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.
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.
They tell us, that git is for the ornament of an earthly kingdom, that it should have both a King & a Queen: and therefore when any King hath not a wife his subjects often do request him to take one. Hereupon they say, that the eternal King and omnipotent Emperor minding to adorn the kingdom of heaven above, did frame this blessed Virgin, to the end he might make her the Lady and Empress of his kingdom and empire: that the prophecy of David might be verified, saying unto her in the Psalm; Upon thy right hand did stand the Queen in clothing of gold. That hshe is an Empress, because she is the spouse of the eternal Emperor; of whom it is said, Joh. 3.29. He that hath the bride is the bridegroom. and that when God did deliver unto her the empire of the world and all the things contained therein; he said unto her that which we read in the first of the Aeneids:
His ego nec metas rerum nec tempora pono;
Imperium sine sine dedi.
That she is ithe Empress also of heaven and earth, because she did bear the heavenly Emperor: and therefore that she can ask of him what she will and obtain it. that this was figured in the history of the Kings, where the mother of Solomon said unto him: I desire one petition of thee, do not confound my face: for then should he ⟨p. 438⟩confound her face, if he did deny that which she requested. and that if in respect of her maternal jurisdiction she hath command of her Son, who was subject unto her: (as we read, Luke 2.51.) then much more hath she command over all the creatures that are subject to her Sonne. That this kmighty God did (as far as he might) make his Mother partner of his divine majesty and power: giving unto her of old the sovereignty both of celestial things and mortal: ordering at her pleasure (as the patronage of men did require) the earth, the seas, heaven, and nature: at her liking, and by her, bestowing upon mortal men his divine treasures and heavenly gifts. So as all might understand, that whatsoever doth flow into the earth from that eternal and glorious fountain of good things, doth flow by MARY. That lshe is constituted over every creature, and whosoever boweth his knee unto Jesus, doth fall down also and supplicate unto his mother: so that the glory of the Son may be judged not so much to be common with the Mother, as to be the very same.
They tell us, that git is for the ornament of an earthly kingdome, that it should have both a King & a Queene: and therefore when any King hath not a wife his subjects often doe request him to take one. Hereupon they say, that the eternall King and omnipotent Emperor minding to adorne the kingdome of heaven above, did frame this blessed Virgin, to the end he might make her the Ladie and Empresse of his kingdome and empyre: that the prophecie of David might be verified, saying unto her in the Psalme; Vpon thy right hand did stand the Queene in clothing of gold. That hshe is an Empresse, because she is the spouse of the eternall Emperor; of whō it is said, Ioh. 3.29. He that hath the bride is the bridegrome. and that when God did deliver unto her the empyre of the world and all the things contayned therein; he sayd unto her that which wee reade in the first of the Aeneids:
His ego nec metas rerum nec tempora pono;
Imperium sine sine dedi.
That shee is ithe Empresse also of heaven and earth, because she did beare the heavenly Emperour: and therefore that shee can aske of him what she will and obtaine it. that this was figured in the historie of the Kings, where the mother of Salomon said unto him: I desire one petition of thee, doe not confounde my face: for then should hee ⟨p. 438⟩confound her face, if he did denie that which she requested. and that if in respect of her maternall jurisdicton she hath command of her Sonne, vvho was subject unto her: (as vve reade, Luke 2.51.) then much more hath she command over all the creatures that are subject to her Sonne. That this kmightie God did (as farre as he might) make his Mother partner of his divine majestie and power: giving unto her of old the soveraignetie both of celestiall things and mortall: ordering at her pleasure (as the patronage of men did require) the earth, the seas, heaven, and nature: at her liking, and by her, bestowing upon mortall men his divine treasures and heavenly gifts. So as all might understand, that whatsoever doth flowe into the earth from that eternall and glorious fountayne of good things, doth flowe by MARIE. That l
gAd ornamē tum regni terren• est, quòd habeat Regem & Reginā. Et propter hoc quando aliquis rex non habet uxorem, ejus subditi plerumque ei supplicant ut eam accipiat. Supernum ergo coelorum regnum volens Rex aeternus & Imperator omnipotens decorare; fabricavit hanc beatissimam Virginē, ut illam regni & imperij sui faceret Dominam & Imperatricem: ut verificaretur prophetia David, Psal 44. ei dicentis; Astitit regina á dextris tuis in vestitu deaurato, circundatavarietate Jd. part. 9. serm. 2.Ad ornamē tum regni terren• est, quòd habeat Regem & Reginā. Et propter hoc quando aliquis rex non habet uxorem, ejus subditi plerumque ei supplicant ut eam accipiat. Supernum ergo coelorum regnum volens Rex aeternus & Imperator omnipotens decorare; fabricavit hanc beatissimam Virginē, ut illam regni & imperij sui faceret Dominam & Imperatricem: ut verificaretur prophetia David, Psal 44. ei dicentis; Astitit regina á dextris tuis in vestitu deaurato, circundatavarietate Jd. part. 9. serm. 2.
hEst etiam Imperatrix, quia aeterni Imperatoris est sponsa; de quo dicitur Johan. 3. cap. Qui habet sponsam, sponsus est. Quando veró Deus illi tradidit imperium orbis & omnium contentorū in eo: dixit ei illud quod habetur 1. Aeneid. Id. part. 3. serm. 3. in excellent 4.Est etiam Imperatrix, quia aeterni Imperatoris est sponsa; de quo dicitur Iohan. 3. cap. Qui habet sponsam, sponsus est. Quando veró Deus illi tradidit imperium orbis & omnium contētorū in eo: dixit ei illud quod habetur 1. Aeneid. Id. part. 3. serm. 3. in excellent 4.
iBeata Virgo est imperatrix coeli & terrae: quia ipsa genuit coelestem Imperatorem. et ideò potest ab eo petere quicquid vult et obtinere. quod figuratum fuit 3. Reg. 2. ubi mater Salomonis dixit ei: Petitionem unam pero á te; ne confundas faciem meam. tunc enim faciem suam confunderet, quando illud quod peteret denegaret. Si ergo imperat filio ratione maternalis jurisdictionis, qui fuit subditus illi (ut habetur Luc. 2.) multo magis imperat omnibus creaturis filio suo subjectis. Id. ibid.
That mso great is her glory, that she exceedeth the nature of Angels and Men, joined together, as far in glory, as the circumference of the firmament exceedeth his centre in magnitude: when she understandeth her self in her Son to be, as his other self, clothed with the Deity. That she being nthe mother of God, doth assume unto her self ⟨p. 439⟩o• the omnipotency of her Son (upon which she leaneth) as much as she pleaseth. and that she odoth come before the golden altar of humane reconciliation, not entreating only, but commanding; a Mistress, not a maid.
That mso great is her glorie, that she exceedeth the nature of Angels and Men, joyned together, as farre in glorie, as the circumference of the firmament exceedeth his center in magnitude: when shee understandeth her selfe in her Sonne to be, as his other selfe, clothed with the Deitie. That she being nthe mother of God, doth assume unto her selfe ⟨p. 439⟩o• the omnipotencie of her Sonne (upon which she leaneth) as much as shee pleaseth. and that shee odoth come before the golden altar of humane reconciliation, not intreating onely, but commanding; a Mistresse, not a mayde.
mTanta est gloria Virginis matris Dei; quòd tantum excedit in gloriâ naturam angelicam & humanam simul junctam, quantum circumferentia firmamenti excedit in magnitudine suum centrum: cùm intelligat in filio suo se quasi alterum ipsum Deitate vestitam. Bernardin. de Bust. Marial. part. 12. serm. 2. in excellent. 21.
nQui enim alicui rei innititur, virtutem ejus sibi assumit, & eâ sicut vult utitur. Et similiter ipsa Dei mater de omnipotentiâ filij sui cui •st innixa, quantum vult sibi assumit. Id. part. 12. serm. 2. in excellent. 28.
oAccedis ante illud aurei• humanae reconciliationi• altare, non solùm rogans, sed imperans; Domina, non ancilla. Petr. Damian se•m. 1. de nativit. B. Mariae.
They tell us, that the blessed Virgin her self appeared once unto Thomas Becket, & used this speech unto him. pRejoice and be glad, and be joyful with me: because my glory doth excel the dignity and joy of all the Saints & all the blessed spirits; & I alone have greater glory than all the Angels and Saints together. Rejoice, because that as the Sun doth enlighten the day and the world, so my brightness doth enlighten the whole celestial world. Rejoice, because the whole host of heaven obeyeth me, reverenceth and honoureth me. Rejoice, because my Son is always obedient unto me, and my will, and all my prayers he always heareth. (or as others do relate it: *The will of the blessed Trinity and mine is one and the same; and whatsoever doth please me, the whole Trinity with unspeakable favour doth give consent unto.) Rejoice, because God doth always at my pleasure reward my servitors in this world and in the world to come. Rejoice, because I fit next to the holy Trinity, and am clothed with my body glorified. Rejoice, because I am certain and sure, that these my joys shall always stand and never be finished ⟨p. 440⟩or •ayle. And whosoever by rejoicing with these spiritual joys shall worship me in this world, at the time of the departure of his soul out of the body he shall obtain my presence: and I will deliver his soul from the malignant enemies, and present it in the sight of my Son, that it may possess joys with me. They tell us, that many (q many whores for example, that would not sin on Saturday, for the reverence of the Virgin; whatsoever they did on the Lords day) seem to have the blessed Virgin in greater veneration than Christ her son; moved thereunto out of simplicity more than out of knowledge. Yet that the Son of God doth bear with the simplicity of these men and women: because he is not ignorant, that the honour of the mother doth redound to the child (Prov. 17.6.) They argue further, that rif a Cardinal have this privilege, that if he put his cap upon the head of one that is led unto justice, he is freed thereby: then by an argument drawn from the stronger, the cloak of the blessed Virgin is able to deliver us from all evil.
They tell us, that the blessed Virgin her selfe appeared once unto Thomas Becket, & used this speech unto him. pRejoyce and be glad, and bee joyfull with mee: because my glorie doth excell the dignitie and joy of all the Saints & all the blessed spirits; & I alone have greater glorie than all the Angels and Saints together. Rejoyce, because that as the Sunne doth inlighten the day and the world, so my brightnesse doth inlighten the whole celestiall world. Rejoyce, because the whole hoaste of heaven obeyeth me, reverenceth and honoureth me. Rejoyce, because my Sonne is alwayes obedient unto me, and my will, and all my prayers he alwaies heareth. (or as others doe relate it: *The will of the blessed Trinitie and mine is one and the same; and whatsoever doth please me, the whole Trinitie with unspeakeable favour doth give consent unto.) Rejoyce, because God doth alwayes at my pleasure reward my servitors in this world and in the world to come. Rejoyce, because I fit next to the holy Trinitie, and am cloathed with my bodie glorified. Rejoyce, because I am certaine and sure, that these my joyes shall alwayes stand and never be finished ⟨p. 440⟩or •ayle. And whosoever by rejoycing with these spirituall joyes shall wo•ship me in this world, at the time of the dep•rture of his soule out of the bodie he shall obtaine my presence: and I will deliver his soule from the malignant enemies, and present it in the sight of my Sonne, that it may possesse joyes with me. They tell us, that manie (q many whoores for example, that would not sinne on Saturday, for the reverence of the Virgin; whatsoever they did on the Lords day) seeme to have the blessed Virgin in greater veneration than Christ her sonne; moved thereunto out of simplicitie more than out of knowledge. Yet that the Sonne of God doth beare with the simplicitie of these men and women: because he is not ignorant, that the honour of the mother doth redound to the childe (Prov. 17.6.) They argue further, that rif a Cardinall have this priviledge, that if he put his cap upon the head of one that is ledd unto justice, he is freed therby: then by an argument drawn from the stronger, the cloake of the blessed Virgin is able to deliver us frō all evil.
pGaude & laetare, ac exulta mecum; quia gloria mea excellit dignitatem & laetitiam omnium sanctorum & cunctorum spirituum beatorum, & majorem gloriam habeo ipsa sola quàm omnes simul Angeli & Sancti. Gaude. quia sicut Sol illuminat diem ac mundum, sic claritas mea illuminate totū orbem coelestē. Gaude, quia tota militia coeli mihi obedit, me veneratur & honorat. Gaude, quia filius meus mihi semper est obediens, & meam voluntatem, & cunctas preces meas semper exaudit. Gaude, quia Deus semper ad beneplacitum meū remunerat servitors meos in hoc seculo & in futuro. Gaude, quia proxima sedeo sanctae Trinitati, & vestita sum corpore meo glorificato. Gaude, quia certa sum & secura, quòd haec mea gaudia semper stabunt & nunquam finientur vel deficient. Et quicumque cum his gaudijs spiritualibus laetando in hoc seculo me venerabitur, in exitu animae suae de corpore praesentiam meam obtinebit; & ipsam animam ab hostibus malignis liberabo, & in conspectu filij mei ut meeum gaudia possideat praesentabo. Bernardin. de Bust. Marial. part. 10 serm. 2. sect. ult.Gaude & laetare, ac exulta mecum; quia gloria mea excellit dignitatem & laetitiam omnium sanctorum & cunctorum spirituum beatorum, & majorem gloriam habeo ipsa sola quàm omnes simul Angeli & Sancti. Gaude. quia sicut Sol illuminat diem ac mundum, sic claritas mea illuminat totū orbem coelestē. Gaude, quia tota militia coeli mihi obedit, me veneratur & honorat. Gaude, quia filius meus mihi semper est obediens, & meam voluntatem, & cunctas preces meas semper exaudit. Gaude, quia Deus semper ad beneplacitum meū remunerat servitores meos in hoc seculo & in futuro. Gaude, quia proxima sedeo sanctae Trinitati, & vestita sum corpore meo glorificato. Gaude, quia certa sum & secura, quòd haec mea gaudia semper stabunt & nunquam finientur vel deficient. Et quicumque cum his gaudijs spiritualibus laetando in hoc seculo me venerabitur, in exitu animae suae de corpore praesentiam meam obtinebit; & ipsam animam ab hostibus malignis liberabo, & in conspectu filij mei ut meeum gaudia possideat praesentabo. Bernardin. de Bust. Marial. part. 10 serm. 2. sect. ult.
*Quòd summae Trinitatis & mea est una voluntas; & quodcunque mihi placuerit, tota Trinitas ineffabili favour consentit. Promptuar. Discipuli, de miraculi B. Mari•, exempl. 14. (pag. 8. edit. Mogunt. an. 1612.)Quòd summae Trinitatis & mea est una voluntas; & quodcunque mihi placuerit, tota Trinitas ineffabili favore consentit. Promptuar. Discipuli, de miraculi B. Mari•, exempl. 14. (pag. 8. edit. Mogunt. ann. 1612.)
qM•ltae meretries in die Sabbation peccaent propter reverentiā Virginis Et multi videntur beatam Virginem in majori veneration habere, quàm Chistum filiū ejus; magis ex simplicitate moti quàm scientiâ. Sed quia honor matris redundat in filium,
her mercy being so large, that if she should see any man who did devoutly make her Crown (that is to say, repeat the Rosary or Chaplet of prayers made for her worship) to be drawn unto punishment in the midst of a thousand Devils; she would presently rescue him, & not permit that any one should have an evil end, who did study reverently to make her Crown. They add moreover, that sfor ⟨p. 441⟩every of these Crowns a man shall obtain 273758. days of Indulgence: and that Pope Sixtus the fourth granted an indulgence of twelve thousand years for every time that a man in the state of grace should repeat this short horizon or salutation of the Virgin, which by many is inserted into her Crown. Hail most holy Mary, the mother of God, the Queen of heaven, the gate of Paradise, the Lady of the world. Thou art a singular and pure virgin: thou didst conceive Christ without sin: thou didst bear the creator and saviour of the world, in whom I do not doubt. Deliver me from all evil, and pray for my sins. Amen.
her mercy being so large, that if she should see any man who did devoutly make her Crowne (that is to say, repeate the Rosarie or Chaplet of prayers made for her worship) to be drawn unto punishmēt in the midst of a thousand Divels; she would presently rescue him, & not permit that any one should have an evil end, who did study reverētly to make her Crown. They add moreover, that sfor ⟨p. 441⟩every of these Crownes a man shal obtaine 273758. dayes of Indulgence: and that Pope Sixtus the fourth granted an indulgence of twelve thousand years for every time that a man in the state of grace should repeat this short orizon or salutation of the Virgin, which by manie is inserted into her Crowne. Hayle most holy Mary, the mother of God, the Queene of heaven, the gate of Paradise, the Ladie of the world. Thou art a singular and pure virgin: thou didst conceive Christ without sinne: thou didst beare the creator and saviour of the world, in whom I doe not doubt. Deliver me from all evill, and pray for my sinnes. Amen.
sSic in summâ erunt ducenta septuaginta tria millia septingenti quinquaginta octo dies indulgentiae pro qualibet coronâ. Felicis autē recordationis Sixtus Papa quartus, omnibus dicentibus in statu gratiae infrascriptā orationē sive salutationē ipsius Virginis, quae á multis dicitur in Coronâ, concessit indulgentiā duodecim millium annorū pro qualibet vice quâ dicitur. Ave sanctissima Maria, mater Dei, regina coeli, porta para disi, domina mundi. Singularis & pura tu es virgo. Tu concepisti Christū sine peccato. Tu peperisti creatorē & salvatorem mundi, in quo non dubito, Libera me ab omni malo; & orapro peccatis mei• Amen. Jbid.Sic in summâ erunt ducenta septuaginta tria millia septingenti quinquaginta octo dies indulgentiae pro qualibet coronâ. Felicis autē recordationis Sixtus Papa quartus, omnibus dicētibus in statu gratiae infrascriptā orationē sive salutationē ipsius Virginis, quae á multis dicitur in Coronâ, concessit indulgentiā duodecim millium annorū pro qualibet vice quâ dicitur. Ave sanctissima Maria, mater Dei, regina coeli, porta para disi, domina mundi. Singularis & pura tu es virgo. Tu concepisti Christū sine peccato. Tu peperisti creatorē & salvatorem mundi, in quo non dubito, Libera me ab omni malo; & orapro peccatis mei• Amen. Jbid.
In the Crown composed by Bonaventure, this is one of the orisons that is prescribed to be said. tO. Empress and our most kind Lady, by the authority of a mother command thy most beloved Son our Lord Jesus Christ, that he would vouchsafe to lift up our minds from the love of earthly things unto heavenly desires. which is suitable unto that versicle which we read in the 35. Psalm, of his Ladies Psalter. uIncline the countenance of God upon us: compel him to have mercy upon sinners. the harshness whereof our Romanists have a little qualified in some of their editions, reading thus, xIncline the countenance of thy Son upon us: compel him by thy prayers to have mercy upon us sinners. The psalms of this Psalter do all of them begin as Davids do: but with this main difference, that where the Prophet in the one aimeth at the advancement of the honour of our Lord, the Friar in the other applieth all to the magnifying of the power and goodness of our Lady. So in the first Psalm: yBlessed is the man (quoth Bonaventure) ⟨p. 442⟩that loveth thy name, O Virgin Mary: thy grace shall comfort his soul. & in the others following. zLady, how are they multiplied that trouble me? with thy tempest shalt thou persecute and scatter them. aLady, suffer me not to be rebuked in the fury of God; nor to be judged in his wrath. bMy Lady, in thee have I put my trust: deliver me from mine enemies, O Lady. cIn our Lady put I my trust; for the sweetness of the mercy of her name. dHow long wilt thou forget me, O Lady, and not deliver me in the day of tribulation? ePreserve me, O Lady, for in thee have I put my trust: and impart unto me the drops of thy grace. fI will love thee, O Lady of heaven and earth: and I will call upon thy name among the nations. gThe heavens declare thy glory: and the fragrance of thine ointments is spread among the nations. hHear us, Lady, in the day of trouble: and turn thy merciful face unto our prayers. iUnto thee, O Lady, have I lifted up my soul: in the judgement of God, by thy prayers, I shall not be ashamed. kJudge me, Lady, for I have departed from mine innocency: but because I will trust in thee, I shall not be weakened. lIn thee, O Lady, have I put my trust, let me never be confounded: in thy favour receive me mBlessed are they whose hearts do love thee, ô virgin Mary: their sins by thee shall mercifully be washed away.
In the Crowne composed by Bonaventure, this is one of the orizons that is prescribed to be sayd. tO. Empresse and our most kinde Ladie, by the authoritie of a mother command thy most beloved Sonne our Lord Iesus Christ, that he would vouchsafe to lift up our mindes from the love of earthly things unto heavenly desires. which is sutable unto that versicle which wee reade in the 35. Psalme, of his Ladies Psalter. uIncline the countenance of God upon us: compell him to have mercie upon sinners. the harshenesse whereof our Romanists have a little qualified in some of their editions, reading thus, xIncline the countenance of thy Sonne upon us: compell him by thy praiers to have mercie upon us sinners. The psalmes of this Psalter doe all of them begin as Davids doe: but with this maine difference, that where the Prophet in the one aymeth at the advancement of the honour of our Lord, the Fryar in the other applieth all to the magnifying of the power and goodnesse of our Lady. So in the first Psalme: yBlessed is the man (quoth Bonaventure) ⟨p. 442⟩that loveth thy name, O Virgin Marie: thy grace shall comfort his soule. & in the others following. zLady, how are they multiplied that trouble me? with thy tempest shalt thou persecute and scatter them. aLadie, suffer me not to be rebuked in the furie of God; nor to bee judged in his wrath. bMy Ladie, in thee have I put my trust: deliver me from mine enemies, O Ladie. cIn our Ladie put I my trust; for the sweetenesse of the mercie of her name. dHow long wilt thou forget me, O Ladie, and not deliver me in the day of tribulation? ePreserve me, O Ladie, for in thee have I put my trust: and imparte unto me the droppes of thy grace.
tImperatrix & Domina nostra benignissima, jure matris impera tuo dilectissimo Filio Domino nostro Jesu Christo, ut mentes nostras ab amore terrestrium ad coelestia desideria erigere dignetur. Bonaventur. Corona B Mariae Virginis, Operum tomo 6. edit. Rom. an. 1588.Imperatrix & Domina nostra benignissima, iure matris impera tuo dilectissimo Filio Domino nostro Iesu Christo, ut mentes nostras ab amore terrestrium ad coelestia desideria erigere dignetur. Bonaventur. Corona B Mariae Virginis, Operum tomo 6. edit. Rom. an. 1588.
uInclina vultum Dei super nos: coge illū peccatoribus misereri. Id. in Psalterio B. Mariae Virg. ibid.Inclina vultum Dei super nos: coge illū peccatoribus misereri. Id. in Psalterio B. Mariae Virg. ibid.
xInclina vultum filij tui super nos: coge illum precibus nobis peccatoribus misereri Psalter. Bonaventur seorsim. edit. Parisijs, an. 1596. in Capeleto Dominicae 2.Inclina vultum filij tui super nos: coge illum precibus nobis peccatoribus misereri Psalt•r. Bonaventur seorsim. edit. Parisijs, an. 1596. in Capeleto Dominicae 2.
yBeatus vir qui diligit nomen tuū Maria virgo: gratia tua animam ejus confortabit. Psalm. 1.Beatus vir qui diligit nomen tuū Maria virgo: gratia tua animam ejus confortabit. Psalm. 1.
zDomina, quid multiplicati sunt qui tribulant me? in tempestate tuâ persequêri• & dissipabis eos. Psalm. 3.
aDomina, ne in furore Dei sinas corripi me: neque in ira ejus judicari. Psalm. 6.
bDomina mea, in te speravi: de inimicis meis libera me Domina. Psalm 7.
nLady, judge those that hurt me: and rise ⟨p. 443⟩up against them, and plead my cause. oWaiting have I waited for thy grace: and thou hast done unto me according to the multitude of the mercy of thy name. pLady, thou art our refuge in all our necessities; and the powerful strength treading down the enemy. qHave mercy upon me, O Lady, who art called the mother of mercy; and according to the bowels of thy mercies, cleanse me from all mine iniquities. rSave me, Lady, by thy name; and deliver me from mine unrighteousness. sHave mercy upon me, O Lady, have mercy upon me: because my heart is prepared to search out thy will; and in the shadow of thy wings will I rest. tLet Mary arise, and let her enemies be scattered: let them all be trodden down under her feet. uIn thee, O Lady, have I put my trust, let me never be put to confusion: deliver me in thy mercy, and cause me to escape. xGive the King thy judgement, O God, and thy mercy to the Queen his mother. yLady, the gentiles are come into the inheritance of God: whom thou by thy merits hast confederated unto Christ. zThy mercies, O Lady, will I sing for ever. aGod is the Lord of revenges: but thou the mother of mercy dost bow him to take pity. bO come, let us sing unto our Lady: let us make a joyful noise to Mary our Queen that brings salvation. cO sing unto our Lady a new song: for she hath done marvellous things. dO give thanks unto the Lord, for he is good: ⟨p. 444⟩give thanks unto his mother, for her mercy endureth for ever. eLady, despise not my praise: and vouchsafe to accept this Psalter which is dedicated unto thee. fThe Lord said unto our Lady: sit thou, my mother, at my right hand. gThey that trust in thee, O mother of God, shall not fear from the face of the enemy. hExcept our Lady build the house of our heart: the building thereof will not continue. iBlessed are all they who fear our Lady: and blessed are all they who know to do thy will, and thy good pleasure. kOut of the deep have I cried unto thee, O Lady: Lady, hear my voice. lLady, remember David, and all that call upon thy name. mO give thanks unto the Lord, because he is good: because by his most sweet mother the virgin Mary is his mercy given. nBlessed be thou, O Lady, which teachest thy servants to war; and strengthenest them against the enemy. and so the last Psalm is begun with, oPraise our Lady in her Saints;
nLady, judge those that hurt me: and rise ⟨p. 443⟩up against them, and plead my cause. oWaiting have I waited for thy grace: and thou hast done unto me according to the multitude of the mercie of thy name. pLady, thou art our refuge in all our necessities; and the powerfull strength treading downe the enemie. qHave mercie upon me, O Ladie, who art called the mother of mercie; and according to the bowels of thy mercies, cleanse me from all mine iniquities. rSave me, Ladie, by thy name; and deliver me from mine unrighteousnesse. sHave mercie upon me, O Ladie, have mercie upon me: because my heart is prepared to search out thy will; and in the shadow of thy wings will I rest. tLet Marie arise, and let her enemies be scattered: let them all be troaden downe under her feete. uIn thee, O Lady, have I put my trust, let me never be put to confusion: deliver me in thy mercie, and cause mee to escape. xGive the King thy judgement, O God, and thy mercie to the Queene his mother. yLady, the gentiles are come into the inheritance of God: whom thou by thy merits hast confederated unto Christ. zThy mercies, O Lady, will I sing for ever. aGod is the Lord of revenges: but thou the mother of mercie dost bowe him to take pitie. bO come, let us sing unto our Ladie: let us make a joyfull noise to Mary our Queene that brings salvation.
nJudica Domina nocentes me: & contra eos exurge, & vindica causam meam, Psalm. 34.Iudica Domina nocentes me: & contra eos exurge, & vindica causam meam, Psalm. 34.
pDomina refugium nostrum tu es in omni necessitate nostrâ; & virtus potentior conterens inimicū. Psalm. 45.Domina refugium nostrū tu es in omni necessitate nostrâ; & virtus potentior conterens inimicū. Psalm. 45.
qMiserere mei Domina, quae mater misericordia• nuncuparis: & secundùm viscera misericordiarum tuarum, munda me ab omnibus iniquitatibus meis. Psal. 50.
rDomina in nomine tuo• salvum me fac: & ab in•ustitijs meis libera me. Psalm. 53.
sMiserere mei Domina, miserere mei: quia paratū est cor meū exquirere voluntatē tuā: & in umbrâ alarm tuarum requiescā. Ps. 56.Miserere mei Domina, miserere mei: quia paratū est cor meū exquirere voluntatē tuā: & in umbrâ alarū tuarum requiescā. Ps. 56.
tExurgat Maria, & dissipentur inimici ejus: conterantur omnes sub pedibus ejus. Psal. 67.
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we doe honour them with love, not with service; neyther 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 wee be good, are the temples of the high God.
namely, a dispenser of celestiall graces; and that
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.
she is constituted over every creature, and whosoever boweth his knee unto Iesus, doth fall downe also and supplicate unto his mother: so that the glory of the Sonne may be judged not so much to be common with the Mother, as to be the verie same.
Matrem quippe suam praepotens ille Deus divinae majestatis potestatisque sociam, quatenus licuit, adscivit. Huic olim coelestium, mortaliumque principatum detulit: ad hujus arbitrium (quoad hominum tutela postulat) terras, maria, •oelum, naturamque moderatur: hâc annuente, et per hanc divinos thesauros mortalibus, et coelestia dona largitur. Ut omnes intelligant, quicquid ab eaterno illo augustoque bonorum font in terras profluat, fluere per MARIAM. Horat. Tursellin. Jesuit. in epist. dedicator. Historiae Lauretanae ad Cardinalem Aldobrandinum.
Matrem quippe suam praepotens ille Deus divinae majestatis potestatisque sociam, quatenus licuit, adscivit. Huic olim coelestium, mortaliumque principatum detulit: ad hujus arbitrium (quoad hominum tutela postulat) terras, maria, •oelum, naturamque moderatur: hâc annuente, et per hanc divinos thesauros mortalibus, et coelestia dona largitur. Vt omnes intelligant, quicquid ab eaterno illo augustoque bonorum fonte in terras profluat, fluere per MARIAM. Horat. Tursellin. Iesuit. in epist. dedicator. Historiae Lauretanae ad Cardinalem Aldobrandinum.
lConstituta quippe est super omnem creaturam; & quicumque Jesus curvat genu, matri quoque pronus supplicat: & filij gloriam cum matre non tam communem judico, quàm eandem. Arnold. Carnotens tract. de laudib. Virginis.Constituta quippe est super omnem creaturam; & quicumque Iesu curvat genu, matri quoque pronus supplicat: & filij gloriam cum matre non tam communem judico, quàm eandem. Arnold. Carnotens tract. de laudib. Virginis.
. patientiam habet filius Dei, de hâc quorundam virorū & mulie•um simplicitate. Bernardin. de Bust. pa•t. 6. serm. 2. memb. 3.
M•ltae meretri•es in die Sabbati•on pecca•ent propter reverentiā Virginis Et multi videntur beatam Virginem in majori veneratione habere, quàm Ch•istum filiū ejus; magis ex simplicitate moti quàm scientiâ. Sed quia honor matris redundat in filium, Prov. 17. patientiam habet filius Dei, de hâc quorundam virorū & mulie•um simplicitate. Bernardin. de Bust. pa•t. 6. serm. 2. memb. 3.
rSi hoc privilegium habet Cardinalis, quòd si ponat pileum sive cape•lum suum super•caput illius qui ducitur ad justitiam, liberatur: (secundùm Baldū & Paulū de Castro, in •addictos. C. de appel.) á fortiori, pallium beatae. Virginis potest nos ab omnibus malis liberare. Tam lata enim est ejus misericordia, quòd si aliquem devoté facientem Coronam suam viderit in medio millium daemonū trahi ad supplicium; eum protinùs liberabit: nec permittet aliquem malé finiri, qui ejus Coronā reverenter studuerit facere. Id. part. 12. serm. 1. mem•r. 3.Si hoc privilegium habet Cardinalis, quòd si ponat pileum sive cape•lum suum super•caput illius qui ducitur ad justitiam, liberatur: (secundùm Baldū & Paulū de Castro, in •addictos. C. de appel.) á fortiori, pallium beatae. Virginis potest nos ab omnibus malis liberare. Tam lata enim est ejus misericordia, quòd si aliquem devoté facientem Coronam suam viderit in medio millium daemonū trahi ad supplicium; eum protinùs liberabit: nec permittet aliquem malé finiri, qui ejus Coronā reverenter studuerit facere. Id. part. 12. serm. 1. mem•r. 3.
Blessed are they whose hearts doe love thee, ô virgin Marie: their sinnes by thee shall mercifully be washed away.
In Dominâ confido; propter dulcedinē misericordiae nominis sui. Psalm. 10.
In Dominâ confido; propter dulcedinē misericordiae nominis sui. Psalm. 10.
dUsquequo Domina oblivisceris me; & non liberas me in die tribulationis? Psal. 12.Vsquequo Domina oblivisceris me; & non liberas me in die tribulationis? Psal. 12.
eConserva me Domina, quoniam speravi in te: mihique tuae stillicidia gratiae impartire. Psalm. 15.
fDiligam te, Domina coeli & terrae: & in gentibus nomen tuū invocabo. Psalm. 17.Diligam te, Domina coeli & terrae: & in gentibus nomen tuū invocabo. Psalm. 17.
gCoeli enarrant gloriam tuam: & unguentorum tuorum fragrantia in gentibus est dispersa. Psalm. 18.
hExaudias nos Domina in die tribulationis: & precibus nostris convert clementem faciem tuā. Psalm. •9.Exaudias nos Domina in die tribulationis: & precibus nostris converte clementem faciem tuā. Psalm. •9.
iAd te Domina levavi animā mean: in judicio Dei, tuis precibus non erubescam. Psalm. 24.Ad te Domina levavi animā meā: in judicio Dei, tuis precibus non erubescam. Psalm. 24.
kJudica me Domina, quoniā ab innocentiâ meâ digressus sum: sed quia sperabo in te, non infirmabor. Psalm. 25.Iudica me Domina, quoniā ab innocentiâ meâ digressus sum: sed quia sperabo in te, non infirmabor. Psalm. 25.
lIn tè Domina speravi, non confundar in aeternum: in gratiâ tuâ suscipe me. Psal. 30.In tè Domina speravi, non cōfundar in aeternum: in gratiâ tuâ suscipe me. Psal. 30.
mBeati quorum corda te diligunt, virgo Maria: peccata ipsorum á te misericorditer diluentur. Psalm. 31.
cCantate Dominae nostrae canticū novū: quia mirabilia fecit. Psal. 97.Cantate Dominae nostrae canticū novū: quia mirabilia fecit. Psal. 97.
dConfitemini Domino, quoniā bonus: confitemini matri ejus, quoniā in saeculū misericordia ejus. Ps. 106. & 117.Confitemini Domino, quoniā bonus: cōfitemini matri ejus, quoniā in saeculū misericordia ejus. Ps. 106. & 117.
eDomina, laudem mean ne despexeris: & hoc dedicatum tibi Psalterium digneris acceptare. Psal. 108.Domina, laudem meā ne despexeris: & hoc dedicatum tibi Psalterium digneris acceptare. Psal. 108.
fDixit Dominus Dominae nostrae: seed matter mea á dextris meis. Psalm. 109.Dixit Dominus Dominae nostrae: sede mater mea á dextris meis. Psalm. 109.
gQui confidunt in te, mater Dei, non timebunt á facie inimici. Psal. 124.
hNisi Domina aedificaverit domum cordis nostri: non permanebit aedificium ejus. Psalm. 126.
iBeati omnes qui timent Dominam nost•ā: & beati omnes qui sciunt facere voluntatem tuam, & beneplacitum tuū. Psalm. 127.Beati omnes qui timent Dominam nost•ā: & beati omnes qui sciunt facere voluntatem tuam, & beneplacitum tuū. Psalm. 127.
kDe profundis clamavi ad te Domina: Domina exaudi vocem meam. Psalm. 129
lMemento Domina David; & omnium invocantium nomen tuum. Psalm. 131.
mConfitemini Domino quo•iam bonus est: quoniam per suam dulcissimam matrem Virginem Mariam datur misericordia ejus. Psalm. 135.
nBenedicta si• Domina, quae instruis servos tuos ad praelium: & eos roboras contra inimicum. Ps. 143.
oLaudate Dominā in sanctis ejus: laudate eam in virtutibus & miraculis ejus. Psal. 150.Laudate Dominā in sanctis ejus: laudate eam in virtutibus & miraculis ejus. Psal. 150.
