta Deo inquantū creatura; superior tamen illi dicitur & praelata, inquantū est ejus mater. Unde Luc. 2. de Christo Daeo & homine scriptū est, quòd erat subditus illi. O ineffabilis dignitas Mariae, quae imperatori omnium meruit imperare. Id. part. 12. serm. 2.Ipsa benedicta Virgo, licèt sit subjecta Deo inquantū creatura; superior tamen illi dicitur & praelata, inquantū est ejus mater. Vnde Luc. 2. de Christo Daeo & homine scriptū est, quòd erat subditus illi. O ineffabilis dignitas Mariae, quae imperatori omnium meruit imperare. Id. part. 12. serm. 2.
Then men were put in mind, that yby sinning after Baptism they seemed to contemn and despise the passion of Christ: and so that no sinner doth deserve that Christ should any more make intercession for him to the Father; ⟨p. 435⟩without whose intercession none can be delivered either from the eternal punishment or the temporal, nor from the fault which he hath voluntarily committed. And therefore that it was necessary, that Christ should constitute his well-beloved Mother a Mediatrix betwixt us and him. zand so in this our pilgrimage, there is no other refuge left unto us in our tribulations and adversities, but to have recourse unto the Virgin Mary our mediatrix; that she would appease the wrath of her Sonne. That aas He is ascended into heaven, to appear in the sight of God for men; (Hebr. 9.24.) so She ought to ascend thither, to appear in the sight of her Son for sinners: that so mankind might have always before the face of God a Help like unto Christ for the procuring of his salvation. That bthis Empress is of so great authority in the palace of Heaven, that it is lawful to appeal unto her from any grievance, all other intermedial Saints omitted. for howsoever according to the Civill law the due mean must be observed in Appeals: yet in her the style of the Canon law is observed, wherein the Pope is appealed unto, any intermedial whatsoever omitted. That cshe is a Chancellor in the Court ⟨p. 436⟩of heaven: and giveth letters of mercy only in this present life; but for the souls that depart from hence, unto some letters of pure gra•e, unto others of simple justice, and unto some mixed of justice and grace. For some (say they) were much devoted unto her: and unto them she giveth letters of pure grace, whereby she commandeth glory to be given them without any pain of Purgatory. Others were miserable sinners and not devoted to her: and unto them she giveth letters of simple justice, whereby she commandeth that condigne punishment be taken of them. Others were lukewarm and remiss in devotion: and unto them she giveth letters of justice and grace together; whereby she commandeth that both favour be done unto them, and yet some pain of Purgatory be inflicted upon them for their negligence and sluggishness. And these things they say are signified in Queen Esther;
Then men were put in minde, that yby sinning after Baptisme they seemed to contemne and despise the passion of Christ: and so that no sinner doth deserve that Christ should any more make intercession for him to the Father; ⟨p. 435⟩without whose intercession none can be delivered eyther from the eternall punishment or the temporall, nor from the fault which he hath voluntarily committed. And therefore that it was necessary, that Christ should constitute his welbeloved Mother a Mediatrix betwixt us and him. zand so in this our pilgrimage, there is no other refuge left unto us in our tribulations and adversities, but to have recourse unto the Virgin Mary our mediatrix; that she would appease the wrath of her Sonne. That aas He is ascended into heaven, to appeare in the sight of God for men; (Hebr. 9.24.) so Shee ought to ascend thither, to appeare in the sight of her Sonne for sinners: that so mankinde might have alwayes before the face of God a Helpe like unto Christ for the procuring of his salvation. That bthis Empresse is of so great authoritie in the palace of Heaven, that it is lawfull to appeale unto her from any grievance, all other intermediall Saints omitted. for howsoever according to the Civill law the due meane must be observed in Appeales: yet in her the style of the Canon law is observed, wherein the Pope is appealed unto, any intermediall whatsoever omitted. That cshe is a Chancellour in the Court ⟨p. 436⟩of heaven: and giveth letters of mercy onely in this present life; but for the soules that depart from hence, unto some letters of pure gra•e, unto others of simple justice, and unto some mixt of justice and grace. For some (say they) were much devoted unto her: and unto them shee giveth letters of pure grace, whereby shee commandeth glory to be given them without any paine of Purgatorie. Others were miserable sinners and not devoted to her: and unto them she giveth letters of simple justice, whereby shee commandeth that condigne punishment be taken of them. Others were lukewarme and remisse in devotion: and unto them she giveth letters of justice and grace together; whereby shee commandeth that both favour be done unto them, and yet some paine of Purgatorie bee inflicted upon them for their negligence and sluggishnesse. And these things they say are signified in Queene Esther;
yPeccando post Baptismum videntur contemnere & despicere passionem Christi: & sic nullus peccator meretur quòd Christus ampliùs intercedat pro ipso apud Patrem; sine cujus intercessione nemo potest liberari á poenâ aeternâ, nec temporali, nec culpâ quam ipse voluntarié perpetravit. Et ideo fuit necesse ut Christus constitueret matrem suam praedilectam mediatricem inter nos & ipsum. Jacob. de Valentiâ episc. Christopolitan. in exposit. •antic. virg. Mariae. Magnificat.Peccando post Baptismum videntur contemnere & despicere passionem Christi: & sic nullus peccator meretur quòd Christus ampliùs intercedat pro ipso apud Patrem; sine cujus intercessione nemo potest liberari á poenâ aeternâ, nec temporali, nec culpâ quam ipse voluntarié perpetravit. Et ideo fuit necesse ut Christus constitueret matrem suam praedilectam mediatricem inter nos & ipsum. Iacob. de Valentiâ episc. Christopolitan. in exposit. •antic. virg. Mariae. Magnificat.
zEt sic in hâc peregrinatione non relinquitur nobis aliud refugium in nostris tribulationibus & adversitatibus; nisi recurrere ad virginem Mariam mediatricem, ut velit placare ira• Filij. Id. ibid.
aSicut ille ibi ascendit ut continué appareat vultui Dei pro hominibus; Hebr. 9 it• ego debeo ibi ascendere, ut appaream vultui ipsius filij pro peccatoribus: & sic humanum genus habeat semper ante faciem Dei adjutorium simile Christo ad procurandam suam salutem. Bernardin. de Bust. Marial. pa•t. 11. serm. 2. membr. 1.
bTantae autē auctoritatis in coelesti palatio est ista Imperatrix, quòd omnibus alijs Sanctis intermedijs omissis, ad ipsam licet ab omni gravamine appellare. Licèt enim secundùm jura civilia debitum medium servetur in appellationibus: (l. Imperatores ff. de appel. reci.) tamē in ipsâ servatur stylus juris Canonici, quo omisso quolibet medio appellatur ad summū Pontificem. (C. si duobus. extra. de appel) Id. part. 3. serm. 3. in excellent. 4.Tantae autē auctoritatis in coelesti palatio est ista Imperatrix, quòd omnibus alijs Sanctis intermedijs omissis, ad ipsam licet ab omni gravamine appellare. Licèt enim secundùm jura civilia debitum medium servetur in appellationibus: (l. Imperatores ff. de appel. reci.) tamē in ipsâ servatur stylus juris Canonici, quo omisso quolibet medio appellatur ad summū Pontificem. (C. si duobus. extra. de appel) Id. part. 3. serm. 3. in excellent. 4.
who wrote letters that the Jews should be saved, and the enemies should be killed, and to the poor small gifts should be given. Yea further also, dwhere King Assuerus did proffer unto the said Esther even the half of his Kingdom: (Esth▪ 5.3.) thereby they say was signified that God bestowed half of his kingdom upon the blessed Virgin. that having Justice and Mercy as the chiefest goods of his Kingdom, he retained Justice unto himself, and granted mercy unto her. & etherefore that if a man do find himself aggrieved in the court of Gods justice, he may appeal to the court of mercy of his mother: (she being that fthrone of grace, whereof the Apostle speaketh, Hebr. 4.16. Let us go ⟨p. 437⟩boldly unto the throne of grace, that we may receive mercy, and find grace to help in time of need.
who wrote letters that the Iewes should be saved, and the enemies should be killed, and to the poore small giftes should be given. Yea further also, dwhere King Assuerus did profer unto the said Esther even the halfe of his Kingdome: (Esth▪ 5.3.) thereby they say was signified that God bestowed halfe of his kingdome upon the blessed Virgin. that having Iustice and Mercie as the chiefest goods of his Kingdome, he retayned Iustice unto himselfe, and granted mercie unto her. & etherefore that if a man do finde himselfe aggrieved in the court of Gods justice, he may appeale to the court of mercie of his mother: (shee being that fthrone of grace, whereof the Apostle speaketh, Hebr. 4.16. Let us goe ⟨p. 437⟩boldly unto the throne of grace, that we may receive mercie, and finde grace to helpe in time of neede.
dConfugimus autem primò ad beatissimā Virginem coelorum Reginā: cui Rex regū, pater coelestis, dimidiū regni sui dedit. Quod significatū est in Hester reginâ: quae cùm ad placandum Assuerum regē accessisset, dixit ei Rex; Etiam si dimidiam partem regni mei petieris, dabitur tibi. Sic pater coelestis, cùm habeat justitiam & misericordiam tanquā potiora regni sui bona; justitiâ sibi retentâ, misericordiam matri Virgini concessit Gabr. Biel in Canon Missae, lect. 80. Vide Johan. Gerson. tract. 4. super Magnificat.Confugimus autem primò ad beatissimā Virginem coelorum Reginā: cui Rex regū, pater coelestis, dimidiū regni sui dedit. Quod significatū est in Hester reginâ: quae cùm ad placandum Assuerum regē accessisset, dixit ei Rex; Etiam si dimidiam partem regni mei petieris, dabitur tibi. Sic pater coelestis, cùm habeat justitiam & misericordiam tanquā potiora regni sui bona; justitiâ sibi retentâ, misericordiam matri Virgini concessit Gabr. Biel in Canon Missae, lect. 80. Vide Iohan. Gerson. tract. 4. super Magnificat.
eIsta imperatrix figuravit imperatricem coelorum, cum quâ Deus •egnum suum divisit. Cùm enim Deus habeat justitiam & misericordiam: justitiam sibi in •oc mundo exercendam retinuit, & misericordiam matri concessit. Et ideò si quis sentit se granary á foro justitiae Dei, appellet ad forum misericordiae matris ejus. Bernar•in. de Bust. Marial part. 3. serm. 3. in excellent. 4.Ista imperatrix figuravit imperatricem coelorum, cum quâ Deus •egnum suum divisit. Cùm enim Deus habeat justitiam & misericordiam: justitiam sibi in •oc mundo exercendam retinuit, & misericordiam matri concessit. Et ideò si quis sentit se gra•a•i á foro justitiae Dei, appellet ad forum misericordiae matris ejus. Bernar•in. de Bust. Marial part. 3. serm. 3. in excellent. 4.
in this respect, Cantic. 7.4. it is said of her: Thy neck is as a tower of Yvorie. because that as by the neck the vitall spirits do descend from the head into the bodie; so by the Virgin the vitall graces are transmitted from Christ the head into his mysticall body:
lNulla gratia de coelo nisi eâ dispensante ad nos descendit. Hoc enim singulariter officium divinitùs ab aeterno adepta est▪ sicut Proverb. 8. ipsa testatur, dicens. Ab aeterno ordinata sum; sc. dispensatrix coelestiū gratiarum. Id. ibid. artic. 3. cap. 3.Nulla gratia de coelo nisi eâ dispensante ad nos descendit. Hoc enim singulariter officium divinitùs ab aeterno adepta est▪ sicut Proverb. 8. ipsa testatur, dicens. Ab aeterno ordinata sum; sc. dispensatrix coelestiū gratiarum. Id. ibid. artic. 3. cap. 3.
mIn Christo fuit plenitudo gratiae, sicut in capite in fluent; in Mariâ veró sicut in collo transfundente. Unde Cantic 7. de Virgine ad Christum Salomon ait: Collum tuum sicut turris eburnea. Nam sicut per collū vitales spiritus á capite descendunt in corpus; sic per •irginē á capite Christo vitales gratiae in ejus corpus mysticum transfunduntur. Id. ibid. artic. 1. cap. 8. & artic. 2. cap. 10. ex Pse•d. Hieronymi sermone de assump•. Ma•iae. Sicut enim á capite, mediante collo, descendunt omnia nutrimenta corporis: sic á Christo per beatā Virginem in nos veniunt omnia bona, & beneficia, quae Deus nobis confert. Nam ipsa est dispensatrix gratiatū & beneficiorum Dei. Joan Herolt. in Sermon. Discipuli de Tempore, serm. 16•. Per Collum, Virginis apud Deum gratia, & intercessio intelligitur: ita ut ejus intercessio sit veluti collū, per quod á Deo omnes gratiae, praesidiaque in homines transfunduntur Blas. Viegas in Apocalypse cap. 12 comment. 2. sect. 10. num. 1. Collū enim dicitur; quia per Virginē universa in nos á Deo tanquā á capite beneficia derivantur Id. ibid. num. 2.In Christo fuit plenitudo gratiae, sicut in capite in fluēte; in Mariâ veró sicut in collo transfundente. Vnde Cantic 7. de Virgine ad Christum Salomon ait: Collum tuum sicut turris eburnea. Nam sicut per collū vitales spiritus á capite descendunt in corpus; sic per •irginē á capite Christo vitales gratiae in ejus corpus mysticum transfunduntur. Id. ibid. artic. 1. cap. 8. & artic. 2. cap. 10. ex Pse•d. Hieronymi sermone de assump•. Ma•iae. Sicut enim á capite, mediante collo, descendunt omnia nutrimenta corporis: sic á Christo per beatā Virginem in nos veniunt omnia bona, & beneficia, quae Deus nobis confert. Nam ipsa est dispensatrix gratiatū & beneficiorum Dei. Ioan Herolt. in Sermon. Discipuli de Tempore, serm. 16•. Per Collum, Virginis apud Deum gratia, & intercessio intelligitur: ita ut ejus intercessio sit veluti collū, per quod á Deo omnes gratiae, praesidiaque in homines transfunduntur Blas. Viegas in Apo•al•ps cap. 12 cōment. 2. s•ct. 10. num. 1. Collū enim dicitur; quia per Virginē universa in nos á Deo tanquā á capite beneficia derivantur Id. ibid. num. 2.
. it is written of the Virgin and glorious Ioseph: He was subject unto them. that as this proposition is true; All things are subject to Gods command, even the Virgin her selfe: so this againe is true also;
. Et regni eju• non erit finis. Bernardin. de Bust. Marial. part. 12. serm. 1. part. 1.
rQuamvis autem benedicta Virgo fuerit nobilior persòna quae fuerit vel futura sit in orb terrarum, tantaeque perfectionis, quòd etiamsi non fuisset mater Dei, nihilominùs debuisset esse Domina mundi: tamen secundùm leges quibus regitur mundus, jure haereditario omnem mundi hujus meruit principatum & regnum. Bernardin. Senens. se•m 61. artic. 1. cap. 7.Quamvis autem benedicta Virgo fuerit nobilior persòna quae fuerit vel futura sit in orbe terrarum, tantaeque perfectionis, quòd etiamsi non fuisset mater Dei, nihilominùs debuisset esse Domina mundi: tamen secundùm leges quibus regitur mundus, jure haereditario omnem mundi hujus meruit principatum & regnum. Bernardin. Senens. se•m 61. artic. 1. cap. 7.
sDe monarchiâ autem universi nunquam Christus testatus est: eo quòd sine matris pra judicio nequaquam fieri poterat. Insuper noverat, quòd potest mater filij irritare testamentum, si in sui praejudicium sit confectum. Ex his omnibus apertissimé claret, quòd matter Jesus Maria haereditario jure omnium qui sunt infra Deum habet regale dominium & inclytum obtinet principatum Id ibid.De monarchiâ autem universi nunquam Christus testatus est: eo quòd sine matris pra judicio nequaquam fieri poterat. Insuper noverat, quòd potest mater filij irritare testamentum, si in sui praejudicium sit confectum. Ex his omnibus apertissimé claret, quòd mater Iesu Maria haereditario jure omnium qui sunt infra Deum habet regale dominium & inclytum obtinet principatum Id ibid.
tTot creaturae serviunt gloriosae Virgini Mariae, quot serviunt Trinitati. Omnes nempè creaturae, quemcunque gradum teneant in creatis, sive spirituales ut Angeli, sive rationales ut homines, sive corporales ut corpora coelestia vel elementa, & omnia quae sunt in coelo & in terrâ, sive damnati sive beati, quae omnia sunt divino imperio subjugata, gloriosae Virgini sunt subjecta. Ille enim qui Dei filius est & Virginis benedictae, volens (ut sic dicam) paterno principatui quodammodo principatum aequiparare maternum; ipse qui Deus erat matri famulabatur in terrâ. Unde Lucae 2. scriptum est de Virgine & glorioso Joseph: Erat subditus illis. Praetereà haec est vera: Divino imperio omnia famulantur & Virgo. & iterùm haec est vera: Imperio Virginis omnia famulantur & Deus. Id. ibid. cap. 6.Tot creaturae serviunt gloriosae Virgini Mariae, quot serviunt Trinitati. Omnes nempè creaturae, quemcunque gradum teneant in creatis, sive spirituales ut Angeli, sive rationales ut homines, sive corporales ut corpora coelestia vel elementa, & omnia quae sunt in coelo & in terrâ, sive damnati sive beati, quae omnia sunt divino imperio subjugata, gloriosae Virgini sunt subjecta. Ille enim qui Dei filius est & Virginis benedictae, volens (ut sic dicam) paterno principatui quodammodo principatum aequiparare maternum; ipse qui Deus erat matri famulabatur in terrâ. Vnde Lucae 2. scriptum est de Virgine & glorioso Ioseph: Erat subditus illis. Praetereà haec est vera: Divino imperio omnia famulantur & Virgo. & iterùm haec est vera: Imperio Virginis omnia famulantur & Deus. Id. ibid. cap. 6.
cNos autem dicere possumus, quòd beatissima Virgo est Cancellaria in coelesti curiâ. Nam videmus quòd in Cancellariâ Domini Papae conceduntur tria genera literarū. etc. Istas autē literas misericordiae dat (B. Virgo) solùm in praesenti vitâ. Nam animabus decedentibus quibusdā dat literas purae gratiae: alijs veró simplicis justitiae, & quibusdā mixtas, sc. justitiae & gratiae. Quidā enim fuerunt sibi valdè devoti: & istis dat literas purae gratiae, per quas mandat ut detur eis gloria sine aliquâ Purgatorij poenâ. Alij autem fuerunt miseri peccatores & ejus indevoti: & istis dat literas simplicis justitiae, per quas mandat ut eis fiat condigna vindicta. Alij veró fuerunt in devotion tepidi & remissi: & istis dat literas justitiae & gratiae simul; per quas mandat ut & gratia eis fiat, & tamen illis infera•ur aliqua Purgatorij poena propter negligentiā & torporē. Et ista significantur in Hester reginâ, quae (ut habetur Hest. 8.) scripsit li•eras ut Judaei salvarentur, & hosts interficerentur, & pauperibus munuscula darentur. Id. part. 12. serm. 2. membr. 1. in excellent. 12.Nos autem dicere possumus, quòd beatissima Virgo est Cancellaria in coelesti curiâ. Nam videmus quòd in Cancellariâ Domini Papae conceduntur tria genera literarū. etc. Istas autē literas misericordiae dat (B. Virgo) solùm in praesenti vitâ. Nam animabus decedētibus quibusdā dat literas purae gratiae: alijs veró simplicis justitiae, & quibusdā mixtas, sc. justitiae & gratiae. Quidā enim fuerunt sibi valdè devoti: & istis dat literas purae gratiae, per quas mandat ut detur eis gloria sine aliquâ Purgatorij poenâ. Alij autem fuerunt miseri peccatores & ejus indevoti: & istis dat literas simplicis justitiae, per quas mandat ut eis fiat condigna vindicta. Alij veró fuerunt in devotione tepidi & remissi: & istis dat literas justitiae & gratiae simul; per quas mandat ut & gratia eis fiat, & tamen illis infera•ur aliqua Purgatorij poena propter negligentiā & torporē. Et ista significantur in Hester reginâ, quae (ut habetur Hest. 8.) scripsit li•eras ut Iudaei salvarētur, & hostes interficerentur, & pauperibus munuscula darentur. Id. part. 12. serm. 2. membr. 1. in excellent. 12.
