AN APOLOGY FOR THE Contemplations On the LIFE and Glory OF Holy Mary MOTHER of JESUS.  
SHOWING, The Innocency, Equity and Antiquity, of the Honour and Veneration given to the Blessed Virgin Mother by the Holy Catholic CHURCH.  MARY, of whom was born JESUS. Matt. c. 1. v. 16. The Daughters of Tyre shall present Thee with their Offerings; and the powerful of the people shall pray unto Thee. Psalm. 44. v. 12. 
By J. C. D. D.  
With Allowance of Superiors.  
LONDON, Printed by Nath. Thompson at the Entrance into Old Spring-Garden near Charing-Cross, MDCLXXXVII.   

To Her Most Excellent Majesty MARY, OF England, Scotland, France and IRELAND, QUEEN.  
MADAM,  
THE Souls of Sovereign Princes, who under God, govern the Empires of the World, give Laws to Mortals, and with their beck, force the loftiest Cedars to bend, and pay Homage to their Royal Crowns and Sceptres, are amongst the rest of Creatures, as the Meridian SUN amidst the Stars, of whatever Brightness and Magnitude.  
They are the Visible Images of the Majesty of God, Ministers of his Power, and Representatives of his Infinite Adorableness; And therefore, are by the Divine Oracles, called GOD'S, [Psal. 81.6.] and a strict Injunction is issued forth, to all, that we Love their Persons, Obey their Commands, and support their Crowns and Dignities, under severest Penalties, [Rom. 13.1. & seqq.] The consent of all Mankind, by Divine Instinct, conspicuous in the Laws of Nature and Nations, hath so engrafted this Sacred Principle of Loyalty in Man's Heart, That Time and Custom, as St. Austin observes, hath passed it, into a Natural Covenant, for the well-being of Humane Society, in regard of their Royal Power and Majesty, to pay Obedience to their Laws, and to Venerate their Person. [Aug. l. 3. Conf. c. 8. n. 2.]  
As the Civil Excellency and Jurisdiction, derived from the Light of Nature, confirmed by the consent of all Ages and Nations, and authorised by the Sacred Pandects of God's positive Law, doth render Princes Illustrious and Awful, in their Royal Thrones and Pavilions, by a due Administration of the Sword of Justice, in Peace and War, for the Tranquillity of their People, and the Terror of their Enemies: So hath wise and gracious Providence, furnished their vast Souls, with a more copious Train of Natural Endowments of Wisdom, Fortitude and Vigilancy; with a deeper Penetration, into the Arcana Imperii, the Maxims of State, Interests of Nations, Humours of People, and other secret Mysteries of Government; and with more abundant Influences of Supernatural Lights and Helps, whereby, to prosper their Realms, propagate their Crowns, and secure their Royal Persons and Prerogatives; That, being accomplished with all Natural, Moral and Supernatural Supplies, they may become more Illustrious Stars of Piety, in the Firmament of the Church, more Renowned Champions of the Rights and Mysteries of Religion, and most impregnable Bulwarks of true Faith and Holiness, against the public Assaults, and private Ambushes of Worldly Wisdom. And therefore the Prophet Esay, [cap. 49. vers. 23.] gives them the Illustrious Characters; That Kings are the Nursing Fathers, and Queens the Nursing Mothers of the Church: And our Blessed Lord tells us, That the several Interests of the Church and State, are so riveted to each other, That we give not God his Due, unless we obey Caesar, [Matt. cap. 22. vers. 21.]  
These, Madam, be the stately Columns, which support the Majesty of Earthly Princes; But if they also be fixed on the Sacred Bases of Religion, and Christian Fortitude, That Majesty becomes much more Illustrious and Adorable.  
In your Royal Person, They are enriched too, with the Magnificent Sculptures, of a most Illustrious Birth, whereby you are linked to the Noblest, Royal and Imperial Families of the Western World, and actuated with the lofty Blood of the Dukes of Ferrara, and the Spirit of the most Renowned Countess, Matildis of Modena. They are adorned with a most Majestic Reliev of a propitious Fortune, whereby you are Espoused to the Greatest of English Monarches, JAMES the JUST, the VALIANT, and the VICTORIOUS; and thereby are QUEEN of England, Scotland, France and Ireland; of the Terra Firma, and Islands of the North-East of America; of the Golden Coasts of the Southern Africa; of a large Tract of the Indian Asia; and of the vast Seas and Oceans, which wash their rich Shores, and opposite Banks. And they are achieved, with the rarest Cornucopia's of Supernatural Blessings, whereby, to render your Soul Holy, your Virtues Transcendent, and your Examples astonishing, and attractive.  
But Madam, All these sublime Excellencies, which conspire to render your Most Sacred Majesty, Great and Illustrious, makes this my Approach to the Throne of your Grandeurs, more rash and unpardonable; That at so vast a Distance, I presume with a Vulgar Eye, to view so bright a Sun; and to interrupt your Royal Thoughts, with so Mean an Offering; your Seraphic Soul being already fixed, in Contemplation, and Admiration of the Immense Grandeurs of your Superseraphick Patroness, Holy MARY, the QVEEN of Queens, unto whose Rich Sanctuaries of all Supereminent Virtues, this Apology is ambitious to lead You.  
The Sum of my Plea, is, First, That the Design of this Apology is Magnificent: Secondly, That the Matter is Holy: And Thirdly, That the giving it a public View, is a Just Debt; For, It expounds the Supereminent Mysteries of the Life and Glory of the Holy Mother of JESUS; It shows, in little, the Immense Perfections of Nature, Grace and Glory, drawn to the Life, by the Power of the Almighty, in the exactest Copy, of the Infinite Original, possible amongst Pure Creatures: And It justifies, to a Misbelieving Generation, the Rights and Privileges of that Divine Creature, chosen above All, and therefore qualified above All, to be the Mother of JESUS; whose Blood therefore in JESUS, was Satan's overthrow, Man's Ransom, and Heavens Purchase. Thus far, the Merits of the Cause, humbly sues my Pardon, and your Majesty's Protection.  
My further Plea is, Three great Excellencies, wherein your Sacred Majesty communicates with the Divine Mother of JESUS: At the Font, you were Ennobled with the Illustrious Name of MARY; by your Espousals, you are dignified, with the Majesty of a QVEEN; and by your Education, you are Endowed with the brightest Characters of Clemency, which are ever Active in you Royal Breast, for Relief of the Oppressed. All these Perfections seem to imply a Generous Inclination in your Sacred Majesty, to protect the Assertors of the Prerogatives of your CHIEF, the Divine MARY, the QVEEN of Men and Angels, the most CLEMENT Advocate of afflicted Christians; especially assaulted within your Kingdoms, by your Subjects; by those who presume to style Themselves, Disciples of JESUS; while they brand the Just Rights and Prerogatives of His Divine Mother, with the most Infamous TEST of a profane IDOLATRY; and rob Her, of the noblest Perfections of her Mysterious Life, of the choicest Privileges of Divine Grace, of the richest Pearls of her Crown of Glory; HER most just Claims to all Supereminent Praises, Titles of Honour, Veneration, and Power, to aid HER humble Clients; though con-naturally engrafted on, and inseparable from, the Sacred Stock of HER Divine Maternity, Innocency and Holiness; whereby SHE incomparably transcends the Highest Choires of the Glorious Angels: As the King's Daughter, amongst the Trains of Honourable Women; and as the QVEEN standing at his Right Hand, clad in a Mantle of Gold, embroidered with Jewels of an Infinite Variety, [Ps. 44. ver. 9] Whom the brightest Seraphim, by a Divine Commission, proclaims Blessed above All, [Luke c. 1. v. 28.] Whom the Holy Ghost commands, to be pronounced GLORIOUS, by all Tongues, and through all Ages, [Ib. v. 48.] Whom The Daughters of Tyre shall present, with their richest Offerings: To whom the Powers of the Earth shall bend their Knee, and offer their Prayers, [Ps. 44. v. 12.] Whom the Daughters of the Heavenly Zion admire, amidst the Splendours and Perfumes of HER Glory; And whom the QUEENS of the Earth, with their Troops of Ladies and Maids of Honour, have praised; as the Glory of their Sex, their mirro of Perfection, and the liveliest Idea of Christian Majesty and Grandeur: [Cant. c. 6. v. 8.]  
It may indeed be some ground of just Admiration, to the Critics of this curious Age; who nicely pry into the hidden Causes of all Truths, however locked up in the privatest Closet of God's All-knowing Breast, who reveals Them: Why the Evangelists, who by Divine Inspiration, compiled the Sacred Gospel of JESUS, for direction of our Christian Faith and Worship, speak so sparingly of the many stupendious Mysteries of the Life and Glory of Holy MARY, the Mother of JESUS? Whereas they so exactly enlarge themselves in reporting the Grand Mystery of Christian Religion, the most transcendent Sacrament of God's Love to Man, the Prodigy of the Almighty's Power and Providence, for Man's Sanctification and Glory, the Incarnation of God's only Son, Equal and Con-substantial to Himself; especially since Holy MARY had so near a Report to that amazing Wonder of Mercy; and did thereby lay the Noble Foundation of our Christian Faith, & of all our Religious Duties; open the rich Source of our Sanctification and supernatural Felicity; and erect the Basis, of all the sublime Grandeurs, of Her own surpassing Innocency, Holiness and Glory.  
But Madam, this Grand Motive of Man's Admiration, is the very True Reason of those Divine Scribes profound Silence; If that Voice may be called Silence, which with loudest Echoes proclaims Holy Mary's Immense Prerogatives, and fills Heaven and Earth with a Sacred Amazement, of the Prodigy of God's Love, in the Amplitude and Magnificence of her Excellency, Perfections and Splendour; For her Divine Maternity once allowed, it by a connatural sequel of a Wise and Gracious Providence, ushers in, all the stupendious Train of supereminent Gifts and Privileges, Catholic Tradition, and the most ambitious Affections of HER devout Clients, can attribute to the most Innocent, most Holy, most Glorious Mother of JESUS.  
Thus, the design of the sacred Publishers of the Gospel of JESUS, being to proclaim to the World, the Mysteries of JESUS; and therein to create a Belief of the Divinity of the Son of Holy Mary, of the Sacraments of his Mercy, and of the Wonders of his Grace; This marvellous Alliance of Divine JESUS, to Holy MARY, is the most lofty, the most voluminous, and most illustrious Panegyric possibly to be uttered, to the Majesty of the most excellent and most perfect PURE CREATURE, and will extend the Glory and Veneration of the Mother of JESUS, as far as any Apostle or Preacher of Christian Truth, ever did, or ever shall, carry the Empire, Majesty and Glory of the holy Name of JESUS.  
This St. Matthew seems openly to express, when having reckoned up the renowned Genealogy of JESUS; as Man, descending from the most powerful Monarches, the most illuminated Prophets, and most Victorious Captains, the Sun ever beheld; He makes a brief Transition to his Divine Nature according to the Prediction of Esay, [c. 7. v. 14.] thence to show, in short, what an Eminent Creature, how richly qualified in all degrees of Excellency, Holy Mary must be, since JESUS, that great God-Man, was born of MARY. [Matt. c. 1. v. 16.]  
So that, Madam, this one Glorious Title of the Mother of JESUS, sums up, in a word, whatever Excellencies, possibly, by the Almighty Power of God, may meet, in One PURE CREATURE; whereby, suitably to God's miraculous Design, to fit Her, to that Ineffable Grandeur of a Mother of GOD; which con-naturally creates the most Illustrious Idea, of a Creature, by Birth, the noblest and most Beautiful; by Grace, the Holiest and most Innocent; and by Predestination, the Happiest and most Powerful; the Providence of an Omnipotent God of all Glory, the Wisdom of a most endearing Lord of all Majesty, and the Tenderness of a most liberal Father of all pure Lights, could prepare in the Divine bosom of holy MARY, for the Reception, Inauguration, Espousals, and Priesthood, of his Son JESUS.  
No wonder then, that the Evangelists of the Glory of JESUS, having proclaimed holy MARY, the Mother of JESUS; and thereby laid a most solid Foundation, whereon to build up a most Magnificent Temple of Glory, to the holy Name of MARY; They leave the Superstructures of all Her Supereminent Praises, Titles of Honour, Worship and Invocation, to be propagated and finished, by the holy & emulous Tongues, Pens and Affections of all succeeding Ages.  
And herein, the sacred Design of Providence hath been already, so stupendiously successful, that there seems to have been an holy Envy, in the most Illustrious Persons, of all States, Nations and Times, of the Catholic Church; even from the first blossoming of Christianity, to these days; (wherein through the Mercy of our good God, the Zeal of our gracious Sovereign, and the Piety of your Sacred Majesty, the Buds and Blossoms of Christian Religion, begin again to appear in these Lands; and the British Empire speaks the Language of the Saints, in her public Oratories and Liturgies,) to Magnify the Name of holy Mary, the Mother of JESUS, to Worship Her Prerogatives and Royal Power, and to crave Her Prayers and Protection. Every True Christian, inspired with the Spirit of the Discipleship of Her Son JESUS, accounting it his special Duty, to Praise and Honour the Memory of the Sacred Mother, since they daily offer their Sacrifices at the Altars of the Son; and to Petition holy Mary, to become their Advocate at the Throne of God's Mercy, while they adore JESUS, with their TEARS and AFFECTIONS.  
These, Madam, be also the sublime Thoughts, the Seraphic Desires, the zealous Exercises of your Sacred Majesty's Royal and Religious Breast; in Imitation of your Illustrious Ancestors, whose stately Fabrics, rich Endowments, and Exemplar Lives, consecrated to the Memory of holy MARY, the Mother of JESUS; and who, to propagate Her Grandeurs, ennobled your Rising Sun, at the Sacred Font, with the Magnificent Name of MARY; wherewith you now ennoble the Imperial Crown of the British Monarchy; have enriched Your generous and lofty Soul, with a pious Emulation of Her imitable Virtues, and their Memorable Actions. Thus to perpetuate the Truth of King Solomon's Prophetic Song, That the QVEENS of the Earth, shall ever echo forth Canticks of Praise and Glory, to the Holy QVEEN of Heaven, [Cant. 6. v. 8.] While by your Sacred Majesty's Religious Examples, Your Kingdoms, and their vast Appendants, be again reclaimed to JESUS; England once more becomes the DOWRY of MARY; and that by the powerful Mediation of the Divine Mother, to her Bountiful Son JESUS, the British Empire may prosper, in TRUTH, PEACE and PLENTY, under the Royal Sceptres of an eternal Issue of King JAMES the JUST, and Queen MARY the PIOUS; which is the humble, earnest, and daily Petition of,  
Madam, Your Sacred Majesties most Humble, most Obedient, and most Faithful Servant, & Subject, J. C. Febr. 28. 1686/7.   

The CONTENTS.  

SEct. I. That there is a secure Means of arriving to the Knowledge of Christian Religion. page. 1  
Sect. II. That this secure Means of arriving to Truth, is easy and effectual. page. 7  
Sect. III. That this Authority assented unto, all Controversies of Religion; even this of the Veneration due to the Holy Mother of JESUS, is at an end. page. 11  
Sect. IV. Two sorts of persons oppose these Marian Contemplations, & upon what Grounds? page. 13  
Sect. V. Four kinds of Arguments used against the Contemplations, and the Case opened. page. 20  
Sect. VI The Worship properly due to the Holy Mother of Jesus, truly stated. page. 25  
Sect. VII. What sensible Actions may lawfully express that inward Worship, we own to Holy Mary. page. 28  
Sect. VIII. That the Worship given to the Holy Mother of Jesus, is Religious, and Laudable. page. 31  
Sect. IX. That the Worship of the Saints, being Religious; the Doctrine and practice thereof, in a Supereminent degree; in the Contemplations, asserted to the Mother of Jesus, is Pious and Just. page. 42  
Sect. X. That a Supereminent Veneration is due to the Holy Mother of Jesus. page. 45  
Sect. XI. Three Singular Motives of the Supereminent Veneration, due to the Holy Mother of Jesus. page. 48  
Sect. XII. That these Three most Excellent Privileges of Holy Mary, do challenge a Supereminent Servitude from us, as they are Her Supernatural perfections. page. 54  
Sect. XIII. That the same Excellencies of Holy Mary, as sublime Images of the Divine Attributes, confirm Her Right of Supereminent Servitude. page. 61  
Sect. XIV. That the Mediation of Holy Mary, derogates not from the Dignity of our only Mediator, Jesus. page. 65  
Sect. XV. That the Exaltation of the Holy Mother of Jesus, above all the Choires of glorified Creatures, renders, not the Contemplations useless to Christians. page. 73  
Sect. XVI. That the Contemplations, are only a Continuation, of the Ancient Doctrine and Practice of the Catholic Church. page. 85  
Sect. XVII. Illustrious Testimonies of the Reverence, of the first Age of the Church, towards the Holy Mother of Jesus; as a Rule to all succeeding Ages, thereof. page. 88  
Sect. XVIII. Testimonies of the Second Age. page. 97  
Sect. XXI. Testimonies of the Third Ages. page. 99  
Sect. XX. Testimonies of the Fourth Age. page. 100  
Sect. XXI. Testimonies of the Fifth Age. page. 103  
Sect. XXII. Testimonies of the Sixth Age. page. 107  
Sect. XXIII. Testimonies of the Seventh Age. page. 108  
Sect. XXIV. Testimonies of the Eighth Age. page. 116  
Sect. XXV. Testimonies of the Ninth Age. page. 119  
Sect. XXVI. Testimonies of the Tenth Age. page. 121  
Sect. XXVII. Testimonies of the Eleventh Age. page. 122  
Sect. XXVIII. Testimonies of the Twelfth Age. page. 123  
Sect. XXIX. Testimonies of the Thirteenth Ages. page. 117  
Sect. XXX. Testimonies of the Fourteenth Age. page. 129  
Sect. XXXI. Testimonies of the Fifteenth Age. page. 131  
Sect. XXXII. Testimonies of the Sixteenth Age. page. 135  
Sect. XXIXII. That the Innocency, Equity, and Antiquity of the Supereminent Veneration, and Invocation due to Holy Mary, with Magnificent Praises, and Titles of Honour, aught to be acknowledged by all True Believers. page. 158    

An Apology for the Contemplations on the Life and Glory of the Holy Mother of JESUS: Showing the Innocence, Equity and Antiquity of the Honour and Veneration given to Her, by the Holy Catholic Church.  

Sect. I. That there is a secure Means of arriving to the Knowledge of Christian Religion.  
I. IGnorance and Error are the proper Birth and Growth of Man's Rebellion and Sin; Had Man been obedient to his Good God, he had not been divested of Original Innocence and Grace; the Lights of an abstractive Knowledge of God, and Divine Mysteries, had suffered no Eclipse, and Man had still walked comfortably with God, in the Splendours of the Earthly Paradise; And therefore those Dreadful Effects and Punishments of Man's Iniquity, cannot indemnify Him in his breach of Moral and Christian Duties, justify Heresy or Schism, or become a rational Plea for Immunity and Impunity, at the Bar of God's Justice; since, as to the Essential Points, and Fundamental Obligations of Christian Religion, both those Darknesses may be evacuated, entirely for Man's acquiring his Supernatural End, by the Means of the Lights of Divine Revelation, sufficiently appliable to each one's Capacity, Endeavours and Duty; partly through internal super-infused Gifts of Faith and Grace, to that end ever ready; partly through that prudently justifiable and convincing Authority, and laborious Industry of lawful and careful Guides and Teachers, purposely appointed, impower'd and continued through all Ages, over Believers, within the Church's Hierarchy, by a most Fatherly Providence of our gracious God; and plentifully endowed with the Wisdom and Spirit of Jesus, the Author, Conservator and Finisher of Christian Religion; out of which, there is no Holiness, or Salvation. [Hebr. 11.6. Trid. Sess. 6. c. 6. & 8. Aug. Serm. 38. de Temp.]  
II. For the Living God, being essentially Light and Truth; designing Christ's Mission, for our improvement in Knowledge, Love and Obedience, till the finishing of all Time; and by manifest Edicts proclaiming his sincere Will, That none shall see, or possess Him, in the fullness of his Glory, who is not prepared thereunto by previous Lights of Supernatural Faith, and warmth of Divine Love; He will not be wanting to Men of good Will, in matters he so pressingly requires of them; especially as to those more important, and most useful Truths and Duties, on which he hath built chief the Sacred Fabric of Christian Religion; and by It, our Hopes of Eternal Happiness; and therefore hath God graciously covenanted with Believers, a Supply of all Necessary Aids, for their efficacious advancement, amidst all Letts of Holiness, upon his own Fidelity. [Rom. 3.4. & 1 Cor. 10.13. & 1 Thes. 5.24. & Hebr. 10.23. Trid. Sess. 6. c. 11. Araus. c. ult. Aug. tr. 53. in Joan.] Thus saith St. Augustin. [4. Conf. c. 16.] Christians securely ripen their first Feathers in the Nest of the Church, and nourish the Wings of their Charity by a Sound Faith.  
III. But if these formidable Punishments of Man's Pride, be moreover encouraged by Party and Passion, in opposition to the Rules of those Lights and Covenants, offered to Christians, for their Security, in Matters relating to our present Peace, and eternal Salvation, can any Error be less corrigible, any Precipice more unavoidable, any Wretchedness so deplorable? It is a Slavery great enough, that the Immortal Soul, so near related to the Seraphims, should borrow her Lights, at least the first Sparks of All, from dull Sense and earthly Images, that's one dreadful Effect of Sin: Penal Darknesses, says St. Augustin, [1. Conf. c. 18.] are sprinkled over our Rebellious Concupiscences: But then, notwithstanding this so abject dependence of Man's Soul, derived from so shameful a Cause, whatever Sacred Lights are set up, whereby to guide our Apprehensions in the search of Divine Mysteries, and to rectify our Judgement and Will in the acceptance and use of them, to their due ends, still to be puzzling in the Mists and Shadows of sensible Images; and while Divine Revelation, for our improvement in all Christian Truths and Duties, discovers unto us the Mysteries of his Love; and this, by so convincing a Proponent, that although sifted by the severest Enquiry, doth rationally create an Evidence of the Credibility of those Mysteries, prudently undeniable, and absolutely above whatever may venture to stand in opposition to it; and is moreover, approved and recommended unto us, at our utter peril, by our Blessed Lord, for the entire convicting our Humane Reasonings and Fallacies, and for the obliging our Wills, to a free and firm assent; as a Means, above all Reasonable Exception; everlastingly to fetter the Illustrious, and super-illuminated Soul, with Arguments drawn from blind and creeping Sensuality; and this, in Matters however transcendent and Divine, is justly proclaimed by St. Augustin, [Epist. 118. c. 5.] a most Insolent and unsufferable Madness.  
iv Yet further, amidst the whole Symbol of the Mysteries of Grace, thus revealed; and this Revelation, so manifestly propounded and attested; through a wretched Self-choice, the true Parent of Schism, and of all thence growing Heresies, which Party and Passion, against the ancient and authentic Rule of Credibility, Mishaps into revealed Truths: To admit One or some few Points of Faith, for the securing some apparent Right, to the Title of a Christian; but to reject all others, purely through the Suggestion of a private Opinion, or through an overruling Power of a prevailing Society, broken off from, and in opposition unto, the Ancient, Holy, and undivided Body of Christians; even such, at the first appearing of Luther, Calvin, Zuinglius, and other Vnauthorized Preachers of new Lights; whereas, all Articles of Christian Faith are alike revealed, and the Revelation of all is equally evidenced, for the securing Catholic Unity; and the obliging all to a peaceable Submission and Communion therein: This, without question, demonstrates evidently a wilful Separation, Perverseness and Obstinacy, in this most important Affair of Man's Salvation; and that sinful man, not one way only, offers Sacrifice to the Apostate Angels, [Aug. 1. Conf. c. 17.]  
V For all Christian Verities, however different, as to their Matter and Objects, yet as they are Articles of Supernatural Faith, revealed to Man by Truth itself, and shining to Him in a Divine Light; and as witnessed to be so revealed, by the Authority of a prudently convincing Proponent, above all Exception, or apparent Competition; are of One and the same Kind and Nature; and consequently are also inseparable, if not as to actual Assent, when so propounded; yet at least as to the actual Obligation of Assent, so as not to contradict, or descent from Them: And thus, whether this their Unity and Inseparableness arise, from the only Motive of all Assent in Matters of Divine Faith, which is God's Veracity Revealing All; or from the Visible and Living Proponent of this Revelation, or Divine Credibility, which is the Authority of the Catholic Church; and which, as to all Matters within the Precincts of Divine Faith, is the most Rational; and therefore, to every Prudent and Sober Enquirer of revealed Truths, is the most convincing of all Humane Authorities; The Pillar of Truth, [1 Tim. 3.16.] the true Interpreter of God's Word, [Trid. Sess. 4. de Edit. Libr. Sacr.] and Rule of Faith, [Aug. Epist. 118. c. 5. l. contr. Epist. Fund. c. 5. l. 1. contr. Crescon. c. 33.] against which no Infidelity or Malice shall prevail, [Matt. 16.18. Aug. l. 1. Symb. c. 6. & Epist. 48.] especially if that Authority of Learned, Holy and Industrious Pastors and Doctors, be further considered, as authorised by the express Institution and Testimony of Christ; and as such, recommended to our pious Obedience and Credulity, by the thence ensuing Practice of all Believers, ever owned by an uninterrupted Series of Doctors, and an unalter'd Chain of Doctrines, to be within the Pale of the True Church. And surely, the ordinary course of the Sun and Stars is more marvellous and useful, than the irregular and fatal Rays of giddy and dwindling Comets.   

Sect. II. That this secure Means of arriving to Truth, is Easie and Effectual.  
VI THis Authority of the Catholic Church, whose Hierarchy supposes Superiors and Subjects, and whose Mysteries do imply Doctors and Disciples; is Eminential or Representative; The Eminential Authority resides in One chief Bishop, Superior and Doctor, though invested successively in each one of the whole Series of chief Bishops, from St. Peter till now, by a Legal Mission, governing and teaching Christ's Flock; as His Vicegerents, in His Name, and with His Spirit; and thus forward to the World's end. The Representative Authority is diffused through many subordinate Pastors, who as Superiors and Teachers of their special Flocks, conserve the Traditions of the Ancients, and instruct their Disciples in the Doctrine and Duties they received from above; but is especially visible in the solemn Assemblies of these Church-governors, when legally convened, they meet under, and with their chief Bishop, through the several Ages of the Church; for the securing and publishing those Traditions, against the Novelties of private and unsent Teachers: And thus, as it is no hard Matter, for Subjects to determine the Imperial Right of, and their own Duty to, a Prince, who claims by Legal Succession and Descent, in the Legitimate Line of his Royal Ancestors: So neither can there be any rational Doubt, in whom this, either Eminential or Representative Church-Authority, established by Christ, for the conserving of Peace, Truth and Obedience, amongst Believers, doth even this day reside, with all its due Prerogatives. [Joan. 21.17. Chalced. act. 16. in Epist. ad Leon. P. Synod. 6. act. 18. & 7. act. 2. & Florent. Decret. Union. Iren. l. 3. c. 3. Athan. Ep. ad Faelic. P. Theodoret. Ep. ad Renat. Hier. Ep. ad Dam. Aug. Ep. 162.]  
VII. Now, either of these Church-Authorities, considering Man's present dependence on superior Lights and Guides, as to Divine Mysteries, is the most unquestionable, and most safe Evidencer of what Truths are indeed revealed by Christ, and of their true Sense and Use, any sincere Enquirer can reasonably appeal unto, for satisfaction and security in Matters and Controversies of a Supernatural Religion: And hence the Fathers send us sometimes, to the Eminential Line of Church-Authority, for the justifying Catholic Faith, against the Invasions of Schism and Heresy; [Iraen. cit. Tertul. l. prescript. c. 32. Hier. dial. contr. Lucifer. Aug. Ep. 165. & psalm. contr. part. Donat. & contr. Ep. fund. c. 4. Epiph. haer. 27. Optat. l. 2. contr. Parmen.] thereby proving the Catholic Church to be the only Apostolical, as well from the Vocation and Succession of chief Bishops, as for the perpetuity of its Doctrines. At other times they refer us to the Body of Church-Representatives, for the final Decision of all Controversies in Matters of Faith and Duty. [Gelas. Ep. ad Episc. Dardan. Cyril. l. 1. Trin. & Ep. 1. Leo. Ep. 53, 54, 55. & 61. Greg. l. 1. Ep. 24. Ambr. Ep. 13. Naz. l. de fid. & Orat. de Athan. & Ep. ad Cledon. Aug. l. 1. contr. Crescon. c. 33.]  
VIII. These Methods therefore, of seeking the whole Symbol of Christian Religion are easy and secure; for the Church-Authority now being, is the same with that through all Ages; visible to All, by the perpetuity of chief Bishops, by the Synods of subordinate Pastors, and by the Communion of Christians with both; and is efficacious enough, in guiding and obliging, even prescinding from that Infallibility, either of those Church-Authorities have, from God's special Assistance asserted by Scripture; because it resides in the most Illustrious Collection of learned and zealous Pastors and Doctors, the whole World can offer, as a Guide to Mankind, in Matters most Important; that being also their only business, and they therein very intent and unanimous, as to all Doctrines and Practices necessary; But much rather, if regarded, under the Commission of that their Authority; it being their special Institution and Office, so to guide; to that intent authorised by Christ, successively for all Ages; that Establishment being legally proclaimed by the Apostles; and the use of this Commissive Power executed by Apostolical Governors, and acknowledged by an universal and uninterrupted Practise of the Undoubted Christian Churches. In the chief Apostolical Church, the Ecclesiastical Supremacy hath ever flourished; saith St. Augustin, [Ep. 162.] and therefore, To this Church, all others own their being Orthodox; says Iren. cit. & S. Hier. adds, [Dial. cit. fin.] That its perpetuity is an easy and plain Demonstration of the Duty we own to its Doctrines and Precepts?   

Sect. III. That this Authority assented unto, all Controversies of Religion; even this, of the Veneration due to the Holy Mother of JESUS, is at the end.  
IX. THis Church-Authority, so ancient, so universal, so uniform and easy, being once admitted by all Parties, as admitting no Opposition, no Competition, no Appeal in Decisions of Faith, the Remedy of all Ignorance and Error, in Matters relating to Man's Sanctification, is plain and effectual; all Separation in Judgement and Manners, as to the perilous Doubts, what Truths are revealed, and what Precepts imposed, would become void; and the whole Body of Christians would become Catholic, as well in Unity of Belief and Practice, as in the Confession of One God, one Christ, one Baptism: (Mysteries as hard, and as incomprehensible, as any assented unto, by Catholics,) by reason of that Authority.  
X. Neither would it be here needful to set forth an Apology, for my Innocent Contemplations, on the Life and Glory of Holy Mary, the Mother of JESUS; they being in every Point consonant to the Judgement and Practice of Church-Authority, nothing being therein asserted or used, which may give any reasonable Jealousy of an attributed Deity; or may transcend the just Prerogatives of a Pure Creature; since all those Praises, Titles of Honour, Acts of Veneration, and humble Addresses therein used, imply that express Limitation of Her being a Pure Creature; than which, nothing can more derogate from the Perfections or Rights of a Divinity; although still we must own, to the Holy Mother of Jesus, all those Excellencies and Duties, unto WHOM the most Illustrious Gifts of Nature and Grace, consistent in a PURE CREATURE, seem enough only, to qualify Her, for the supereminent and ineffable Excellency of a Divine Maternity; [Matt. 1.16. & Conc. Ephes. 1. cap. 13. Greg. l. 1. Reg. c. 1.] an Excellency, which is the most magnificent of all, communicable to a Pure Creature; which not Christian can deny, to Holy Mary; and which, as conferred on a Pure Creature, is the Measure of  is said in those Contemplations; according to the Pious Maxim of subtle Scotus, [3. d. 3. q. 1. n. 10.] That whatsoever is most Excellent, is due to Holy Mary, unless contrary to the Oracles of Divine Revelation, or the Church's Authority; And thus, the whole Body of Christianity, saith St. Ansel. [libr. de Excel. Virg. c. 4.] doth acknowledge Her to be privileged above all the Chores of Angels; And seated only beneath the un-accessible Throne of the most adorable Trinity; saith St. Greg. [cit.]   

Sect. IU. Two sorts of Persons oppose these Marian Contemplations, and upon what Grounds?  
XI. THE modern Opposers of these Contemplations, are of two kinds; a friendly Trimmer, [Speculum B. V London Printed for R. T. An. 1686.] and an open Vigilantian, [Answ. to a Catholic misrepresented.] To the first belong all they, who, (whatever Judgement they have, of the Substance of the Doctrine and Devotions of the Contemplations, wherein they are very yielding,) blame the Excess of some Expressions; either, as unduly worded, or not cautiously trimmed to the present Humour and Palate of such Misbelievers, who will not away with sound and wholesome Meats, if not toothsome also; or if themselves ill digest some Catholic Doctrines and Duties; as if therefore such Meats were not to be offered to the Sound and Healthful. And there be of these too, who so trim, in this great Point of Christian Piety, towards the Holy Mother of JESUS, so ancient and renowned through all Nations and Ages of the Church; as to reduce the whole design of the Worship of Saints, to a bare Admiration, Commemoration and Imitation of their Virtues, [Spec. c. p. 9 & 29.] as if the Veneration of the glorious Saints, aecording to their several Degrees of Supernatural and Eternal Excellencies, and our Mediation of Intercession, directed mediately or immediately unto Them, were not in themselves Christian Virtues; or that the Practice of these Virtues, were not due by Us, to their high Rank and Honour, as they are the refined and excellent Images, Temples and Favourites of God; or that our being Christians, should under peril of the heaviest Crime and Penalty of Idolatry, oblige us to lay aside all good Manners; and whereas our Morals teach Men to reverence and petition the more Illustrious sort, even of sinful Mortals; The Gospel should command us, under forfeiture of all that is Sacred and comfortable, to neglect both, towards the glorified Saints, so incomparably above Us, and so acceptable to God, for those Excellencies; especially since They, by reason of those their excellent virtues, and Gods Supernatural Gifts, (the Motives and Measure of all that Praise, Honour, Worship and Intercession we give Them) are so pressingly commended unto Us, as most eminent Ideas of Christian Perfection, proportioned to our Capacities and Imitation. [1 Cor. 11.1. Heb. 13.7. Trid. Sess. 25. the Invoc. §. Illud vero. Aug. Serm. 47. de Sanct. Hier. Serm. de Assumpt. B. V.  
XII. It is, doubtless, an eminent Obligation of Christian Perfection, not only to be always busied in the exercise of Moral and Supernatural Virtues; but also therein to imitate Holiness in its liveliest Images: So also is it a most Excellent Virtue, to be Just, even to the Saints, (those blessed Citizens of Heaven) by giving Them what's due to Them, by all the Laws, as well of Divine, as of Moral Justice; both Laws own their Spiritual Excellencies; both own a Debt of Praise, Honour and Worship to Excellent and Sacred Persons; as well as they prescribe Rules for our Imitation of what is good and perfect; And if we may follow the profound Maxim of Scotus, [3. d. 27. n. 4.] That goodness is amiable, and that therefore, according to the degrees of goodness, each Thing is to be loved; and God above all, because he is Infinite Goodness: Then also, Holiness, Grace and Glory, being just Motives of Praise, Honour and Veneration, these actions are due to the Glorious Saints, according to the several Excellencies of each Ones Station in Heaven; and therefore Super-eminently to the Mother of JESUS; though to God only above All, who alone by Essence is Holy and Glorious. Neither is it less beneficial, towards the Advancement of Man's Sanctification and Perseverance, in all the Duties of a Virtuous Life, by means of those previous acts of Christian Justice, and humble Prayer, to solicit the Protection and Confederacy of those victorious and compassionate Champions of Piety, those Heavenly Courtiers, those Divine Images, Temples and Favourites; amidst the manifold and perilous Assaults of Satan and Sensuality; and their Mediation of Intercession to God, for Supernatural Lights and Aids, for the avoiding of Sin, and the practice of Virtue; then, by neglecting and defaming this comfortable and just Communion with the Saints, we so frequently profess in our Creed; to aim at the exact Imitation of those their Sublime, Moral and Supernatural Perfections.  
XIII. The other Opposers of the Contemplations, would seem with much Civility, to give me Thanks for this so seasonable a Treatise: First, as owning the Doctrine and Practice of so Idolatrous a Worship of the Mother of Jesus; as if the whole draught and design were new and singular; Then, for publishing both with Superiors allowance. And lastly, that in English too, both the Doctrine and Practice, so owned and published, being expressly against the Word of God, and the whole sense of Christianity; The World being thus, now manifestly convinced of Catholics Idolatry, and Damnation too, I suppose; and their Confusion being hereby become manifest and irreparable; [Answ. p. 29. Spec. p. 10. & 21.] and after this courteous mark of Grace, They go on, decrying the whole substance and purpose of the Contemplations, as Idolatrous and abominable: For giving so much to the Virgin Mary, that more cannot be given to the Son of God, in our Nature. [Answ. p. 27. Spec. p. 21.] And to prove this, mark a great piece of Skill; For that all said in the Contemplations, may sound to his own Note, the Answerer purposely leaves out these most Energical and discriminating words, In the Soul of a PURE CREATURE, [Answ. p. 26. lin. ult. compared with Contempl. Epist. Dedicat. p. 4. l. 11.] Which words are the Key, Rule and Measure of all those Supereminent Perfections, given to the Holy Mother of JESUS, and exacting due Acknowledgements from Us; and are a manifest distinctive Badge, of that vast disproportion, there is, between the Prerogatives due to Her, and those incomparably greater, proper to JESUS, the Consubstantial Son or God, as well as the true Consubstantial Son of Holy MARY; both Natures, inconfusedly consubsisting, in the One Person of the Eternal Word.  
XIV. Neither is there any One single Attribute, Property or Perfection, either due to JESUS, as God; or appropriated to Him, as Man, in right of the reciprocal Exchange of Divine and Humane Appellatives, grounded on the Union of those Natures, in the Person of JESUS, applied to the Holy Mother of God, as the Speculator imposeth, [Spec. p. 10. l. 33.] All Perfections of Nature, Grace and Glory, due, and given unto Her, being of a far inferior Rank, proportioned to the Capacities of a Pure Creature, though of the First Form, they being necessarily such, as may stand with the Dignity, and may be fit Qualifications and Appendents, of her Transcendent Maternity. Thus, the Contemplations being bounded, by the Excellencies of Holy Mary, as the Mother of God; and She being too, a Pure Creature, though of a superlative Degree, in Right of that ineffable Privilege: 'Tis manifest, first, that no Praises, Titles of Honour, Acts of Worship, or Addresses for Intercession are given unto HER, as a Deity; as the Speculator doth impose; [Spec. p. 17. l. 27.] And secondly, that there is not any single Attribute of the Divinity ravished from the Son of God, and conferred on the Mother of JESUS, as the Answerer affirmeth; [Answ. p. 28. l. 13.]  
XV. This only Reflection, on the Answerers injurious dismembering the very stile of the Contemplations, in a most weighty Article, as it plainly discovers the usual fraud of the Adversaries of the Catholic Church, in lopping the Sacred Councils themselves, thereby to support a drooping Party, and Passion; complained of early, by the Grecian Fathers; [Conc. Constantinop. 3. act. 2.6. & 14. Synod. 7. act. 5.] so doth it extremely justify these Innocent Contemplations, impugned by such mean, and un-allowable shifts; since the whole being duly perused, and measured with that Line, of a pure Creature, so oft repeated, it will be manifest; that no One Supernatural Gift is lodged in the Holy Mother of JESUS, no Title of Honour is conferred upon Her; nor is any one Act of Veneration, or Intercession directed unto Holy Mary, by virtue of those Gifts, or these honourable Titles, but what agree with, and are qualified unto the Condition of a Pure Creature; none exceed this inseparable Standard, of all her Magnificent, Superlative and Supereminent Perfections. So that, however excellent they be in Her, in right of her Divine Maternity, yet does not any one of Them derogate from, or approach unto, the immense and un-accessible Attributes of God, or even the Exuberant Excellencies of the Humane Nature of Jesus, in right of its consubsistency in the same Person, of God, with his Divine Nature. Which for this very reason, in our Sacred Doxologies, Timologies, Liturgies and Prayers, directed to JESUS, is not distinguished, by any sensible specifical Character; from the Holy of Holies, the Eternal Word; [Constantinop. 1. coll. 8. c. 9 Ephes. 1. c. 8. Athan. libr. Incarn. & Orat. contr. Arrian. Ambr. l. 3. de Sp. Sanct. c. 12. Aug. ps. 98. D. Thom. p. 1. q 25. Scot 3. d. 9 n. 6. Herinx. p. 4. tr. 1. d. 3. n. 5.] And this, because both Natures do inseparably consubsist in one Divine Person; For thus, JESUS, as Man, so consubsisting, is not a pure Creature; but such is Holy Mary, even under the most Supereminent Privileges, of the Mother of God, in their whole Latitude; that is, as considered, Metaphysically, one with JESUS, by a transcendent Unity of Indifferency, of their specifical Natures, even as to the Consubstantiality of their Flesh and Spirit; or Physically, by the stupendious Reciprocation of the Correlatives, of the Son and Mother of God; or Theologically, by the annexed Interests, each have in other, of Holiness, Grace and Glory, and their thence transcending Flames of Charity, towards Sinners.   

Sect. V. Four kinds of Arguments used against the Contemplations; and the Case opened.  
XVI. THis Reflection premised, and without study of Party, and Passion, calmly apprehended, it would not be needful, to plead at the Tribunal of the Worshippers of JESUS, for any, or all the Privileges, of Nature, Grace and Glory, in the Contemplations, attributed to his Sacred Mother; or to make evident, and justify to this cool Age, the ancient Practices of Zealous Christians, allowed by Church-Authority, in their Doxologies, Timologies, Veneration and Mediation of Prayer, addressed to Holy Mary. Howbeit, to clear the Case, and to remove all Mistakes, of those who love, and seek Peace, in God's House, I shall briefly pursue this Apology, and show manifestly, the Innocency, Equity and Antiquity, of the Doctrine and Practice offered to this Kingdom, in the plain, allowed and English Contemplations, on the Life and Glory of the Holy Mother of JESUS.  
XVII. There be four Accusations, by several, urged against the Right, Holy Mary hath to the Doctrine and Devotions, therein asserted.  
First, That the Praises addressed to Holy Mary, are either Rhapsodies of Wit, or strains of an irregular Devotion towards HER; they all being proper to the Eternal Son of God, only; or else, that they are Sacrilegious Applications of Psalms, Hymns and Canticks, by Divine Inspiration, and the practice of the Church, used in the Praises of the Creator; and here, against all Rule, applied to the Glory of a Creature.  
Secondly, That the several Titles of Honour, conferred on Holy Mary, are ambitiously extravagant, and blasphemous, equalling HER in Power, Majesty and Holiness, to God, the Author of all Creatures, and the only Hope, Mediator and Sanctifier of Sinners.  
Thirdly, That the Worship given to the Mother of God, usurps manifestly upon God's Jurisdiction, over the Fealty, Homage and Servitude of all Creatures; not communicable to Any, purely such, of what Rank, Stile and Perfection soever.  
Fourthly, That all Prayer, made to the Holy Virgin, now in Heaven, however circumstanced, is, either useless, as offered to one who hears them not; or Impious, as begging of a Creature, those Blessings, which are wholly in the Gift of the Creator.  
XVIII. Now▪ to clear these Mists, of Ignorance, or vain Philosophy, observe First, That according to the Doctrine and Practice of Catholic Schools, there is a signal Difference, between Praise, Honour, Worship and Prayer; That Praise consists precisely in a vocal Expression of the Excellencies, of that Person, we purpose to magnify; whether sincere, or fallacious. Honour is a sensible Declaration of an inward real Esteem of a Person, for some Excellencies we remark in Him; so that we may praise and honour Persons, though of an inferior Rank, if endowed with laudable-and honourable Perfections. But Worship, not only supposeth these Perfections, we honour; but moreover, implieth an inward Submission of the mind, to the Person, by reason of them; and this, testified, by some apt sensible Token or Sign; naturally, or through custom, acknowledging the Dignity of that Person, so preferable, by reason of those apprehended Perfections. Whence 'tis manifest, that Worship includes three several acts; First, an opinion, or judgement, of the due value of those inherent surpassing Excellencies: Secondly, A Love of friendship, or sincere preference of the Person, qualified with those Excellencies: And thirdly, A sensible mark of our Internal submission, outwardly attesting that love and preferrence. Prayer, yet further addeth a sincere Desire of some favour, we want, and hope to obtain, by means of the Person so preferable, and petitioned by Us; whither by an immediate Gift, or by a mediate Intercession, made to the absolute Giver; so that Prayer, besides our esteem of Excellency, an inward submission, and cordial confidence and desire of relief, includes a Practical declaration of this Hope and Desire, at least of a Supplication for the relief of the humble and earnest Petitioner.  
XIX. Observe Secondly, That that Excellency, which is the Motive of our Praise, Honour, Worship and Prayer, is, either infinite and independent, as God only is, and the Worship thereon grounded, according to the Use of all Antiquity, is called Latria, or Divine Servitude or Worship; Because it hath an infinite Perfection, for its Motive and Measure; and God, by Essence, or by consubsistence, for its terminative object, on which it resteth, [Aug. libr. 20. contr. Faustum, c. 21. & l. 10. Civ. c. 1. Bed. in 4. Luc.] So that this word Latria, by custom of all Nations, doth now properly signify, only that Religious Worship, which is due to God, in acknowledgement, of his absolute, supreme and  Dominion over all Creatures, in right of his Divine Majesty, Wisdom, Goodness and Power. [Deut. 6.13. Matt. 3.10. Conc. Nicen. 2. act. 3.4. & 6. Trid. Sess. 13. cap. 5. Basil. in 1. Isaiae. Aug. l. 15. cont. Faust. c. 9] And therefore, the word Worship, expressed by its self, without a restraint or limitation, by some particle annexed, according to this use, implieth Divine only, as its principal Analogate, as Philosophers spaek. Thus, we must Worship, and serve God only; and for this reason, This Worship given to any thing, which is not God, is properly Idolatry; [Act. 15.16. & 1 Cor. 10.7.] Or else, this Excellency is limited and dependent, as every thing is, that is not God; and the Worship hereof, according to the same use and practice of Antiquity, is called Dulia, or Saint-Servitude or Worship; because it hath for its Motive and Rule, a Participated or Created, and therefore a limited only, and dependent Perfection, or Gift of Holiness, Grace and Glory; and a Pure Creature, for its immediate, or penultimate End, or Terminative Object: And from this Motive and Object, the Nature of the Saint-worship must be concluded; [Gen. 18.2. & 19.1. & Numb. 22.31. & Jos. 5.15. & Aug. & Bed. cit. Magist. 3. d. 9 D. Thom. 2. 2. q. 103. Suar. t. 1. Relig. tr. 3. l. 3. c. 6.]   

Sect. VI The Worship properly due to the Holy Mother of JESUS, truly stated.  
XX. THe supernatural participated Excellencies of Grace, being not equally communicated to the Glorious Saints, [1 Cor. 15.41.] Saint-Servitude or Worship, is necessarily of a higher or lower Rank, according to the different degrees of participating those Excellencies; as is manifest in that Civil Worship, which is given to Princes and their inferior Officers, to each in their proper Station. Since then, next under God, by Essence, as the Holy Trinity, One God, blessed for evermore; or by Consubsistence, as JESUS, God and Man, to whom Divine Worship is due; the Holy Mother of JESUS, in right of Her Maternity, con-naturally qualified, exceeds all the Choires of Angels and Saints, in participated supernatural Perfections, by the consent of all Doctors, Fathers and Church-Authority; for which reason, St. Athanasius [Serm. de Deip.] applies to Her, the prophetic Vision of David, [ps. 44.10.] of that Illustrious Queen, he saw standing at the right hand of God; whom therefore St. Gregory Nazianzen [Traged. Christi patient.] calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; or pre-eminent above heavenly Orders, Lady and Queen of All; the proof and practice of which Excellency and Magnificence, is the chief design of the Contemplations; for this reason, that Saint-Servitude or Worship, in Right of that Excess, is, by the same Consent, properly called Hyperdulia, or supereminent Servitude; [Contempl. n. 9] and this same surpassing Excellency of supernatural Endowments of Holy Mary, as she is the Mother of JESUS, is the precise Motive and Measure, of all those superlative Praises, Titles of Honour, and sensible Marks of our internal Worship, addressed unto Her: As also, of that lively and strong Confidence we have of Her Protection and Relief, in our Mediation of Her Intercession for Us; when we humbly offer up our Petitions, either to God, graciously to regard her Merits, or to hearken to her Requests, according to the proportion of her excellent Acceptableness to Him; or immediately to herself, as the Mother of JESUS, Queen of Angels, Lady of Saints, and Refuge of Sinners; and therefore highly qualified, to become a most efficacious Advocate, at the Throne of Mercy, for Us.  
XXI. Wherefore, All Christians believing, holy Mary, to be the true Mother of JESUS, [Symb. Apost. art. 3. Matt. 1.16. Conc. Ephes. 1. c. 13.] it seems very rational, according to the regular and con-natural order of God's Providence: First, That Holy Mary is the most sublime, and most exact Original, of all practical Perfection, which the Omnipotency of God-ever drew, in the Soul of a PURE CREATURE; [Contempl. Epist. Dedic. p. 4. l. 9] and Secondly, That for this reason, she claims the utmost Duty of every Christian, as a proper Homage to her Greatness; [Ibid. p. 5. l. 10.] Which Duty, thirdly, is explained, to be an Act of supereminent Servitude; [Contempl. n. 9] And fourthly, brancheth itself by degrees, into Praises of Holy Mary, for her surpassing supernatural participated Perfections; Illustrious Titles of Honour, suitable to those Perfections; Protestations of a cordial Esteem of her Excellencies, of Congratulation for her just possession thereof; of Submission to Her Grandeur, so high above all other Pure Creatures, and so nigh and acceptable to God, by reason of those her exuberant Perfections of Holiness, Grace and Glory, so liberally communicated to Her; and of humble Petition of her Intercession, and Protection, through her Maternity, and her thence flowing Prerogatives; efficaciously, procuring those Divine Blessings upon us; which may, according to the Rules of his Sacred Providence, be fit objects of his gracious Liberality towards us; [Contempl. n. 8. & 18.]   

Sect. VII. What sensible Actions may lawfully express that inward Worship we own to Holy Mary.  
XXII. AS the Voice is a sensible Representative of the hidden Notions and Passions of the Intellectual Soul; [Aug. 15. Trin. c. 11. & Arist. 1. Periherm. 1.] So also other outward actions may be Signs, sensibly declarative of our inward Affections. But those, by which we express, in our public Worship, our high esteem of, and respect to the Majesty and Attributes of God, which are Infinite; and of the Persons and Perfections of the Saints, in their several subordinate Stations, though finite and dependent, are frequently the same, as to the Material or Physical Act. For as we uncover our Head, bent our knee, or lift up our Eyes or Hands to Heaven, in our Latreutick or Divine Worship: So also, in our Saint-Servitude, offered to Holy and Glorious Creatures; without the least offence of the Creator; because there is no usurpation of God's Divine Prerogatives, in the use of those indifferent Actions, upon those finite Motives; and also without any just cause of Scaendal, to a weak Believer; because nothing Divine is acknowledged, by those sensible Marks of Worship, to be intrinsic to the Saints, to whom they are exhibited, as to their immediate Terminative Object.  
XXIII. To clear which, suppose First, That, as in the Old Law, there was a severe Precept, under penalty of Death; [Deuter. 17.8.] So in the New, under pain of Separation from the Church; that God's People should learn Divine Truths and Duties, from his Commissioners, the Eminential, or Representative Church; and therefore also, the Nature, Rules, Design and Practice, of public Worship; [Matt. 18.17. & 1 Cor. 11.34.] And this, with a Spirit of Unity, by assent to revealed Verities; and of Obedience to sublimer Powers, in Matters relating to Manners and Discipline, Sacred. But than secondly, suppose as manifest to All, that those sensible Signs, used in our Religious Worship, have of themselves a manifold Signification, though with a Subordination to one chief Analogate: And therefore thirdly, those Signs, by direction of our Judgement, and command of the Will, are applicable to several Ends or Objects, according to those divers Significations, and the Nature of the Motives, apprehended, and guiding, as their Immediate Rule and Measure; so that according to the Quality of the Motive, Divine or participated, those general Signs are directed, and specified, and their Use is justified.  
XXIV. Thus, if our bended Knee, by direction of our Spirit, and moved by the apprehension of the infinite Majesty, Wisdom, Goodness or Power of God, protests an acknowledgement of those Divine Perfections, and our absolute dependence on God, in our Being, Motion and Happiness, it is an exterior Act of Divine Worship. But if it ariseth only from the apprehension of a participated Excellency, of some glorified Creature, and by our judgement, be only directed to acknowledge their State of Holiness and Glory; and to protest a Submission thereunto, by reason of the vast Chaos, betwixt a Mortal Sinner, and a glorious Saint, even in those their participated supernatural Blessings; and consequently, their acceptableness to God, whose gracious Images, Sanctuaries and Favourites, they thereby are; and our need of their Protection over us, and Intercession for us; then, the bended Knee, and other Religious Postures, of Head, Hands and Eyes, are only Marks of Saint-Servitude, or Worship, suitable to the Motive and End; and derogate not at all, from our Latreutick Duty to the most High.  
XXV. But because these sensible Acts, by the help of our Reason and Will, may profess a greater acknowledgement of the Grandeur of a Saint, and a firmer confidence of their Aid, by how much more Illustrious their supernatural Endowments are, these being their exact Motive, Rule and Measure; therefore, if they be directed to the Holy Mother of JESUS, they signify a supereminent Saint-Servitude towards Her, Esteem of her supernatural State, and Confidence in her Protection and Mediation. [Bed. Serm. de S. Mar. Inter Varia. & German. Patr. Constant. Theoria Rer. Eccles.] These Rules and Limits being ever observed, in our Catholic Addresses, to the Mother of JESUS, what hazard can there be, of disrespect to God, by usurping the Rights of his Sacred Throne and Dignity? What, of scandal to the Godly, by equalling a Creature to the Creator? Such, however, is the Innocent Catholic Doctrine and Practice, misrepresented, through Love of Party, and heat of Passion, misguided by private, false Lights.   

Sect. VIII. That the Worship given to the Holy Mother of JESUS, is Religious, and Laudable.  
XXVI. THe Opposers of the Contemplations cannot conceive, How a Worship can be Religious, and not begin from a Divine Motive, tend to, and end in God, God only; So that, if Religious Worship be given by us, to Holy Mary, they conclude, our Worship to be Sacrilegious, because it invades the Rights of God's Throne, and makes her a DEITY. To disperse this Mist of Misrepresentation, 'tis confessed, That Religion, though not a Theological, but Moral Virtue, and a branch of Justice, yet hath it, for its chief Act, and End, To give due Worship to God, for his own infinite Glory; whereby he is, our Supreme and absolute Lord, our first Cause, and last End. The exact and adequate Object of Religious Worship, in chief, is a Collection of all those sensible Signs, which are apt, most effectually to testify to the World, our sincere Esteem, Love and Submission to God, in Right of those his Infinite Excellencies; and therefore, those Divine Perfections are the original Motive and Measure of the whole Collection of those Signs. Now, because those Divine Perfections, so conspicuous in God, do as manifestly argue in us, an unavoidable dependence on God, as to our whole Being, Motion and Rest; therefore do they create in us, an indispensable obligation, of using those Signs, under fit Circumstances; wherefore they are, not only the ultimate, but also the Immediate Motive and Measure, of this our Religious Worship; and the End of this Religious Worship is God, for his own infinite Excellency, by those outward Signs blessed by us, who in himself is blessed for evermore.  
XXVII. Within this Collection of sensible Signs of our Religious Worship, the Offering of Sacrifice, is one, so proper, so due to God only; (because it manifestly testifies, His, and His only, absolute power over Life and Death;) That This, in all States of the Church, hath been specially reserved, as the Holy Test, of Man's dependence on, and Duty to God, his Creator, and last End; as both Laws, and all Fathers, and Divines do affirm. [Malach. 1.11. & 1 Cor. 11.26. Aug. l. 20. contr. Faust. c. 21. & l. 10. Civ. c. 4. Nic. 2. act. 6. Trid. Sess. 22. c. 1. D. Th. 2. 2 q. 83. Bell. l. 1. Miss. c. 6. Lesle. l. 2. Just. c. 38. n. 19 Herald p. 4. tr. 3. d. 8. n. 3.] Therefore do the Fathers condemn the Arabian Collyridians' of a gross Idolatry, in offering their Cake-Sacrifices to the Mother of JESUS; [Epiph. haeres. 78. & 79. Baron. ad Ann. 373. n. 30. Saunder. haeres. 92. Gualther. haer. saec. 4. c. 32.] which no ways reflects on those Lights and Perfumes, Catholics do sometimes burn, to the honour of the holy Virgin; since by none looked on, as Sacrifices, or as Protestations of a Supreme Dominion; but only, as outward Symbols of their own lively Faith, and of the ascent of a clean Soul to God by Prayer; For this Royal Virgin needs not our Vain and Counterfeit Honours; [Bern. Epist. 174.] being dignifyed with real Excellencies of the first Magnitude, next beneath the Majesty and Attributes of the Son of the Eternal God. [Greg. in 1. Reg. 1. Anselm. l. Excel. Virg. c. 4. Suar. de Myster. Christ. d. 18. Sect. 4. Herald 4. tr. 1. d. 4. n. 15.]  
XXVIII. But as to other sensible Actions, by Us used in our Worship of God, as Tests, of our inward, Value of God's Omnipotency, and Protestation of our own absolute dependence; though they may be indifferently used by us, as well in our Civil, as in our Sacred acts of Veneration, we own to our Betters, in either States; Yet being assumed, and directed by the Virtue of Religion, and having the Majesty of God for their Motive, and the acknowledgement of his Omnipotency, and of our dependence, for their Ends; They are properly and perfectly Acts of Religious Worship. Yea, these same Acts, by reason of the aforesaid Indifferency, to signify any Civil or Sacred Worship, even as used in our Saint-Servitude, only to express our acknowledgement of their Holy and Glorious State, may proceed from the Motive, End, and Inclination of Religion; whereby, whether Immediately, or only Mediately, we do ever ultimately, make profession of God's Glory, to which all knees must bow. So that all these indifferent Actions, even when referred to the Saints, may be called Religious; without giving the Saints any Divine Homage, or otherwise invading the Just Limits of God's Sanctuary.  
XXIX. For clearing this Truth, and for removing the Ismaelites Rock of Scandal; Observe, That the participated Excellencies of Holiness, Grace and Glory of the Saints, may be considered two ways; First, absolutely, and as those supernatural Gifts are habitually inherent in them; and being diffused through their Souls, do intrinsically embellish Them, and render them really Holy, Just, and Glorious Creatures. Secondly, Relatively, or as those Excellencies do confer on these blessed Spirits, a special supernatural and transfigurating Report to God, whose accomplished Images, they now are, by consummated Holiness, Grace and Glory; and by Divine Vision, Fruition and Tention, made One Spirit with God intentionally, in that blessed State. [2 Cor. 3.18▪ & 1 Jo. 3.2. & 2 Petr. 1.4. Aug. tr. 2. in 1 Jo. Dion. l. Diu. Nom. c. 4. Bon. p. 4. Centiloq. Sect. 1.] For thus, Divine Grace, as the Seed of God, [1 Jo. 3.9] transforms glorified Creatures, into a Divine Being, by participation of Authentic Marks and Covenants of Gods intimate Presence within Them▪ of indelible Badges of his Friendship to Them, and of their powerful Acceptableness to Him, in his Sacred Courts and Councils, for the promoting and propagating the Communion of the Saints; and consequently by These Excellencies, Seals the Saints with a super-naturalizing Character of God's Image, dignifies them with the Tale of his Temple and Sanctuary, and adorns them with the stupendious Prerogatives of his Friends, Favourites and adoptive Children.  
XXX. Now, although the Supernatural Perfections of the Saints, positively or absolutely considered, as their glorious Endowments, do challenge from us Mortals, in this our State of Exile, some Servitude or Worship; and this, far above Civil Respect, by the Rules of Moral Politics, due to the Grandees of this World; because they confer a degree of Excellency transcending the whole Sphere of Moral Virtue, Civil power, and Imperial Majesty; [Jo. 12.26. & 17.22.] and do therefore claim a Right, to a more sublime Worship, than the greatest Majesty, Power and Perfections; and the most illustrious Actions and Designs, the exactest political Government, acting within its own bounds, can ever aspire unto; Yet however eminent those Perfections be, in themselves, absolutely considered, they cannot give Them any Title, to a Religious Worship from us; because, first, those Excellencies are not really Infinite and Independent Attributes of God, but only purely created Perfections, inherent in them; And Secondly, that thus considered, they have no report to God, who alone is, the Motive, and End of all Religious Worship.  
XXXI. But if those Sacred Endowments be looked upon, as Signets of Divine Likeness, transfiguring the Saints into the glorious Images of God, his Sanctuaries, Friends, Favourites and Children; Thus, They Morally and principally, import a Participation of the Divine Nature and Attributes; [Ps. 46.10. & 81.6. & Jo. 10.34. & 2 Petr. 1.4.] whereof they are most special Representatives; and with whom they do consequently communicate, not only in their beatifical Operations, but also in the exuberancy of their Love, in aiding, and comforting their Fellow-Creatures, yet in Banishment from those their Blessed Regions. So that as God communicates to Christ, as Man, a fullness of Verity, Grace and Power, in Right of his Hypostatical Union; [Jo. 1.14. & Matt. 28.18.] So also doth he communicate to the glorified Saints, a certain portion of his Majesty, Holiness and Power, in Right of their beatifical Union, [2 Petr. 1.4.] and they, thus considered, are Objects capable of Religious Worship; The only Motive thereof still being, the Majesty, Holiness and Glory of God, morally communicated to them, and shining in Them; and the ultimate, and at least Mediate End and design of this Worship of them, being, the Magnifying of God, the Author and Finisher of all Holiness, who is glorious in the Society of the Saints. [Luc. 2.14. & 1 Cor. 6.20.]  
XXXII. I said, at least Mediate End; for all Schools agree, that although all the Moral Actions of Christians, as of such, should have God for their Last End; yet have they ever, their special Honesties; and therefore they have also their own specifical Objects, subordinate to the Last; which sometimes immediately moves and terminates our Affections, sometimes mediately only; as appears in acts of Patience, Mercy, Justice, and the like, begun, or pursued, through the Inclination, Motive and Purpose of Divine Charity. Thus, our Saint-Servitude or Worship is Religious, either Immediately, or Mediately. For, if first, it hath Gods proper Excellency, as Morally communicated to glorified Creatures, through Grace and Divine Fruition, for its Motive; And doth directly fix on God, from whose fullness, the Saints are replenished with those glorious Perfections; 'tis evident, That the same Virtue of Religion, which inclines a Christian to worship God, for his own Glory, disposeth him also to a Religious Veneration of the Saints, communicating with God, in those glorious Attributes; So that, not the Saints, but God, is the Immediate Motive, and End of this Worship. For as our Judgement and Will are moved to an Esteem and Love of the Saints, by reason of the Divine Perfections, in their glorious State, shining in Them; and our Submission is directed to God, through those Gifts morally abiding in them: So the outward acts, which are signs of that our interior Worship, guided by the virtue of Religion, immediately regard the Majesty of God, by communication of his Graces, residing in them; and testifies our Value, Love and Submission to God, as glorious in Them. Thus, the respects we give a Friends Gift, is materially only, directed to the Gift, how ever precious this be in itself; for Immediately, it ariseth from, and tends to our Friend, whom alone we value, Love and Honour, as morally apprehended present in his Gift. Again, when we Love our Neighbour, for God's sake, whose Image he is, and with whose amiableness he is morally embellished, It is really, the Love of God, as the immediate Motive and End of Supernatual Charity, though materially, it be the Love of a Creature. [Aug. 8. Trin. c. 8.]  
XXXIII. But Secondly, although our Worship of the Saints should immediately fix on the Saints, as the glorious Representatives of God, by a Redundance of his Glory in Them; Yet may it be called a Religious Worsbip; First, because, although here, God's Holiness and Glory, as inherent in God, or as overflowing the Saints, is not the Motive of this Worship; and therefore, neither is God its immediate Motive or End: So neither doth this Worship arise from Grace, as inherent in the Saints, or terminated in them, as sanctified by it; both they, and their Grace, being Creatures, and therefore uncapable of exciting us to, or finishing of, any act of Religious Worship; But if our Respects proceed from the Supernatural Dignity of the Saints, as derived from God, as resembling them to God, as uniting their Souls by Extatick Operations with God, thus relatively it imports somewhat Divine in the Saints, which may sufficiently excite us to, and immediately fix, our Religious Veneration; And this Secondly, because, although all these Signs of our Saint-worship, do immediately End on the Saints, through that Divine Report they have to God by Grace; Yet Mediately they ascend higher, and rest on God their ultimate End, and First Mover of all Religious Worship; without the least Danger of prevaricating, against the Rules of our Duty to God, by robbing Him of his Glory.  
XXXIV. A further Reason of this, is taken from the General Principle of Morals; That every Virtue is of the same Latitude with its Motive; So that, To whatever material object, the formal Motive extends its objective Charms, the Virtue it specifies, doth subjectively incline our Affections to the same; though with this difference; That the Motive being intrinsic to one chief material Object, doth thence communicate its attractive Vigour, to secondary subordinate Matters, by reason of some Natural, Moral, or Supernatural Union between them, according to their several Capacities, as the Virtue of the Spring, diffuseth itself through the Strea●s▪ in their several Channels: In like manner, That Virtue, which is governed by that Attractive, and according to its impulse, gives Vigour to our Operations, is chief active about the principal Object, on which the inherent Motive spends its first Charms; then doth she dilate Herself to Inferior related Matters, though still with an ultimate report to its Chief, in which, Virtue finally rests. Thus therefore, those Acts of Worship, which regard the Saints, as such, by reason of a Moral Participation of God's Holiness and Glory, having the same Motive, in its self, or Representative, that our Worship of God, in himself has, are properly Religious, though not of the first Rank and Perfection; Hence that usual Maxim of the Fathers, That the Honour given the Saints, redounds to the Glory of God, the Source and End of all Holiness and Glory. [Trid. Sess. 22. cap. 3. & Sess. 25. the Invoc. §. Illud vero. Hier. Epist. 53. ad Ripar. Athan. l. Virg. fin. Leont. Dial. in Nic. 2. act. 4. Dam. l. 3. c. 16.]   

Sect. IX. That the Worship of the Saints, being Religious; the Doctrine and Practice thereof, in a Supereminent degree; in the Contemplations, asserted to the Mother of JESUS, is Pious and Just.  
XXXV. FRom these premises, That the Worship of the Saints, as such, by Participation of Grace and Glory, Imitation of God's glorious State, and Transfiguration into a Divine Being, by reason of their beatifical Union; is properly, though not principally, Religious; It followeth evidently, That, the Praises, Titles of Honour, outward Signs of Worship, and Forms of Prayer, used by Catholics, according to the Rules of Church-Authority, in their Saint-Servitude, are Pious and Just Acts, becoming and obliging a Christian; Not by reason of any Portion of the Deity, or Divine Attributes inherent in the Saints; as Pagans fancied in their Heroes, they therefore worshipped as Gods; but in Right of their supernatural Endowments of Grace and Glory, whereby they incomparably transcend the whole Sphere of Civil Worship, especially as they have under that consideration, a special reference to God's Majesty and Holiness, which they thereby partake, imitate, and involve; and this, according to the true degree of each one's acceptableness to God, in that their glorious State.  
XXXVI. For, in the first place, the formal Motive of those several Actions, imports an objective Honesty, practically inclining a Christian to their use, according to the Dictates of Reason and Faith; which moved the Royal Prophet to cry out, [Psal. 83.1.] How amiable are thy Tabernacles of Virtues, O God: And when again [Psal. 138.16.] speaking to God, he says, That his favourites are exceedingly honoured, and their Majesty confirmed. The End also of the devout Christian Worshippers, is, not only an emulous Imitation of their Virtues, for the advancement of their own Piety; but moreover an Accumulation of Gods own Glory, extended to, and abiding in the Saints; and therefore, not only the Holy and glorious State of those Blessed Creatures, but even our Esteem, Love and Veneration of Them, doth render God's Glory more Magnificent and Illustrious. And again, these Actions, are a just Debt, all owing to those glorious Creatures, by reason of their supernatural and Unifying State of consummated Happiness; as acknowledgements of the Majesty and Glory, they actually possess, through God's Bounty, above the rank of the best of Mortals.  
XXXVII. All these Boundaries, of a Christians Saint-Servitude, to the glorified Spirits, are exactly observed, in all the Praises, honourable Titles, Expressions of Veneration, and Methods of Prayer, used in the Contemplations on the Life and Glory, of the Holy Mother of JESUS; therefore, they are Religious, Pious and Just; Nothing in the whole, is given to Her, which is, either due to God only, or which derogates from the infiniteness, and independence of his Majesty, Wisdom, Love, Power or Glory; Nothing which is above, either her Capacity, as a glorious Creature; or her supereminent Privileges, as the Mother of JESUS; or our Duty, as we yet are banished Mortals, and exceedingly obliged to Her, for that part she performed, by her acceptableness to God, and her consent and co-operation with the Holy Ghost, in the Mysteries of the Conception, Birth, and Life of JESUS. Wherein she seems preferable, above the highest Quires of Angels, however glorious Coadjutors they be in the Ministry of the Elect; so Religious, Virtuous and Just, are those Homages we pay to the Sacred Virgin, above the troops of other glorified Creatures; and therefore at all times, have been performed, with stupendious Advantages to the Devotees of Holy Mary; Nor may we deny, That the Practice of Christians is the true Interpreter of Divine Revelations, and the most Faithful Conserver and Conveyancer of Christian Duties, according to their Original Intent and purpose; according to that so renowned saying of St. Basil, What we learned from our Holy Fathers, we teach our Disciples; whence the great Vincent. Lyrin. [l. contr. profan. Nou.] who ever departs from the Communion of their Doctrine, let thom hearken to the Voice of the Apostle, we worship a God of Peace, and not of Dissension. [1 Cor. 14.33.]   

Sect. X. That a Supereminent Veneration is due to the Holy Mother of JESUS.  
XXXVIII. NOW, as to the Degree of Honour due to, and Confidence in, the Protection, and Mediation of Intercession, of the Sacred Virgin, and glorious Saints; we must observe; That, as the personal participated supernatural Perfections of the Saints, whereby they are Images of Gods Divine Life, and transfigured into God by beatifical Vision and Fruition, is the Motive of our Praises; and our other acts of Saint-Servitude: So the Disparity of those Perfections, is the exact Rule and Measure of their dis-proportion. For in all Moral Actions, their Motive specifies them, and measures their Perfection; So that, as the Majesty and Attributes of God, being Infinite and Independent, require such acts of Worship, as are naturally in themselves, or by the direction of our Judgement and Intention, apt to express a Worship, suitable to that Divine Grandeur: So also the Excellency of glorious Saints, being finite only, and infinitely beneath that of God, whereof they are only limited Ideas, admit of such Actions only, as are expressive of a respect to their limited Greatness, according to the proportion of Divine Gifts, wherewith God hath endowed them. Wherefore, however Magnificent our Praises of the Saints be, however Illustrious our Titles of Honour, whatever outward signs we show of inward Worship of those, super-naturalized Spirits, they may not transcend the exact Measure, and proportion, allowable to glorious Pure Creatures; They must not be such Actions, as by the Consent of All, are Latreutical, and specially appropriated, to signify and protest God's Majesty, Perfections and Sovereignty. So neither may our Prayers to them, exceed a confidence in their Protection, and Intercession; though assured enough, as relying on God's free Promise of relief for their sake, supported by his own Truth and Fidelity, as far as may be useful to us.  
XXXIX. Since then, Holy Mary, the Mother of JESUS, by the Consent of All Church-Authority; and of all Christians, who duly apprehend, the Prerogative of her Divine Maternity, in its self, and all its previous, concomitant and consequent Perfections; doth incomparably surpass all the Quires of Angels and Saints, in the amplitude and stupendious Effects of God's Love; whereby she is the most Excellent Image, holiest Sanctuary, and choicest Favourite, amongst all Pure Creatures; we may rationally conclude, That the highest Praises, most Illustrious Titles of honour, most excellent Acts of Religious Worship, and the Expressions of strongest Confidence in her protection and Intercession, which may be conceived possibly due to a PURE CREATURE, dearest to God; may be addressed to the glorious Mother of JESUS; above whatever can be claimed, by all the Saints and Angels; next beneath, what's due to JESUS, the Son of God. And all this, without any strain of Imagination, Figure of Rhetoric, or Usurpation on God's unaccessible Prerogatives; For still, although her supernatural Excellencies be exceedingly sublime, as becomes the Person of the Mother of God; yet are they all created Perfections, and the free Gifts of a gracious Father of pure Lights, bestowed on a PURE CREATURE; and therefore, as they in themselves, are infinitely beneath the Majesty of an Independent Creator: So likewise, admit they, only such Acts of Worship, as directed by our Reason and Will, transcend not, the acknowledgement of a most excellent dependent Creature.   

Sect. XI. Three Singular Motives of the Supereminent Veneration, due to the Holy Mother of JESUS.  
XL. FOR the further clearing this Christian Truth, having first observed, with St. Bern. [Epist. 174.] That the Mother of JESUS needs not our feigned Praises or Applauses; being proclaimed by a Seraphim, Full of Grace, and the Mother of JESUS; Thcn, with the subtle Scotus, [3. d. 3. q. 1. n. 10.] That whatever is most Excellent, may be allowed to Holy Mary; if not repugnant to Divine Revelation, and Church-Authority: We must suppose, All the special Prerogatives of the Sacred Virgin, to be, either previous and preparatory Dispositions, fitting her in Body and Mind, to that Ineffable Mystery of her Divine Maternity; or concurrent Qualifications, or con-natural Achievements, of that stupendious Dignity. To which purpose, S. Ambr. [l. 2. Virg.] says, That Holy Mary, being prepared with those excellent Endowments of Purity and Holiness, was made worthy, ●o become the Mother of God. S. Hierom. [Epist. ad Eustoch. de Custod. Virg.] speaks in the same Phrase; The Purity and Innocency of Holy MARY, (saith he) was so extreme and sublime, that she deserved to bring forth the Son of the Eternal God, in our flesh. S. Anselm [l. Conc. Virg. c. 18.] follows in the like strain, of Admiration, at her unparallelled Excellencies, when he tells us; That 'tis requisite above all Exception, that the most Holy Virgin should be endowed, with such a transcendent Purity, that nothing beneath God himself, may be conceived Greater. Wherefore, As the several Perfections, which con-naturally accompany the Humane Nature of Jesus Christ, are proportioned to that Immense Privilege, of its Consubsistency, with the Divinity, in the Person of God's coeternal and con-substantial Son: [Jo. 1.14.] So the Mysterious Excellencies, which embellished Holy Mary, are exactly suitable to the high Prerogative, of her being truly and properly, the Mother of DIVINE JESUS, [Luc. 11.27.] This singular, and most sublime Dignity, is the very Basis, Motive and Measure, of all her previous, concurrent and subsequent supernatural Perfections; which may be reduced, to Her incomparable Innocency, Her fullness of Grace, and Her most sublime State of Glory, above all the Choires of Saints and Angels; even as to all their most Excellent Perfections, of Nature, Grace and Glory; since, by the Dignity of her Predestination, she transcends the whole Sphere of the Elect, and is seated next to the Throne of the Divinity, as S. Greg. speaks, [l. 1. Reg. 1.]  
XLI. First then, as to the Fundamental Excellency of Holy Mary, her Divine Maternity; (which is a Prerogative of that vast Magnitude, that no Perfection, in the order of Grace, can be more Illustrious, more Magnificent, more Honourable;) It's co-efficient cause, with her fecundity, was the Virtue of the most High; Its Progress, and all its Operations, were full of Miracles; and its product is JESUS, God and Man, by Her, united in One Person of God. And all these Prodigies were begun and finished, in the very first positive instant of her active Conception of JESUS; wherein Holy Mary, is an unspotted Virgin, and the stupendious Mother of God. Whereupon Tertull. observes, [libr. Resur. Carn.] That the whole Wisdom, Counsel and Power of God, were engaged in finishing this great Mystery of the Maternity of Holy Mary; And by consent of Holy Fathers and Doctors, this Divine Mother, is not therefore only, proclaimed Blessed above Women, because dignifyed with the Privilege, of being the Mother of JESUS, [Luc. 1.42. & 48.] but moreover, that by Virtue of that Generation, she hath a most special Influence, into the Salvation of Mankind; for Of Mary, was born JESUS, (that is,) the Saviour of All; [Matt. 1.16 Aug. Serm. 2. Annunc. Bern. hom. 3. Sup. Missus. & Andraeas Cretens. Serm. in Salut. Angel.] And also a special Jurisdiction over Jesus, as to the Application and Extension of his saving Gràce, through a most benign Condescension of the Mercy of JESUS, in subjecting Himself to her Commands; [Luc. 2.51. Lesle. l. 2. Just. c. 37. n. 28. Herald p. 4. tr. 1. d. 4. n. 52. Abelly p. 1. tr. 5. c. 8. Sect. 3. n. 5. Gualther. Chron. saecul. 1. Verit. 2. §. 3.]  
XLII. Thus, this most transcendent Dignity of the Maternity of Holy Mary, gives Her an unquestionable Right, to a suitable, most sublime Degree of Praises, Titles of Grandeur, and Veneration; above whatever can be conceived due, to all other Pure Creatures. And doth moreover demonstrate, to any considering Man, a super-eminently efficacious Power of Patronage, over Her special Clients; and also of Mediation, or Intercession to JESUS, for her humble and earnest Petitioners; through the filial Love, Respect, and Condescension of JESUS to his Divine Mother, as the most Excellent Idea and Pattern of filial Observance and Christian Perfection. Whence the Angel of the Schools, S. Thom. [p. 1. q. 25. art. 6. ad 4.] tells us, That Holy Mary, in Right of her strict Alliance with JESUS, in Quality of a Mother, hath also a participated Infinity of Power and Majesty; and consequently, by Virtue of these supereminent and Illustrious Prerogatives, she has also a special Jurisdiction, in the Courts, of Claims of her Clients, and of God's Mercies. [Bern. Serm. Sup. Signum magnum.]  
XLIII. Secondly, From this prevision of the Predestination of Holy Mary, to be the Mother of JESUS, there follows another, most sublime and peculiar Privilege, Her Preservation, in a most perfect Purity and Innocency, from all stain and blemish of sin; so that, she was neither defiled, with any Actual offence against God, by a free consent of her own Will; even, as to the least surprise of a venial defect; Nor branded with the Infamous Characters, of Original sin, and of a Child of Wrath, albeit she was a Natural Child of the Guilty ADAM; Nor was she any ways wounded with the fatal Sting of sinful Concupiscence; the dreadful effect of Original sin, and Incentive of Actual. Thus, the Great Soul of Holy Mary, was most perfectly pure and spotless, resembling its excellent Idea, preconceived by the Wisdom of God; even such ever, as when she first issued forth, the Hands of Her Divine Creator. [Prov. 8.22. & Cant. 4.7.] Thus Holy Mary, in Right of her eternal Predestination, to be the Mother of JESUS, is dignified with that most accomplished Purity, whereby she incomparably surpasseth all Mortals; [Aug. l. Nat. & Grat. c. 36.] Is the most exact Image of the Innocency of JESUS, possible to a Pur● Creature; is a fit Sanctuary of the Son of God, and of the Theandrical Operations of his Divine Soul; and is a most powerful Advocate for Sinners, at the Tribunal of his Mercy. [Cant. 4. 12. 13▪ Bern. Epist. 174. Aug. Serm. 11. Nativ. Dom. Anselm. Libr. Conc. Virg. c. 18. Damian. Serm. Assumpt. Ildef. l. de M. Virg. Ambr. l. 2. Virg. Aug. Medit. c. 40. n. 5.] The efficacy of her Merits, soaring above the Quires of the flaming Seraphims, and approaching the Throne of the Eternal Trinity; [Greg. in 1. Reg. 1.]  
XLIV. Thirdly, These two most Excellent Prerogatives of Holy Mary, Her Divine Maternity, and her superseraphical Innocency, lead us, to the consideration of the stupendious Treasure of Supernatural Gifts, of Original Justice, Sanctifying Grace, and of the whole Train of Moral and Theological Virtues, transfused through Her Illustrious Soul; with that fullness; intensively as to its own Perfection in its self; and extensively, as to all its Operations, of Holiness in this World, and blessedness in the state of Glory; That therein, she incomparably surpasseth the Holiest, and Happiest of all the Glorified Saints and Angels; as far as is possible, for the most perfect amongst Pure Creatures. [Cant. 4.8.] All which seems con-naturally to follow, from the eternally pre-designed privilege, of her being overshadowed, impregnated, and enriched by the Virtue of the Holy Ghost; of her Conceiving the Holy of Holies, Gods Consubstantial Word, within her Chaste Bowels; of her bringing forth into this World, that stupendious Light of the Divinity, enclosed in our Nature, prepared for the Glory of Israel, and the enlightening all Nations, to Truth and Grace. [Luc. 2.32. & Jo. 1.17.]   

Sect. XII. That these Three most Excellent Privileges of Holy Mary, do challenge a Supereminent Servitude from us, as they are Her Supernatural Perfections.  
XLV. THE Practice of the Saints, and the Authority of Divine Oracles, are most un-resistable Rules of our Christian Faith and Duty; not only as to all radical Truths and Precepts; but also, as to the con-natural consequences of both; so that, if Majesty, Innocency, and Goodness, be aimable and honourable, they exact a most passionate Love, a most profound Veneration, where they are in their highest Meridian, possible to a Pure Creature; such they are, in Holy Mary, such likewise should our Love and Reverence be towards Her, as a Just Homage, due to her▪ for these Her charming Grandeurs. To train Christians up, to these sublime Acts, the Holy Ghost hath set us, a most exact Copy, when he proclaims Her, blessed above All, and to be blessed by All; [Luc. 1.41.48, 49.] Blessed above All; because she shall crush the Serpent's head, as the Mother of JESUS; shall be free from all sin, by Gods preserving Decrees; and shall be full of Grace; for the dignifying the Temple of JESUS; and for these her Excellencies All shall bless Her, by celebrating her Praises, by giving Her magnificent Titles, by venerating this Her Majesty, Purity and Holiness; and by imploring Her Protection and Prayers, (Now, and in the Hour of our Death,) by whom, we have aceess to JESUS, says, S. Bern. [Serm. ult. de Assumpt.] and for the confirming us, in this Belief and Duty, The Holy Church, in her sacred Councils, pronounces an eternal Curse, against all those, who confess not Holy Mary to be the most excellent, above all, Visible and Invisible Creatures. [Synod. 2. act. 5.]  
XLVI. In pursuance of this great design of the Holy Ghost, That all Generations should confess the Grandeurs, and bless the Name and Power of the Mother of JESUS, The venerable Pastors of the Church, Holy Fathers, and great Masters of our Christian Schools and Pulpits, have through all Ages studiously penned lofty Panegyrics, full of her Praises, with the most Illustrious Titles of Honour, possibly to be given, to the most Excellent of Pure Creatures; asserting Her fullness of supernatural Gifts, the swiftness and clearness of her Intellectual Operations with those Gifts, her undoubted Right to all those sensible Marks of internal Worship, possibly due to their Chief, in the most exquisite Prerogatives of Nature, Grace, and Glory; and her surpassing Acceptableness to her Son JESUS, for the effectual obtaining of whatever Favours, fit for us to beg, and God to grant, through the Mediation of the Best, amongst Pure Creatures. Hence these burning and shining Lights of the Catholic World, frequently entitle this Divine Creature, The Miracle of the World, Ark of the living God, Abyss of Grace and Glory, the Immense Treasury of Holiness, stupendious Masterpiece of God's Omnipotency, transcending the whole Sphere of the Elect, in the Gifts of Grace, and Fruits of Meritorious Actions: And thus acknowledging her Right to the Worship of Hyperdulia, or Supereminent Saint-Servitude; they style Her our Advocate and Mediatrice, and do with a most inflamed Affection beg her Protection and Intercession. [Chrysost. Orat. in Hypapant. Epiph. Serm. de Laud. Deipar. Damasc. Orat. 2. Assumpt. Anselm. l. Excel. Virg. c. 8. Greg. in 1. Reg. 1. Ephrem. Serm. Laud. Virg. Gregor. Neocaes'. hom. Annunc. Ambr. in 2. Luc. Chrysol. Serm. 143. D. Th. p. 3. q. 25. Bern. Serm. Nativ. Mar. & sup. Signum magnum. Innocent. 3. Serm. 2. Assumpt. Mar. Bern. Serm. 2. Adu. Ephrem. Orat. ad B. Virg.]  
XLVII. Upon the Authority of these Illuminated Oracles of the Church, some Catholic Doctors, of an eminent Rank, do piously conclude, That the Gift of Sanctifying Grace, infused into the Immaculate Soul of Holy Mary, in the first positive Instant of her passive Conception, was more intense, than the Beatifical Grace of the holiest and happiest of all other Pure Creatures. But if the first Beams of her Grace, were of that prodigious Beauty and Lustre, how much greater were they, at the last Moment of her Holy Life? Since her whole Life was intensely applied, in actuating her Illustrious and Flaming Soul, with Divine Affections and Ravishments of Love, to a most sublime Degree of Acceptableness to God, and addition of new Lights of Grace, and streams of Merits; even to the comprehending of all those Graces, which through all the Moment's of time, have been, and shall be dispersed amongst Pure Creatures. And farther, since all Divines agree, that the Glory of the Holy Mother of JESUS, is proportioned to her State of accomplished Grace, as a bountiful Gift, and just Reward of a holy Life, is suitable to the Merits and Right thereof; therefore is she before the universal Resurrection of All, to each one's Happiness, deservingly Assumed to Glory, and exalted above all the Choires of Saints and Angels, to a superexcellent Fullness of the Vision and Fruition of God, in his full Splendour, communicable to Pure Creatures; and to most copious Dowries of Clarity, Agility, Subtlety and Impassibility, which irradiated from the glorious Lamp of her flaming Spirit, through her Immaculate Body, completes her Intensive and Extensive Happiness above All, only beneath JESUS.  
XLVIII. These three Excellencies, the Maternity, Innocency and Sanctity of Holy Mary, thus Illustrated, by the Holy Ghost, and the Authority of the great Lights of the Christian World; considered precisely, as Perfections inherent in Her, and raising her Soul, to a most sublime Degree of Majesty and Holiness, through God's overflowing Bounty; We may justly conclude,  
First, That the holy Mother of JESUS, is worthy of the most super-lative Praises, which the Tongue, Pen or Spirit of Man or Angel, can express, or conceive. In Emulation whereof, the Holy Catholic Church doth at special times, set forth Her Majesty, Glory and Magnificence, in her sacred Liturgies, Offices and Litanies; even all Generations of Believers, have ever conspired, by a secret, but most wonderful Instinct, with a constant Zeal, and Fervour, to proclaim Holy Mary, Blessed above all Pure Creatures.  
Secondly, That the Sacred Virgin hath an undisputable Right, to the most Illustrious, and most Magnificent Titles of Majesty and Honour, which may be possibly conceived due, to Any, of whatever Style, Rank or Dignity, amongst pure Creatures; and this, with a most lofty pre-eminence, above all the glorious Trains and Pomps of Men and Angels, in their richest and most beautiful Stations of Glory. Thus is she, by the Holy Catholic Church, in her Hymns, Anthems and Canticks of Honour; and by the holy Fathers and Doctors, in their Panegyrics; Entitled, Lady, Queen, and Empress of Men, Angels, Heavens, and of the whole World; Mother of Mercy and beautiful Love; The Hope, Trust and Safeguard of Mortals, amidst the tempestuous Seas and Hurricans of their foaming Concupiscences; The Palace of the Eternal Light, and most magnificent Gate of Heaven and Glory.  
Thirdly, That Holy Mary is more Worshipful, than the loftiest and most Illustrious created Potentates of Earth or Heaven, in the highest Altitudes of their Majesty, Power and Pomp's; and this, by most Cordial Acts of Internal Esteem, Love and Submission; and by the most expressive sensible Marks of this inward Reverence, which may most fitly testify, a real and sincere acknowledgement of her supereminent Grandeur, above all Pure Creatures, in Right of the most incomparable Privileges, of her Maternity, Innocency and Holiness. Whence St. Anselm, well acquainted with the Doctrine, Practice and Style of the Catholic Church, resolutely affirms, That the whole Body of Christianity is agreed, That the Holy Mother of Jesus, is exalted in Glory, above all the Choires of Angels; [1. Excel. Virg. c. 4.] Therefore, if any Worship be due to Creatures, our Saviour's Rule directs us to the true Meridian, when he tells us; That the least, and lowest of the glorious Courtiers of his Kingdom, are incomparably more Glorious, than the brightest Majesty, that ever shined amongst Mortals; [Matt. 11.11.] All allow a civil Worship, even to the empty Thrones, of earthly Kings and Princes; and shall the adoptive Children of JESUS, refuse a Sacred Worship, to his own Throne, full of Majesty, Innocence, Grace and Glory?   

Sect. XIII. That the same Excellencies of Holy Mary, as most sublime Images of the Divine Attributes, confirm Her Right of Supereminent Servitude.  
XLIX. BUT if these supernatural Endowments of the holy Mother of JESUS, be considered, not precisely as Absolute Perfections, intrinsically adorning and beautifying Her Soul, and rendering Her Illustrious, Holy and Glorious, above all Pure Creatures; but moreover, as they are Relative Excellencies, refining the Souls Natural Image of God, into a Divine; by an Imitation of the Infinite Rays of his Majesty, Holiness and Glory, communicated ineffably, by the Signet of Beatifical Grace; together, with a stupendious Representation, of the Divine Production, and Glorious Operations, in the Order of Grace and Glory; whereby she is dignifyed with the Capacity of a Religious Worship, in a most sublime manner, transcending the precise Terms of Civil and Sacred; Thus, the Divine Mother of JESUS, being the highest Signet of the Divine Similitude, amongst all Pure Creatures, by her surpassing fullness of Grace, and splendours of Glory, hath an unquestionable Right, to our most profound Respects, Homage and Veneration, even under the notion of a Religious Obligation and Duty.  
L. And first, by amplifying the Themes of her Praises, according to the several Forms, approved by the Authority of the Church; and recommended to our use, by the Practice of her pious and prudent Devotees; who know how to distinguish betwixt God, and the Holiest of his created and Glorious Images. Secondly, by elevating her Dignity and Perfections, with most Illustrious Titles of Honour, suiting to the Excellency of this Chief, of all the Glorious Images of the Divinity, amongst all Pure Creatures. Thirdly, by acknowledging our vast distance beneath her, by reason of that transcendent Image of God's Majesty, Attributes, Productions and Operations, wherewith she is dignified, by her special Prerogative of Beatifical Grace, above all Pure Creatures, though still infinitely inferior, to the infinite and independent Majesty and Perfections of the Deity; the absolutely Immense Abyss, Original Cause, and unparallelled Exemplar, of Hers, and of all others, participated, finite and dependent Perfections; of whatever Style, Lustre or Magnitude; even in the most sacred and transcendent Order of Innocency, Grace and Glory.  
LI. Fourthly, Upon the same Motive, of Deiforme Grandeurs of holy Mary, the Mother of JESUS, she is Religiously addressed unto, by Her pious Devotees, struggling against sinful Concupiscences, in this their Earthly Exile, with an humble Confidence in her Acceptableness to God, as a chief Favourite, in his Courts of Requests; a powerful Mediatrice, at the Bar of his Justice; and a most efficacious Advocate, in all our Claims, at the Throne of God's Mercy, for protection against the Powers of Darkness, and Communion with the Children of Light. For, by virtue of her transcendent supernatural Perfections, whereon the clearness of this participated Image of the Majesty and Perfections of the Deity, is grounded, she more intimately receives the Irradiations, not only of the Beauty of God, and the delights of his Glory; but also, of his Knowledge, Will and Power, as to the Merits of Christ, the efficacy of Sacraments, the Operations of interior Grace, and Communion of the Saints; especially, as to all the Concerns of God's Servants, relating to their blessed State. For, all Divines agree in this privilege of the glorious Saints; [Conc. Senonens. Decret. fid. 13. Greg. l. 2. Mor. c. 2. Aug. l. 20. civ. c. 21. & 22. c. 29. Anselm. l. similitude. c. 57 Greg. l. 2. Dial. c. 35. D. Th. 2. 2. q. 180. art. 5. ad 3. Bon. Soliloq. c. 4. Smising. tr. 1. ●●6. n. 220. Lesle. l. 2. Sum. Bon. c. 9] which therefore must be allowed super-eminently to the Queen of Saints, as to her perfect knowledge of all the Petitions of Her Devotees; And Gods marvellous Bounty to Her, abundantly convincing us, of her wonderful Acceptableness to God, for the confirming this our Confidence, of succeeding, in those Prayers, we offer by Her, through God's gracious condescendence to our Requests, accordingly made for us.  
LII. Wherein we are further confirmed, from God's Sacred Promises, graciously to hearken to the Prayers of the Saints, and actually granting many Favours to their Clients, upon their account; [Gen. 26.5. Exod. 32.13.3. Reg. 11.12. & 4. Reg. 19.34. Isaiae 37.35. Eccl. 44.24. & Apoc. 5.8.] But we are much more insured in this Confidence, while our Petitions are offered up to JESUS, by the Greatest of the Saints; And our Hope is yet further enforced, from the Contemplation of that Excellent Obedience, which Christ (though Mortal, yet a God, as observed towards Josue 10.14.) was pleased to pay unto Her Commands; [Luc. 2.51. & Jo. 2.8.] not only, as an Illustrious Pattern, left to all Children, Disciples and Subjects, of their Duty; but also, as a strong Encouragement to the Devotees of the holy Mother of JESUS, to petition Her; with a special Hope of success, by Her pleading for us, to so kind a Son, and so gracious a Friend and Father. So that, if the Horror of our sins, saith St. Bern. [Serm. sup. Signum magnum.] makes us dread to appear in the presence of an Angry and Just God, let's have recourse to holy Mary, a most proper Mediatrice, to our Mediator JESUS; Through whom, says the same holy Father, [Serm. Nativ. Mar.] all our Hope, all Grace, all Salvation, flows down upon us.   

Sect. XIV. That the Mediation of Holy Mary, derogates not from the Dignity of our only Mediator, JESUS.  
LIII. HEnce it seems manifest, to any calm Considerer, That no one Expression, or Practice, used in the Contemplations, on the Life and Glory of the holy Mother of JESUS; or by her Devotees, with the Approbation of Church Authority; detracts in the least, either from the Infinite Majesty and Perfections of God, or from the all-sufficient, and most effectual Mediation of JESUS Christ; Whom, all still acknowledge, with the Apostle, [1 Tim. 2.5.] The One Mediator of God and Men, who gave Himself a Redemption for many; And thus, as the same Great Apostle speaks [Colos. 1.20.] pacifying all, by the Blood of the Cross; and by the consequent Fruits, derived from that atoning Sacrifice, the proper Act, of the Office of our One Mediator JESUS; for that End, clad in our Flesh, which could shed its blood, die, and appease the Justice of an offended God, through the Dignity of his Divine Person, wherein it subsists; [Heb. 9.12. & 15.]  
LIV. Wherefore, if Deeds, or exterior Acts, much rather Words, have divers significations, appliable to their several Analogates, by attribution to one Chief, whose property they in some measure imitate. Thus, As with the same bended knee, (by the direction of our Reason and Will, taking their Measures from several Motives,) we give Divine Worship to God, Saint-Servitude to glorified Creatures, and Civil Veneration to our Parents and Princes; because the Saints in Heaven, by Grace; and the Monarches of this World, by a Commissive Power; partake with God, in his Sanctity and Sovereignty; and by appropriation, are dignified with Titles, proper to the Divinity; [Exod. 7.1. & 22.8. & 1. Reg. 28.13. & Ps. 46.10. & 81.6. & Jo. 10.34.] albeit the name of God, at its first sound, creates in us an Idea, of a most Excellent, Independent and Immortal Being; [Aug. l. 1. Doctr. Christ. c. 6.] So likewise the voice Mediator, refers us to several Persons, as represented to us, under their several Characters and Merits; An Umpire, in a Reference betwixt disagreeing Parties, is a Mediator, finishing differences between Man and Man; A Messenger in a Treaty of Peace, betwixt warring Kingdoms, is a Mediator, reporting Articles of Limits and Commerce, between People of different Interests; a Petitioner, in a breach of Duty, betwixt a Subject and his Superior, is a Mediator, pleading Pardon for past Crimes, and Protection of his Person for the future.  
LV. All these ways, Christ is properly our Mediator; first, as an Umpire, judging, that Peace may be re-established with God, if he remits our faults, and we obey his Laws; [S. Ambr. 1 Tim. c. 2.] Then, as God's Messenger, proclaiming, under what Conditions, Heaven is settled upon Believers; [Hebr. 9.15.] Next, as our Advocate, still pleading at God's Bar, for Grace and Mercy; [Rom. 8.34.] and yet, by Appropriation, Priests, in the Tribunal of Repentance, are umpires; Preachers, in their Pulpits, are God's Messengers; and the Ministers of the Propitiatory Sacrifice, at God's Altars; and the Prayers, Groans and Tears of a Penitent sinner, in his private Oratory; are Petitioners, at the Throne of Grace. And thus at least, not only, the living Moses, [Deut. 5.5. & Rom. 15.30.] but the glorified Saints also, [Apoc. 5.8.] are truly Mediators, between God, and his guilty People; [Hier. l. contr. Vigilant.] Much rather, the Mother of JESUS, and Queen of all Saints and Angels; unless, the more acceptable they be to God, and the greater their Glory; their Power should be less, and their Prayers more Fruitless; which is very inconsequent, to that glorious State, and coheirship with Christ, our great Advocate; [Apoc. 2 26. & 8.3.] and too the Communion of Saints, and that compassion of the Heavenly Citizens, which they so eagerly practised, towards their once Fellow-Captives.  
LVI. But that other Mediation, by way of Sacrifice, and Propitiation through the blood of the Cross, cancelling God's Sentence drawn up against us, by the exuberant Dignity of the Person suffering; this is so proper to JESUS, that he alone is the One Mediator; In substance, because the Person of God, substantially unites the Natures of God and Man; and by Operation, because the Merits of his Humane Nature, consubsisting with the Divine, paid the whole Debt of our Crimes, established Seals for our Sanctification, and through them, gave us a co-heirship to Heaven; [1 Tim. 2.5. & 6. ubi Chrys. Ambr. Theophylact. Theodoret. Aug. l. 9 Civ. c. 19 Fulgent. l. de fid. ad Petr. c. 2. Hilar. l. 9 Trin. Cyril. l. 12. Thes. c. 10.] So that, although Priests at the Altar do offer, the Propitiatory and Satisfactory Sacrifice of our Mediator, and the Saints in Heaven, may commemorate its efficacy, to move God's Clemency, to pardon our Crimes, through the Merits of that our Mediator, offered and commemorated; yet not by their personal Mediation, otherwise than by way of Application and Prayer to God. [Apoc. 5.8. & seqq.]  
LVII. In like manner, The several Expressions used by the Devotees of holy Mary; of their Hope of her Aid, for their freedom from present or future Calamities, of Sin, Sickness, Captivity; For her Protection, against the Powers of Darkness, from manifold Temptations, and the dreadful Casualties of this wretched Life; in imploring Her Mercy, to pity and bless them, and to shield them from the severity of God's Wrath, in the day of his Vintage, and height of his Justice against rebellious Criminals; whereof, the Offices of the Church, and Writings of the Fathers, are full; can raise no other Idea in the Mind of a Right Believer, than of the peculiar efficacy of her Prayers, upon our earnest Suit, made to God for us, for those Ends, grounded on those supereminent Prerogatives, of her Maternity, Innocency and Holiness; whereby, first her Person, than her Mediation of Intercession, according to God's Rule, in the Case of Abel, [Gen. 4.4.] hath a most sublime Acceptableness to God, for us; And thus too, at a vast degree, beneath the Mediation of JESUS; forasmuch, as JESUS mediates, as well by his Nature and Substance, as by his Office and Operation, being God and Man in One Person; then, because he pays a condign Price, to the fullness of our Debt, and not only prays for us; also, that he pleads in virtue of his own Merits, not in right of Adoption, but of Filiation; whereas, the Mediation of holy Mary, is only by way of Supplication, [Conc. Chalced. act. 11. & Synod. 6. c. 7.] originally depending on her Adoption, by preserving Grace, through God's free Gift, and Christ's foreseen Merits; though with pre-eminence to all Pure Creatures; and therefore, to a most sublime degree, of insuring our Hopes, Protecting our Persons, and obtaining Gods Mercies, by the Efficacy of her Prayers, according to the proportion of that Her pre-eminent acceptableness.  
LVIII. Neither doth God's absolute Sovereignty over all Creatures, unquestionable Power to relieve all their wants and Miseries, and Fatherly invitation of All, to come to Him, and to plead at the Bar of his Mercies; make void, that Duty of Servitude, all own to their Betters, according to the several degrees of their Civil, or Sacred preference; or restrain that charming force of the Mediation of the Saints, in their sub-ordinate Stations of Glory, which Christ allows to the Prayers of Sinners, however detestable, through their Crimes and Rebellions against God; or absolutely interdict, our Addresses to God, by his Favourites; considering on the one side, the awfulness of God's Majesty, and man's unworthiness by sin; and on the other, all the due Qualifications of glorious Creatures, to obtain of God, what, through the Merits of JESUS, we petition, by Them; either from the reflection, on our own Demerits, or from the efficacy of our Communion with them in our Requests. For which Reason, the great Apostle of the Gentiles thought it not, in the least to derogate, from the Absolute Dominion of God, the Efficacy of his Power, or the condescendency of his Fatherly Care for us, when with repeated Instances, he begs his Converts to pray to God for Him; [Rom. 15.30. Eph. 6.19. Col. 4.3. & 1 Thes. 5.25. Hebr. 13.18.] Much less can it Eclipse the Majesty and Lustre of God's Royalties, that Sinners, conscious of their unworthiness, and dreading God's Holiness, humbly Venerate, and Pray to Holy Mary, to offer up her Requests unto Her so gracious Father, Son and Spouse, for our relief; since God's excessive Love hath so copiously qualified Her, with the most sublime Prerogatives, of her Divine Maternity, and a proportioned Innocency and Holiness; whereby to render Her Person and Petitions more acceptable to himself; and her Devotees more active in their Addresses, and more confident of success, in their humble and reasonable Suits; This is a Demonstration, drawn from the Intrinsic Merits of the Cause, and frequently insisted upon, by the Holy Fathers, in their Doctrine and Practice, concerning this supereminent, Sacred and Religious Worship of holy Mary. Though still, with an indispensable subordination to, and dependency on JESUS, the Son of the eternal God, our Sovereign Mediator and Peacemaker; and the head spring of all our Hopes, and of all Mercy, Grace and Glory; and also, of the several sub-ordinate degrees, of the acceptableness of the Saints, in their Petitions to God for us; and consequently, of that first Rank, the holy Mother of JESUS challenges thereby, in the Hierarchy of our glorious Petitioners; and of all those superlative Praises, Titles of honour, Marks of internal Worship and Mediation of Intercession, asserted and practised in our Innocent Contemplations; 1. as Pious, in giving due Veneration to a glorified Creature of her Excellent Style and Grandeur, without offence to the God of all Grace and Glory; 2. And useful, by inviting all the Disciples of JESUS, to worship God, so glorious in the Queen of Saints and Angels; and to seek Mercy from JESUS, through the powerful Mediation of the holy Mother of JESUS.   

Sect. XV. That the Exaltation of the Holy Mother of JESUS, above all the Choires of glorified Creatures, renders not the Contemplations, useless to Christians.  
LIX. HAving clearly evidenced, from the true Motive, Rule and proper End, of the Worship of the Saints, That our Catholic Devotions addressed to Them; and upon more pressing Arguments, super-eminently due to the holy Mother of JESUS, can no way prejudice the undispensable Right, Measure, and terminative Object of our Divine Worship, due to God, and to Him only; and moreover, that they are Pious in themselves, due to the Saints, and useful to the needy, humble and confident Petitioner: I shall finish this Apology, with a further Illustration of two Material Points; First, That the transcendent Glory of the holy Mother of JESUS, above all the Choires of Saints and Angels, can be no just Plea, against the use and benefit of the Contemplations. Secondly, That the Contemplations are only a Continuation of the Ancient Practice of the Catholic Church, recommended unto us, by the Consent and Tradition of the Holy Fathers, through all past Ages.  
LX. As to the first Position; The Opposers of the Contemplations, do allow, first, That the Saints in Heaven, do pray for us here on Earth; then, That Sinners may also pray unto the Saints, still their Fellow-Citizens in this World; wherefore thirdly, if the glorious Saints in Heaven, can know by any Means, the Requests we Sinners here make to them; It will demonstratively follow, That it is both lawful, and beneficial, to invocate those glorious Citizens of Heaven, God's Favourites and our Friends; To the same intent, that they now pray for us; and after the same manmer, we now pray to the yet living Members of Christ.  
LXI. Now, That it is possible, The Saints in Heaven should know our Petitions here made to Them, seems easily enough conceivable; without giving those glorious Creatures, either a Divine Being, or a Consubsistence in a Divine Person; or any Divine Attribute, of All-presence, or All-knowingness. First, from the Amplitude of God's Power, to which we must allow some Operations, whose Means and Methods, the most subtle created Capacity comprehends not; especially Man's, by Nature, or Sin, confined to sensible and sublunary Productions; as is manifest, in the System of the heavenly Bodies, Generation of Winds, Motion of Seas, conveyance of Sounds, etc. which wonders of Nature, Philosophy, however clearsighted, could never discover to the satisfaction of All. Secondly, From the successful Attempts of Art; especially in this Ingenious Age, in the discovery of Acustick Tubes, and Ophthalmick Instruments, for the conveyance of very distant Material Objects, to the Ear and Eye. Thirdly, From most certain Matter of Fact, bearing proportion with our Lemma: For Samuel knew the Secrets of King Saul, Elizeus of his Servant Giezi, and of the King of Syria; Daniel of Nebuchodonozor, St. Peter of Ananias; and the holy Prophets, of Persons, Places, and Times distant. [1 Reg. 9.19 & l. 4.5.25. & cap. 6.9. Dan. 2.26. & Act. 5.1.]  
LXII. Fourthly, From the Manner, How this knowledge of our Petitions, may probably be conveyed unto, or acquired by, the glorified Spirits; Albeit, it concerns not us, as Christians, who walk by Faith, that the Thing is, when duly proposed, as a Divine Credible; to know, how that thing can be; as, how God is one, in Three Persons? how the Word is made Flesh? how a corporal Fire can burn a Spirit? Because Faith, having no Intrinsic Motive, assents only to the Verity revealed; but leaves all Disputes, concerning the Manner, How? to Philosophy; as a Curiosity, not at all appertaining to Religion; which only teaches us, to learn our Divine Credibles, from the un-disputed Heads, Eminential, or Representative, of the Church's Hierarchy. The Manner therefore, How these Secret Petitions of Sinners may be imparted to the glorious Saints, according to School-Divines, possibly may be; either by an Intuitive Vision of our Desires, however secret and distant, either in themselves, or in the Superior Light of God's Essence, which is an Eminential Mirror of all Truths; For this knowledge is an Illustrious Branch of the Theological Science of the Saints; [Conc. Senon. Decret. 13. fid. Bern. l. 5. Consid. c. 1. Aug. l. 13. Conf. c. 25. Dion. l. div. Nom. c. 7. Scot 3. d. 14. q. 2. n. 20.] Or by an Abstractive knowledge thereof, by Means of some created Images, to that end ordained by the Almighty, for the supplying the activity of absent, or too distant Objects, relating to the State of each Saint, according to the Amplitude of their Merits and Glory; which the Fathers and Doctors, allow to the Angels and Adam, in their first Creation; [Aug. l. 4. Gen. ad lit. c. 23. & 29. & 11. Civ. c. 7. & 29. Scot 3. d. 3. q. 9 n. 10. & D. Bon. d. 4. a. 3. q. 1. & 2. & D. Th. 22. q. 62. a 1. ad 3.] And is therefore much more allowable to Creatures, in their State of consummated Happiness.  
LXIII. As to the Saints knowledge of our Petitions, by the Way of Intuitive Vision, two Things are very observable; First, That we must not confine the Science of the Saints, either to an essential dependence, on Sense or Fancy, or to a prefixed limit of the Sphere of their Operations; since Souls in their State of Separation, have their Intellectual Faculties, as well as Angels; and without question, of a far greater Sphere, even according to the Course of Nature, than any Sense, however active and comprehensive; because in their Operations, they are exempt from material Organs and Images; and therefore the Sphere of their Activity, as well as the method and manner of their intentional Productions, are not distinctly comprehended by us, nor consequently may they be prescribed and limited by us; any more than the Fecundity of the Earth, the Influences of the Stars, or the Agility of the Intelligences. Thus, to demonstrate, That there is no manifest Impossibility, for the Saints, in their full Glory, to know Intuitively, in their own Natural Existence, the Prayers of their Clients, here below, at any distance, made unto Them.  
LXIV. But than secondly, The Essence of God is absolutely an infinite Mirror, Eminentially and distinctly comprehending, and representing all possible, past, present and future, even conditional Being's; Simple and Complex; however Contingent, Gods will having once decreed their Futurition; absolutely, or with reference to some condition; not as to Gods will, which is effectual, as it passeth on the Object; but as to the Thing willed, which depends on some condition, not actuated by that Will, and which therefore remains purely in a State of possibility. Thus, God's Essence is the Superior and Eminential Light of the Saints; able to supply, in a more elevated and comprehensive manner, the Motive, Activity and Vigour of all created Objects, as to the Intuitive Vision of each; and of this the Royal Prophet speaks, [Ps. 35.10.] That in This Infinite Light, the Blessed shall see all the inferior Lights; The Majesty of God's Face, serving as a Sun, not only to discover, and embellish the glorious Beauties of th● heavenly Paradise; but also, to represent in its self, after a most perfect Manner, whatever may con-naturally appertain to the Science of the Saints; [Apoc. 21.23.] & consequently, the most individual Conditions of every one of their Devotees; [Greg. l. 12. Moral. c. 14. & l. 2. Dial. c. 35. & l. 4. c. 33.] as our Blessed Lord expressly declares, in that Jubilee he affirms to be amongst the Angels, upon the Repentance of every Sinner; [Luc. 15.10] and that every glorious Soul shall then be equal to Angels; [Matt. 22.30. Luc. 20.36.] and that they All, shall retain the selfsame Zeal, for the Advancement of God's Glory, by the Conversion of Sinners, as when yet their fellow Mortals; [Matt. 22.39. & 1 Cor. 13.8. & 1 Jo. 4.20.] That blessed Multitude of glorified Creatures, being ever solicitous, for the Salvation of our Souls, however secure they be, of their own Glory; as St. Cypr. speaks; [Serm. 4. de Mortal.] and ought superlatively to be applied to the Mother of beautiful Love.  
LXV. Next, as to the Abstractive knowledge, which the Saints possibly may have, of the secret Petitions of their Clients on Earth; the Case seems clear, above all Exception; Since Fathers and Doctors seem agreed, That the Angels were therewith endowed, as to their Evening Science, of Creatures in their Natural State; [Aug. l. 4. Gen. ad Litt. c. 29. & l. 11. Civ. c. 7. & 29. Scot 2. d. 3. q. 9 n. 16.] and Adam in his original Innocence; [Eccl. 17.6.] as to the Essence of God, and the manifold Natures, Properties and Operations of Creatures; and super-eminently must be the special Privilege of the ever Immaculate Mother of JESUS, if allowed to any PURE CREATURE; [D. Thom. p. 3. q. 27. a. 1. D. Bon. 3. d. 3. q. 1. a. 1. q. 3. Scot q. 1. n. 10. Smis. tom. 1. d. 6. n. 299. Faelix c. 9 de Vision. diff. 2. n. 5.]  
LXVI. But, as to the Manner of stating the practice of this Abstractive knowledge; and especially, How the Saints do know, abstractively, the Prayers of their Devotees, in their private Closets, or in the more private Cabinets of their Souls; and this, however transcendent the glorious Station of the Saint is; there is no manifest Repugnance, That this knowledge may be acquired, either by Divine Revelation, or by the Ministry of Angels, to that end appointed; And both ways, either by an Intellectual Speaking and Hearing, whereby God, and his Angels communicate actual knowledge of their Prayers, as the blessed Spirits do now communicate theirs to each other, at an indefinite Distance; in their State of Glory, much amplified, by the aid of supernatural permanent Lights; Or else, by transfused Images, distinctly representing their Requests, at whatever distance, absent; Or by some other means, possible to God, and as it pleaseth Him, though neither comprehended by us.  
LXVII. For, as I said, It matters not, How the Saints know their Clients Petitions? The Church being not at all concerned, In stating that Question; or in prying into the Quiddities, or Modalities of Revealed Truths; but humbly acquiescing, in an Assent to the Existence, or Being of them, precisely upon the extrinsic Testimony, of that Legal Proposer, of their being revealed; who must be acknowledged by All, to be the most convinceing, to any prudent Enquirer after Christian Truth; and further, to be most conspicuously authorised, and attested, by the written Word of God. However, from these several rehearsed ways, of Intuitive and Abstractive Knowledges, which the Saints in Glory may have of us Mortals; and of our most secret thoughts and Affections, at any distance; It appears evidently, That this their knowledge of our Petitions, here made to Them, is possible; and is confirmed, from the aforesaid Matters of Fact; several Prophets and Saints, by such a Vision, or Revelation, or otherwise, exactly knowing Things done, or spoken, in Absence, and at a vast Distance; even those things, which had then, no being, but in the Divine Essence, or in their abstractive Images; as is evident, in the Prophecies of the Birth, Wonders and Kingdom of JESUS, under the Old Law; and of the Kingdom of GOD and the Saints, in the New.  
LXVIII. Thus then, the glorious Saints, if not by the Vivacity of their own Intellectuals, in that elevated State of bliss; yet by those other Mediate Helps, know such Requests of their Petitioners, at whatever distance, as may concern Them, considering their State of superabundant Charity and Pity; and the thence amplified Communion of the Saints, in spiritual Favours, amongst themselves, and also to, and for us; God, of his Fatherly Love and Mercy, graciously indulging the use of such Advocates for us, who were sometimes acquainted with our Miseries; and from what they then suffered, and needed, learned to compassion the yet afflicted Members of Christ, still groaning in the Chains of Sensuality.  
LXIX. This supposed, 'tis manifest, That our Addresses to the holy Mother of JESUS, so Innocent, so full of GRACE, so exalted in Glory; (First, by Praises, Titles of Honour, and sensible Acts of Veneration suiting with the degree of her supereminent Excellencies, above All Pure Creatures, of whatever Style or Perfection; Next, by express Invocation of her Aid, for the procuring those Favours, we hope, by Her efficacious Intercession to God, for us; grounded on those Her endearing Grandeurs, and Gods gracious Promises;) are exceedingly useful to us.  
LXX. For, absolutely, and universally, to make void this congruous and comfortable Advantage of Saint-worship, as to All Saints, All Requests, and All Petitioners: It must be peremptorily resolved; First, That no Saint, ever petitioned by Mortals, can possibly, by any power of God; or at least doth not, by any Means, know any one Thing done here; or at least, Not any one single Request of ours; Or that knowing any, yet will not Mediate to God for our relief; Or that Mediating for us, They cannot obtain the Grant of any one Request, by Them, made to God, for us. Secondly, That, neither the Saint, so petitioned by us; nor any other Saint or Angel, upon our Petition, made to Them, or to God through them; these our Petitions, known, or not known to Them, but seen distinctly by God; They, either Mediating in particular, for some; or more amply, for all their Petitioners, at any time being; or yet more Generally, for all their Co-members, here in distress; These, either begging, or not begging their Aid, or Gods gracious Regard, to those Intercessions of the Saints, one of those ways, made to God; It must be further Resolved, That no Saint can be assumed, even by the absolute, and extraordinary Power, of an Omnipotent God, at his own pleasure, as an Instrument of his Free and unlimited Providence, for the Relief of our Necessities; And that God, in any wise, cannot establish one Hierarchy, or Empire of Illuminating, Inflaming, and Ministering Spirits, in the two Churches, Militant and Triumphant; and this precisely, because He is our Sovereign Lord, can Himself relieve our Wants, and doth with a fatherly Love invite us, to come to Him, [Mat. 11.28.]  
LXXI. But this surely were too great boldness, peremptorily to Assert; since, the secrets of God's Power and Counsels are unscrutable, and that the Mediation of the Saints for Sinners, taught and practised by the Catholic Church, is so congruous, no where forbidden, nor involves any apparent Contradiction, or Vndecency. For if, any such knowledge of our Petitions, can be in the Saints; or any such Petition be made by Them to God, or any Divine regard be had to our Petitions, for any Saints-sake, so praised, Honoured, Worshipped, or Requested by us: It follows manifestly, That our Saint-servitude is useful to us; Because, if any Saint, doth any way know and relieve any Petitioner, to Them; or to God, through Them; It is useful, at any time, and for any want, to implore their Help and Acceptableness to God; who being super-abundantly Good and Bountiful, 'tis likely, may then, and thus, give Relief unto us; And if thus, for any Saint, much rather, for the Glorious Mother of JESUS, super-eminently privileged, above all Saints and Angels.  
LXXII. But there be some, who would fasten upon our Catholic Addresses to the Glorious Saints, That, either we, who pray to the Saints; or God, who reveals to Them, our Petitions; therefore doth it, That the Saints may further to God, the knowledge, either of our Prayers, or of our Wants; in order, to work a greater Indulgence in God to us; which is an unjustifiable Calumny, no where hinted at, by any Catholic Tradition, Council, Father or Practice; All agreeing, in this one Verity, That the Glorious Saints, being exceedingly in favour with God, upon account of their participated supernatural Endowments of Grace and Glory, inherent in Them, and transfiguring Them into a Divine Likeness and Being; may more effectually obtain of God's Clemency, the Grant of our Petitions, we for our Great and Frequent sins, oft deserve not. And it is indeed, a large demonstration of our good Gods super-abundant Love to us, that he makes known our Prayers, to the glorious Saints, by occasional Intuitive or Abstractive Illuminations; and is kind to us, for their sakes; Albeit too, God thereby preserves a congruous Subordination, co-herency and Communion, between the Members of the Militant and Triumphant Churches, under the gracious Illapses of supernatural Lights and Graces, for supporting the Dignity and Order of the spiritual Hierarchy of the Elect; from the Supreme Monarch of both; and for the encouraging Humble and Timorous Petitioners, by assigning us, such glorious Advocates, such powerful Co-adjutors, at the Throne of a so oft provoked Judge, and amidst so many desperate and entangling Miseries.   

Sect. XVI. That the Contemplations, are only a Continuation, of the Ancient Doctrine and Practice of the Catholic Church.  
LXXIII. THere remains now, only the second and conclusive Point of this Apology; The showing, from the Records of all past Ages, the Doctrine and Practice, offered to the Devotees of holy Mary, the Mother of JESUS, in the Contemplations on Her Life and Glory, to contain nothing New, besides the Method; and therefore to be blameless, both in the Matter and Design; being only a new modelled Continuation of the Devotions of our Forefathers, in several Ages, Tongues and Nations; supported by an uniform Tradition of Holy Fathers, Doctors and Preachers; and co-herent with the uninterrupted Authority of the suceeeding Chief, Eminential and Representative Governors of the Catholic Church; who are the Fathers of our Faith, under Christ. And certainly, it must appear to any Rational and considering Christian, to be an extreme Folly, and Insolent Madness, according to St. Augustine's Rule, [Epist. 118. ad Jan.] to dispute a Catholic Doctrine and Duty, which the whole Church hath canonised, as holy and profitable, by her perpetual Acceptance and Practice; and whose Opposers, have still been branded, with the vilest Notes and Characters of Ignominy, by the undoubted Rulers and Pastors of that Church; and accounted Violators of the Majesty, Innocency, Holiness and Glory of the Son, while they abrogate or impair the Honour of his Divine Sanctuary, Holy Mary the Mother of JESUS. For the Ignominy and Scorns passed on the Parent, is also the contumely of the Child, [Eccl. 3.13.]  
LXXIV. Nor may we abridge the Veneration, due to Holy Mary; since her Son JESUS would not infringe a Rule of Honour to Her, engrafted by Nature in All Children, and by Grace confirmed and recommended to all; [Luc. 2.51.] Since the Holy Ghost hath through all States of God's People, since Adam's Fall, by the Pens of the Divine Writers, pronounced the lofty and Magnificent Panegyrics of the Mother of JESUS; [Gen. 3.15. Psalm 86.3. Matt. 1.16.] and since our Sovereign Lord, has by a special Commission, made all Christians, adoptive Children of the Mother of JESUS; and by his last breath, obliged all to accept Her, as such; and to pay all those Marks of Honour to Her, which may become that Duty and report, we have to JESUS; [Jo. 19.27.] So that, there cannot be a greater Reproach, cast upon a Christian, next to his Apostasy from Christ, by Heresy or Schism, than to contaminate this holy Sanctuary of Christ, by ravishing the Honour and Veneration due to Holy Mary, who gave to JESUS, those rich Springs of peacemaking Blood, which was the price of the World, the Laver of our Souls, and purchase of our Glory; and by whom all Nations are blessed. In pursuance of which Magnificent Favours, all Generations of the Catholic Church, have been ever busy in the Praises, Honour and Worship of that rich Fountain, whence those precious Streams of supernatural Blessings issued; and in courting Her, by their humble Addresses, for Protection, and Intercession to God for us; Whence, such copious Blessings have already flowed, in the Souls of the Saints, the living Images of God, and Temples of his Sanctity, Grace and Glory. All which will manifestly appear, by the following Testimonies of the Fathers, in the several Ages of the Church; carrying in themselves, and handing unto us, the sense and Practice of the Diffusive Church, holding Communion with, and Obedience to, the Eminential and Representative.   

Sect. XVII. Illustrious Testimonies of the Reverence, of the first Age of the Church, towards the Holy Mother of JESUS; as a Rule to all succeeding Ages, thereof.  
LXXV. THE first Age offers to us, the sacred and venerable Testimonies of the holy Evangelists, Apostles, and some Fathers of the Infant Church of Christ; though only glancing briefly at the eminent Privileges, Perfections and Merits of this Divine Creature; and the consequent efficacy of her Power, at the throne of Mercy, of her Son JESUS. Under which Heads they have left unto all following Ages, the most Illustrious and pithy Panegyrics on the Mother of God, that could ever be proclaimed, by the Tongue of Men or Angels; that have served to all succeeding Doctors and Preachers, through all Nations, as Themes for their Sermons and Orations; and which are of that Majesty and efficacy, as to bend the knees of all Pure Creatures, unto her, as their powerful Queen and Advocate.  
LXXVI. First then, as to the Illustrious Prerogatives of Holy Mary; she is styled the Spouse of the Holy Ghost; 
(a) What is born in Mary, is of the Holy Ghost, Matt. 1.20. The Holy Ghost shall come down upon Thee, and the Virtue of the most High shall  Thee, Luke 1.35.  [Matt. 1.20. Luc. 1.35.] The Mother of JESUS; 
(b) Of Mary is born JESUS, Matt. 1.16. This is the Son of Mary, Mark 6.2.  [Matt. 1.16. Mar. 6.2.] and the Miraculous Instrument, of the ineffable Union of Consubsistence, of God and Man, in the Person of the eternal Word; and the Rich Fountain of the Blood of JESUS, saving on the Cross, sanctifying in the Sacraments, and pleading at the Tribunal of God's Justice; 
(c) Thou shalt call his Name JESUS, for he shall save his People from their sins, Matt. 1.21. He healed many of their Sicknesses and Sores, and of evil Spirits; and gave sight to many blind, Luke 7.21. Neither is there any other Name under Heaven, given to Men, in which we have Right to be saved, Act. 4.12. God fent his Son, made of a Woman, made subject to the Law; that he might redeem those who were under the Law; that we might receive the Adoption of Children, Gal. 4.4, & 5. Thou wert slain, and didst redeem us, in thy blood, Apoc. 5.9.  [Matt. 1.21. Luke 7.21. Act. 4.12. Gal. 4.4. & 5. & Apoc. 5.9.] Titles, far above those of Queen of Angels and Refuge of Sinners.  
LXXVII. Next, for the most sublime virtues of holy Mary, The Evangelists recommend unto us, Her fervent Practice of Divine Contemplation, of Extatick Prayer, and of giving praises to her Almighty Benefactor. 
(a) Marry conserved all these words, meditating on them in her heart. Luke 2.19. All persevered in Prayer, with one accord, with Mary the Mother of JESUS. Act. 1.14. Let my Soul magnify my Lord, etc. Luke 1.47.  [Luke 2.19. Act. 1.14. & Luke 1.47.] Her exeellent Faith. 
(b) Blessed art Thou, who hast believed. Luke 1.45.  [Luke 1.45.] Admirable Purity. 
(c) The Angel was sent to a Virgin, espoused unto Joseph, and the Name of the Virgin was Mary. Luke 1.27. How shall this be done, for I know not Man. 34. Let it be done to Me, as thou hast said. 38.  [Luke 1.27.34. & 38.] Profound Humility. 
(d) Behold the Handmaid of our Lord. Luke 1.38. Marry arising went to the Mountains. 39  [Luke 1.38, 39] Perfect Obedience. 
(e) Marry went to the Mountains in great haste. Luke 1.39. Marry, big with Child, goes from Nazereth to Bethleem, to obey the command of Caesar. Luke 2.5.  [Luke 1.39. & 2.5.] Her Fidelity and Obsequiousness. 
(f) They found JESUS, with Mary his Mother. Matt. 2.11. Marry remained with Elizabeth about three months. Luke 1.36.  [Matt. 2.11. Luke 1.56.] Her incomparable Fortitude and Patience. 
(g) Joseph goeth from Nazareth to Bethlehem, with Mary his Spouse, then big with Child. Luke 2.4.5. Marry, the Mother of JESUS, stood near the Cross. Jo. 19.25, The Sword of the Sorrows of JESUS, shall penetrate thy very Soul. Luke 2.35.  [Luke 2.4. Jo. 19.25. Luke 2.35. [Her supereminent Holiness, Merits, and Acceptableness to God; even to a degree of Astonishment of the Angels, at the marvellous application of God's Liberality and Power, whereby to enforce and heighten Them. 
(h) All hail, thou who art full of Grace, our Lord is with Thee. Blessed art thou above all Women. Luke 1.28. Thou hast found acceptance in the sight of God. 30. Thou art the blessed amongst Women. 42. God hath regarded the Humility of his Handmaid; wherefore, behold, all shall henceforth call me blessed. 48. For he who is Almighty, hath done wonderful things for me. 49. Blessed is the Womb that bore Thee; and the Breasts that suckled Thee. Luke 11.27.  Luke 1.28.30.42.48.49. & 11.27.]  
LXXVIII. Then, as to the Amplitude of the Spiritual Power of holy Mary the Mother of JESUS, in the Empire of Grace and Divine Favours, suiting to those her Illustrious Prerogatives, Virtues and Merits; there be two convincing Demonstrations, recorded by the holy Evangelist St. Luke; first, the stupendious Efficacy of her single Fiat, Be it done; for as God's Fiat, in the beginning of Nature, was a demonstrative Mark of his proper Omnipotency, in extracting the whole Fabric of the World, with all its Movables and Ornaments, out of a mere Nothing; [Gen. 1.3.] So Mary's Fiat, in the beginning of Grace, as an evident token of her appropriated plenitude of Power, proportioned to her fullness of Grace, co-operating with the Almighty Source of all Goodness, gives a Being, with all con-natural Parts and Perfections, to JESUS; That ineffable and most Divine Compound of God and Man, consubsisting in the One Person of God's coeternal Word. 
(a) Marry said, behold the Handmaid of our Lord, be it done to me, according to thy word. Luke 1.38.  [Luke 1.38.] Secondly, The miraculous Activity of her super-naturalized Voice, assumed as a special Instrument of the Sanctification of St. John Baptist, as yet in his Mother's Womb. 
(b) Behold, no sooner did the voice of thy Salutation come to my Ears, but the child leaped for joy in my Womb. Luke 1.44.  [Luke 1.44.]  
LXXIX. The efficacy of her Mediation of Intercession to God, for Mortals, appears manifestly, in her solicitous Request to JESUS, at the Marriage Feast in Cana of Galilee; 
(a) The Mother of JESUS, said to Him, They have no Wine. Jo. 2.3.  [Jo. 2.3.] For the Insurance whereof, to all Intents, of our protection by holy Mary, and of her effectual Mediation to Himself for us, our blessed Lord formerly gave a most ample Instance, in his voluntary subjection, and obsequiousness to her Commands, from the Age of twelve years, to thirty; 
(b) JESUS went down with Mary to Nazareth, and was subject to Herald Luke 2.51.  [Luke 2.51.]  
LXXX. No wonder now, if the Angels of Heaven become Subjects to the Mother of JESUS; and that the Inhabitants of the Earth, be Her Devotees and Petitioners; unto whom the Sovereign Lord of Heaven and Earth, vouchsafes to make himself a Son and Subject. Hence it was; That the Royal Prophet reporting to Posterity, a Magnificent Vision, wherein God showed Him, the future Majesty and Prerogatives of this Divine Creature, tells us; 
(a) Astitit Regina à dextrin tuis, in Vestitu de aurato, circundata Varietate; Ps: 44.10.  [Ps. 44.10.] That he saw Her Clad in a Mantle of Cloth of Gold, embroidered with Jewels, of an infinite rich Variety; standing near to the Almighty himself, even at his right hand; for St. Athan. [Serm. de Deip.] and St. Greg. Naz. 
(b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Empress of the heavenly Orders, Lady and Queen of All. Naz. cit.  [Tragoed. de Christ. patiented.] Explains this Prophecy, as an Essay of the Grandeurs of holy Mary, in her Glory and Power; and therefore the same holy Prophet, to mark out unto us, that Veneration, and Intercession, we own to this Glorious Queen of Angels, expressly foretells, guided by the Spirit of Prophets; 
(c) Filiae Tyri in muneribus, vultum tuum de precabuntur, omnes divites plebis. Psalm. cit. v. 13.  [Ps. cit. 13.] That the Gentiles, and all the Potentates of the Earth, shall pay Homage to this Divine Mother, and shall become Her Petitioners.  
LXXXI. To these Irrefragable Authorities, of the Great Oracles of the Gospel of Grace, and Founders of our Christianity, agreeing with the Prophets of the Old Law; evident enough, to convince this misbelieving World, of the supereminent Excellencies of the Glorious Mother of JESUS, and of our Obligation to Worship and Petition her Grandeur; and to silence all bold Invaders of her Rights; and violators of Christian Duties; we may add the honourable Testimony of St. Andrew the Apostle, who styles her, an Immaculate Virgin, and proper Instrument of Man's Redemption; 
(a) Necessarium fuit, ut de Immaculatâ Virgine natus Christus, vitam aeternam, quam omnes perdîderant, repararet. S. Andr. cit. It was necessary, that Christ should be born of an Immaculate Virgin, since he was to restore life everlasting, which was lost to all.  [Alois. Lipoman. è Presb. Achaiae.] S. Peter, the Prince of the Apostles, expressly asserts, the wonderful Advantages of praying to the most Glorious Mother of JESUS; and craves Mercy of God, and freedom from all Evil, through her Mediation. 
(b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Liturg. S. Petr. Receive, O God, this most sacred Hymn from our lips, and through the Intercession of the Holy Mother of God, grant us thy Mercy and Compassion. Deliver us, we beseech thee, O Lord, from all evil, now and for evermore, by the Intercession of our Immaculate and Glorious Lady. Mother of God, and ever Virgin Mary.  [Liturg. S. Petr. med.] But S. James the younger, more plainly styles Holy Mary, the most Holy, most Immaculate, and most Glorious Lady of all Believers; and through her Mediation, begs of God, his Divine Protection, and the Blessings of his Mercy. 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Liturg. S. Jac. Min. Commemorating our most Holy, Immaculate, and most glorious Lady, Mother of God, and ever-Virgin Mary, with all the Saints and Just; let us recommend ourselves, and each other, and our whole Lives to Christ our God. Let us make a Commemoration of our most Holy, Immaculate, most Glorious, and blessed Lady, Mother of God, and ever-Virgin Mary, and of all the Saints and Just; that by their Prayers and Intercessions, we may obtain Mercy. [The same Form, of commemorating the Excellencies and Merits of the Holy Mother of JESUS, is to this day continued in the Roman Liturgy. Communicantes & memoriam Venerantes, in primis, Gloriosae semper Virgivis Mariae, Genetricis Dei, & Domini nostri JESV Christi: Ord. Miss. Rom. Communicating with, and worshipping the Memory, in the first place, of the glorious ever-Virgin Mary, the Mother of God, and our Lord JESUS Christ.]  [Liturg. S. Jacob. Min. med.] And S. Denys the Areopagite, in the brief report he gives of the Illustrious Funerals of the Mother of JESUS, calls her the Mansion-house of the Divinity, and the Beginning of Life; and brings in the College of the Apostles celebrating her Praises, with Hymns and Canticks. 
(d) Quando ad contuendum Corpus, quod vitae principium dedit, & Deum suscepit, convenissemus. Viso sacro corpore, placuit omnibus, prout quisque poterat, hymnis celebrare infinitam Bonitatem Divina potentiae. Epist. Dion. cit. When we met, to behold that Body, which gave the beginning of Life, and wherein God lodged. Having beheld the Body, each one, according to his Power, sung forth Hymns of Glory to the Infinite Bounty of the divine Power.  [Epist. Dion. ad Timoth. apud Damasc. Orat. 2. de Dormit. Deip.]  
LXXXII. From these Illustrious Witnesses, of the Ancient and Innocent Veneration and Invocation of the Mother of JESUS, it manifestly appears, that albeit the Sacred Monuments of this First, and others next succeeding Ages of the Catholic Church, either decayed by Time, or destroyed by Persecutors, or falsified by false Brethren, be few; in regard of the great Train of holy Pastors and Teachers, who by their Doctrine and Practice, conveyed to us, the Apostolical Faith and Holy Institutions, conserved entire to this day, by the Divine Providence; ever assisting and guiding the Eminential and Representative Church-Authority; Yet even these few, do abundantly demonstrate the Primitive Doctrine and Practice of this Important Article of the Communion of the Saints, as to the Worship and Intercession of Holy Mary, the Mother of JESUS, even under the dreadful Mystery of the Sacrifice of the Mass, the greatest Act of Divine Worship.   

Sect. XVIII. Testimonies of the Second Age.  
LXXXIII. IN the Second Age, St. Irenaeus, styles the Holy Mother of JESUS, The Advocate of the guilty Children of Eve. 
(a) Suasa est Maria obedire Deo, ut Evae Virgins Maria Virgo fieret Advocata. Iren. cit.  [Libr. 5. c. 19] And Tertullian calls Her, The Co-adjutrice of our Saviour JESUS, in repairing the Apostasy of our first Parents, and in promoting Man's Salvation. 
(b) In Evam adhuc Virginem irrepserat Verbum aedificatorium mortis: In Virginem aeque introducendum erat Verbum Dei extructorium Vitae; ut quod per ejusmodi sexum abierat in perditionem, per eundem redigeretur in salutem; quod Eva credendo deliquit, Maria credendo delevit. Tert. cit. Where, the Parallel runs, between the efficacy of Eves sin, to perpetuate Man's ruin; and the Excellencies of the Holiness of the Mother of JESUS, to continue Man's Salvation; and speaking elsewhere, of the Catholic Worship of things Sacred, and especially of the Holy Cross, he has this remarkable Saying: Ejusmodi disciplinarum si Leges expostules Scripturarum, nullam invenies; Traditio tibi praetendetur Auctrix, consuetudo firmatrix, & fides observatrix; [l. Cor. Mil. c. 3.] If, says he, you require an Express Authority of Holy Scripture, for these our observances, we allege none; we assert Tradition to be their Introducer, Custom their Conserver, and Faith their Observer.  [l. de Carn. Christ. c. 17.] And the great St. Justin Martyr, in his Illustrious Apology for Christian Religion, offered to Antoninus Pius the Emperor, doth in express Words vindicate this Age of the Church, from the Imputation of Atheism, imposed by Pagans, for the practice of Saint-Servitude; acknowledging the Fact, but denying and refuting the Crime; in that, Christians give them, not Divine, but only Saint-Worship. 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Justin. cit. We do, in deed and Truth, says he, Worship, adore and venerate the most true God, and his Son, whom he sent into the World, to teach us these things, and also the Troops of his Followers, and Imitators of the good Angels, and the Spirits of the Prophets; and this Doctrine we sincerely teach others, as we ourselves were taught.  [Justin. Mart. Apol. 2. ad Antonin. Pium Imper. Vid. Apol. 1. ad Senat. & Resp. ad q. 30. Gentil.] wherein he exactly agrees with the first Age, and the practice of Ours.   

Sect. XIX. Testimonies of the Third Age.  
LXXXIV. THis Age gives us many solemn Witnesses of the Practice of Christians in their days, in Worshipping and Invocating the Glorious Saints; and consequently of the Holy Mother of JESUS, the Queen of Angels and Saints; [S. Cypr. Epist. 34. & 37. ad Clerum. Cornel. P. Epist. 1. Euseb. Alex. hom. de Cult. Sanct. Orig. Hom. 1. in Ezech. med. l. 8. contr. Cells. hom. 5. in Cant. & hom. 16. in Jos.] But S. Methodius doth specially dilate himself in the Praises of Holy Mary; 
(a) Salve in aeternum Ineffabile Gaudium; Ad te namque rursus recurrimus; Tu Festivitatis nostrae Principium, Tu medium, Tu Finis, Tu sons uberrimus totius Sanctitatis, animarum Altar; In te perbenignus Conditor, ferventissima Charitatis flammas, quasi confer●●s solis radios, est ejaculatus. Method. cit. All hail for ever, O Ineffable Joy; we again have recourse to thy protection; for thou art the Beginning, the Advancement, and Conclusion of our Festivals; the overflowing Fountain of all Holiness, the Altar of our Souls; In thee our most bountiful Creator, hath powered forth the flames of his most ardent Charity, as so many condensed beams of a glorious Sun.  [Orat. in Hypant. Dom.] where, having given Her many magnificent Titles of Honour, he expresseth his singular confidence in her protection, through the whole Course of his Life; and to that end, He requests Her powerful Aid; calling Her, the delicious Fountain of Salvation, and Altar of Propitiation, where the Almighty Creator casts forth the powerful beams of his most ardent Love.   

Sect. XX. Testimonies of the Fourth Age.  
LXXXV. THE Fourth Age abounds with a copious train of Zealous Witnesses of this great Article of Christian Doctrine and Devotion, towards the Glorious Mother of JESUS; received from their holy Pastors and Teachers, and by their pious Care transmitted to their Disciples and Successors; for a clear conviction of the Innocency, Equity and Antiquity, of the Veneration given to Her by the Catholic Church. 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athan. cit. Since he, who was born of the Virgin, is a King, Sovereign Lord and God; she also, of whom he was born, is truly and properly a Queen, Lady, and Mother of God: Let's then say, that now it is verified; That the Queen stands at the Right hand of JESUS, clad in a Mantle of Gold, embroidered with Jewels of an Infinite variety. To thee we cry out, Remember us, O most Holy Virgin, and for these our small Praises, render unto us rich Gifts out of the Treasures of thy Graces, O thou who art full of Grace: O Mistress, O Lady, O Queen, O Mother of God, make Intercession for us.  St. Athanasius [Serm. de Sanctis. Deipar.] proves Her Right, to the Imperial Titles of Lady and Queen, from her being the True Mother of God, who is the King of the World; and to that end, applieth to Her, the Prophecy of that Illustrious Queen, David saw standing in glory at the right hand of God; thence he proclaims the Amplitude of her Power in the Spiritual Kingdom of JESUS; and accordingly implores her Protection and Prayers.  
LXXXVI. To the same purpose, speaks in this same devout Age; 
(b) Omnes tibi advolvimur, omnes te imploramus; erue nos O Intemerata, ab omni necessitate, à canctis Diaboli tentationibus; esto nostra Consiliatrix, & Advocata in horâ Judicii; Libera nos à futuro igne & tenebris; & tui Filii Gloriâ, Virgo, nos dignare. S. Ephr. Lament. Virg. ad Cruc. We all prostrate ourselves before Thee, we all implore thy protection; free us, O thou unspotted Virgin, from all want, from all the Temptations of Satan; be thou our Counsellor and Advocate at the hour of our Judgement; preserve us from those future flames and darknesses, and grant unto us, O Virgin, the Glory of thy Son. Vid. Orat. de Laud. Deip.  St. Ephrem, 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. S. Basil. Liturg. Sanctify our Souls and Bodies, and grant that we may serve thee in Holiness all the days of our Lives, through the Intercession of the Holy Mother of God.  St. Basil, 
(d) Vid. n. LXXX. b. Where he calls the Mother of JESUS, Queen and Lady, supereminent above all the heavenly Spirits; then adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. Trag. cit. preserve us, and free us from eternal fire and darkness.  St. Gregory Nazianzen, 
(e)  efficax sit haec mea deprecatio, Beata Mariae Virginis suffragia peto; quam tanti meriti esse fecisti, ut prima intar mulieres Novum munus offerret, & nulla praeter ipsam, tam Novum acciperet. S. Ambr. Orat. 2. ante Miss. That this my Petition may be acceptable to thee, I beg the Prayers of the blessed Virgin Mary; whose Merits were so great through Thee, that she was the First of Women, who offered a New Gift, and none besides herself received it.  St. Ambrose, 
(f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. S. Epiph. Serm. de Laud. Mar. Mary is superior to all, God only excepted: for she is the Mediatrice of Heaven and Earth.  St. Epiphanius, 
(g) Haec est virgo, quae sola interimit universam haereticam pravitaetem; sola, post Deum, quae nos confirmet in omni veritate; suisque commendet meritis, & precibus auxilietur: Amate quam colitis, & eolite, quam amatis: quaecunque virgo tibi ab eâ optat praemium, & implorat auxilium, debet imitari exemplum. S. Hier. Ep. 10. ad Paul & Eustoch. This is that Virgin, who alone hath overthrown all Heretical Impiety; she alone next to God, is able to confirm us in all truth, can recommend us to God through her own Merits, and can aid us by her Prayers: love Her, whom you Worship; worship Her, whom you love: what ever Virgin expects a Reward from Her, and craves her Protection, she must follow her Example.  and St. Hierom; all eminent Doctors, renowned Saints, and unreprovable Witnesses of Catholic Truth, and singular Champions of the Prerogatives, Veneration and Invocation of holy Mary, the Mother of JESUS.   

Sect. XXI. Testimonies of the Fifth Age.  
LXXXVII. THE Fifth Age of the Catholic Church, supported by its own Grandeur, under the Conduct of its Apostolical Pastors and Teachers, against the Heresies of Vigilantius, Nestorius, Eutyches, and other Enemies of the Mother of JESUS, give us a conspicuous Continuation of the Sacred Chain of the Primitive Doctrine and Practices of Christians, towards Herald The Council of Ephesus, giveth Her the transcendent Title of the Mother of God; [Ephes. c. 13.] from which time, the Church salutes her with that known Prayer, Holy Mary Mother of God, pray for my Sinners, now and in the hour of our death, [Coriolan. Annot. ad Can. 8. Ephes.] And thus the Most Illustrious Mother of JESUS, 
(a) Conc. Ephes. c. 13. In tali sensu sanctos Patres fuisse comperimus; ideoque non dubitârunt, sanctam Virginem dicere Theotocon: This we find to have been the Tradition of the Holy Fathers, who for this cause, doubted not to call the Holy Virgin, the Mother of God.  whose due Praises were envied by the treacherous Serpent, was honoured with more magnificent Titles and Addresses. 
(b) Chrysost. Liturg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Accept, O Lord, this Sacrifice on thy heavenly Altar, to the Honour and Memory of our highly blessed and glorious Lady, Mother of God, and ever Virgin Mary, through her Mediation.  S. Jo. Chrys. offers to God, the Divine Sacrifice, through the Memory, and to the Honour, of the most blessed and glorious Lady, the ever-Virgin Mother of JESUS; and begs God's acceptance thereof, through her Mediation. [Liturg. S. Chrysost.] And again, He attributes the Reparation of Man's Spiritual Life, to the Merits of Holy Mary. [Serm. de Lign. vetit.] 
(c) Aug. Med. cit. Sancta & Immaculata Virgo, Dei genetrix Maria, & Mater Domini nostri JESUS Christi, intervenire pro me digneris, apud illum, cujus meruisti effici Templum. O holy and spotless Virgin Mary, Mother of God, and of our Lord JESUS Christ, vouchsafe to pray for Me, to Him, whose Temple thou deservedst to be made: and Serm. 18. cit. O beata Maria, admit nostras preces intra sacrarium Exauditionis tuae, & reperta nobis Antidotum Reconciliationis. O blessed Mary, admit our Prayers into the Sanctuary of thy Compassion, and obtain an Antidote of Reconciliation for us.  S. Augustin in like Manner; implores the Protection and Prayers of the blessed Virgin, under most excellent Attributes of respect. [Med. c. 40. n. 5.] And elsewhere, He admires the Privileges, and Miraculous Operations of this Divine Creature, in promoting Man's redemption; acknowledges his own unworthiness to become her Petitioner, and craving to be admitted to the number of her Clients, he concludes with that Excellent, and well known Anthem: Holy Mary, secure the distressed, aid the timorous, comfort the sorrowful, pray for the People, intercede for the Clergy, mediate for all devout Women; and grant, that whoever honours thy Festivals, may experience thy Favours. [Serm. 18. Sanct.] then he calls her, the Miracle of God's power. [Serm. 34.] and the Mediatrice of the World. [Serm. 35.]  
LXXXVIII. Many other Holy Fathers of this Learned and Pious Age, do in like manner dilate themselves, in their Panegyrics on the Mysteries of the Holy Virgin, and their humble Requests of Her Mediation to God, for his supernatural Blessings; as appears in the devout Monuments of 
(d) S. Proel. Serm. de Nativit. Christ. Ecce, & terra, & Mare Virginem honorat, donisque cumulat; Hoc, mitia Navigentibus dorsa substernens; Illa, Viatorum vestigia inoffense dirigens: sacra Deipara Maria, in unum nos coegit. Behold, how the Land and Sea pays Homage to the Virgin, and heaps up their Offerings unto Her: The Sea becomes smooth to our Ships, and our Travellers find safe passage by Land; Holy Mary, the Mother of God, this day calls us together.  St. Proclus of Constantinople, 
(e) Cyril. hom. 6. contr. Nestor. Salve Sancta Deipara, preciosus orbis totius Thesaurus, inextinguibilis Lampas, Corona Virginitat●▪ sceptrum recta Doctrina; per quam sancta Trias per Vniversum orbem glorificatur & adoratur; exultat calum, latantur Angeli, fugantur doemones: quis adeo valet Eloquio, ut Mariam satis celebret? Hail holy Mother of God, rich Treasure of the World, evershining Lamp, Crown of Purity, and Sceptre of true Doctrine; by thee, the Holy Trinity is every where blessed and adored, Heavens exult, Angels rejoice, and the Devils are chased from us: who so surpasses in Eloquence, that he is able to say enough to the Glory of Mary?  St. Cyril of Alxandria, 
(f) Hesych. Serm. 1. de Deip. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: This Virgin transcends all. And Serm. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let all tongues call the Virgin Mother of God, Fountain of light, Star of Life. Id. Serm. compend. Cent. 1. c. 100 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There is but one God, whose glorious Kingdom may we all possess, through the Mediation of the most Immaculate Mother of God.  Hesychius and 
(g) Chrysip. Serm. de Deip, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We ought at all times, to bless, admire, and praise the Mother of JESUS.  Chrysippus of Jerusalem, 
(h) Chrysol. Serm. 143. Vere benedicta, quae fuit major coelo; fertior terra, orbe latior, nam Deum, quem mundus non caepit, sola capit: bene gratia plena, quia caeteris per partes datur, Mariae vero simul se totam infudit plenitudo Gratiae. Mary is indeed Blessed, she is greater than the Heavens, more powerful than the Earth, more spacious than the whole World; because she alone comprehends Him, whom the whole World comprehends not; she is truly full of Grace, to others Grace is given to a proportion, but to Mary the fullness of Grace gave itself wholly.  St. Peter Chrysologus of Ravenna; and of many 
(i) Vid. Paul Oros. l. 7. histor. c 39 S. Paulin. Ep. 31. ad Aleth. Sulpit. Sever. Ep. 2. ad Aurel. S. Maxim. Taurinenf. hom. de S. Agnet. & hom. de SS. Petr. & Paul Theodoret. l. 8. de Cur. Graec. Affect. & l. 3. hist. c. 14. S. Eucher. hom. de SS. Epipod. & Alexand. S. Leon. Magn. Serm. 1. & 2. de SS. Apost. Victor. Vtic. l. 3. persec. Vandal. Conc Chalced. act. 11. prays to S. Flavian Martyr, and Sozom. lib. 7. Mirac. Deip. c. 5. reports wonderful Miracles attributed to holy Mary; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All believed them to be wrought by the holy Virgin Mary, the Mother of Christ.  others, who in general, assert the Worship and Invocation of glorified Creatures; and whose co-herent assent, with the received Tradition of former Ages, do manifestly evidence the Innocency, Equity and Antiquity of our Catholic Saint-Servitude, super-eminently due to the Holy Mother of JESUS; and consequently do vindicate the Contemplations on her Life and Glory, from the unkind Reflections of their Opposers.   

Sect. XXII. Testimonies of the sixth Age.  
LXXXIX. IN the sixth Age, 
(a) Fulgent. Serm. de Partu Salvator. Omnes Natura Cursus Virgo Maria in Christo suscepit, ut omnibus ad se confugientibus subveniret. The Virgin Mary did undergo the several States of Life in Christ, that she might the more effectually relieve all, who fly for Aid unto Herald  St. Fulgentius, with great Energy, acknowledges the holy Mother of JESUS, to have a most ample Power, at the Tribunal of God's Mercies, for the relief of her earnest Petitioners. 
(b) Andr. Cretens. Com. in Ave Maria. Benedicta Tu inter foeminas, quam Beatam omnes generationes praedicant, Reges glorificant, Potentatus adorant, cujus in conspectu ditissimi ex populo dona litant. Blessed art thou amongst Women, whom all Generations do proclaim Blessed, Kings do glorify, Potentates do adore, and before whom the Rich offer up their Presents.  Andrea's Cretens. says, That all Princes and Powers of the Earth must adore the Mother of JESUS, as the common Propitiatory of Sinners. 
(c) Greg. 1. Reg. 1. Omnem Electae creatura altitudinem Electionis suae dignitate transcendit Virgo Maria; An non Mons sublimis, quae, ut ad Conceptionem verbi aeterni pertingeret, Meritorum verticem supra omnes Angelorum Choros, usque ad solium Deitatis erexit? The Virgin Mary transcends the Highest of the Elect; by the Excellency of her Predestination; Is not Mary a sublime Mountain, who, to arrive unto the Conception of God's eternal Word, exalted the Meridian of her. Merits, above all the Quires of Angels, next to the Throne of the Divinity?  St. Greg. Magn. seems to say, the proper Motive, of the Amplitude of Her Power with God, and of Our Duty to Her, to be her supereminent Merits, whereby she transcends all the Quires of Saints and Angels, next beneath the Throne of the ever-blessed Trinity. For which reason, we may presume, 
(d) Procop. Orat. 1. de aedif. Justin. Imp. Dei genitrici passim per Romanum Imperium multas aedes Justinianus consecravit, adeo planè magnificas & praestantes: ut si quis unam duntaxat conspexerit, hoc solum opus ab ipso elaboratum existimabit. Justinian, every where, through the Roman Empire, consecrated such magnificent Temples to the Mother of God, that each seemed to be the Work of his whole Life.  The Emperor Justinian was moved, to erect those many Sumptuous and Magnificent Temples, to the honour of the glorious Mother of JESUS.   

Sect. XXIII. Testimonies of the Seventh Age.  
XC. THE Seventh Age of Christianity agrees with the former, in the Doctrine and Practice of the Worship and Invocation of the holy Mother of JESUS. 
(a) Conc. Tol. 10. c. 1. Festivitas gloriosae Matris Verbi Incarnati eadem Observantiâ, uno simul ubique Die, similique habeatur Honore. The Feast of the glorious Mother of the Word Incarnate, shall be every where kept, the same day, with the same Solemnity, and the like Honour.  Witness the Tenth Council of Toledo, where the Fathers enact a special Canon, for celebrating the Festivals of the Sacred Virgin. 
(b) Sigibert. Chron. An. 686. Sergius constituit, ut in Nativitate & Assumptione Sanctae Mariae, exeant Litaniae. Pope Sergius commanded, that on the Feasts of the Nativity and Assumption of Holy Mary, Litanies should be sung in Procession.  Sergius Pap. 1. Appoints solemn Processions and Litanies, on the Feasts of her Nativity and Assumption. 
(c) S. Isid. Hispal. l. Vit. Sanct. c. 68 & seqq. & l. 1. Off. c. 34. Festivitates Antiqui Patres in venerationis mysterio celebrari Sanxerunt, vel ad excitandam Imitationem, vel ut meritis eorum consociemur, atque orationibus adjuvemur: Ita tamen ut nulli Martyrum, sed ipsi Deo Martyrum Offeramus, quamvis in memoriis martyrum constituamus Altaria. The Ancient Fathers did decree, that Feasts should be kept, in the Mystery of our Worship; either to quicken us to the Imitation of the Virtues of the Saints, or that we may communicate in their Merits, and be helped by their Prayers; Not that we sacrifice to any of the Saints, but to the God of the Saints only; though we erect Altars to God, in remembrance of the Saints.  St. Isidore oft dilates himself in the Praises and Worship of holy Mary; and shows, that the Catholic Saint-Servitude derogates not from that Worship, which is due to God only. 
(d) Ildefons. l. Virginit. Mar. c. 12. Venio ad Te, sola Virgo Mater Dei: Procido. coram Te: humilior coram Te: Rogo Te: ut obtineas deleri facta peccati Mei; ut jubeas mundari me ab iniquitate operis Mei, ut facias me diligere gloriam Virtutis tuae, ut reveles mihi multitudinem Dulcedinis Filii tui; ut mihi des loqui & defendere Fidei sinceritatem Filii tui; Concedas etiam mihi, adhaerere Deo, & Tibi: Illi, sicut factori meo: Tibi, sicut Genitrici factoris Mei, etc. I approach to Thee, O only Virgin Mother of God: I prostrate myself before Thee: I humble myself before Thee: I beseech Thee, obtain the cancelling of all my sinful Works, command me to be cleansed from the Iniquity of my Crimes, make me covet the Glory of thy Virtues, reveal unto me the Plenty of the sweetness of thy Son; Grant that I may profess and defend the true Faith of thy Son; and that I may adhere to God, and Thee: To Him, as my Creator; to Thee, as to the Mother of my Creator, etc.  And St. Ildephons prostrating himself before the holy Mother of God, conjures her by whatever is Sacred and Mysterious, in the Conception of the eternal Word, to obtain of Him the Remission of his Sins, to command his delivery from all Iniquity, to render him emulous of her own transcendent Virtues, and to give Him a relish of the delicious Treasures of the Love of JESUS.  
XCI. The Opposers of our Catholic Saint-Servitude, as taught and used by Christians, of all Ages and Nations of the Apostolical Church, regarding more the rind and Criticism of Words, than the Spirit and Truth of Christianity, discovered by the Holy Fathers; are much offended at the Phrase of Command, sometimes used in our Addresses to the Mother of JESUS, in order to his Divine and Theandrick Operations, appertaining to Man's Redemption and Sanctification by Grace; as in this passage of St. Ildefons: Thence inferring, our manifest Idolatry, in Worshipping and Invocating Holy MARY, as the chief and absolute Sovereign over Souls, and Author of Grace and Holiness, [Calvin. l. 3. Instit. c. 20. n. 22. Answer. p. 25. Specul. p. 17.]  
XCII. But as the erecting of Temples, and Consecrating Altars therein, under the Patronage and Protection of Holy Mary, the Mother of JESUS; and the Ordaining Priests, to offer Sacrifice there, upon Her Festivals; or the Imposing her Sacred Name, in Baptismal Regeneration; or making Holy Vows of Evangelical Perfection, in a Religious Society, established in Memory of some Excellent Mystery of her Life, &c. cannot be reputed Idolatry, because none of these Acts are designed, immediately, properly and absolutely to Holy Mary, but to God only, the Supreme Lord of all Creatures; though by Appropriation performed in Remembrance of Her, or of some Mystery relating to Christ, or of some signal Favour obtained of Christ, by her more powerful Intercession and Protection, as by a supereminent Saint, a more glorious Image of the Divine Perfections, and most endeared Favourite in the Court of Heaven; gratefully, piously and duly acknowleged by those our external Acts: So neither can those sensible Marks, of that great Confidence, Catholics conceive, of the power of the holy Mother of JESUS, within his Spiritual Empire, in Requesting Her, to bestow Temporal or Spiritual Gifts, or even to command us, to be cleansed from sin, which cannot be done, but by the power of JESUS only; in the known sense of the holy Church, he esteemed, an Invasion of God's Imperial Power, or a Giving to Holy Mary, that Religious Worship, which is proper to JESUS, the Son of the eternal God; who alone, is the absolute Creator, and Giver of Life, Light, Grace, and of all Good Things. [Eph. 2.8. Jac. 1.17.] And the Sovereign Lord of All, by Essence, and indispensably, in whole and in part. [Levit. 19.4. Ps. 23.1.] Insomuch, that although God, covenanting with his Church, to assist her Governors, Eminential, or Representative, in Teaching all Truth; to cooperate with her Ministers of Sacraments, in Sanctifying well-disposed Believers; and to give Life everlasting, to Faithful Laborours' in his Vineyard, with proportion to their Merits in Christ; by Virtue of his Fidelity, whereby, his promise and performance still run parallel; [Matt. 28.20. Jo. 20.23. Scot 4. d. 1. q. 5. n. 12. 2 Tim. 4.8. Trid. Sess. 6. c. ult.] Yet in Right of God's Essential Supremacy over all Creatures, and Independency on all, no Creature, of whatever Spiritual magnitude, can claim any Gift of his Mercy, or power over his Will, upon any strict Obligation of Justice; [Alens. p. 1. q. 39 m. 1. D. Thom. q. 21. a. 1. D. Bon. 4. d. 46. a. 2. q. 1. Scot q. 1. n. 4. & 11. Smif. tom. 1. disp. 4. q. 5. n. 45.] But as St. Aug. [1. Conf. 4.] says, he giveth what's due, though Debtor to none; because, as St. Anselm remarks, [Prosolog. c. 10.] God is Just, not giving as due, but doing what becomes his Infinite Goodness; upon his promise, passed in his Gospel of Truth and Grace, under the Seals of his most tender Love to Believers.  
XCIII. Whence 'tis manifest, according to the Doctrine and Spirit of the Catholic Church; First, that Faith, Remission of sins, and sanctifying Grace, are not the principal, proper, and Physical Gifts of any, however glorious Creature: Secondly, that God is not rigorously subject to any power beneath himself, as to the dispensing his Gifts and Graces to us. Thirdly, That therefore, whatever the Forms of our Prayers are, their design is, only to desire Gods gracious and glorified Servants, to pray for us; and according to the amplitude of their participated supernatural Dignity, and the acceptableness of their Prayers according to the Measure of that Dignity, covenanted for, in the Gifts of Grace, earnestly and effectually to obtain of God, those Gifts for us, purely by their Mediation of Intercession with God; according to the known Decree of this Sixth General Council, under Pope Agatho, c. 7. Vnusquisque Christianus, solo Deo adorato, invocet Sanctos, ut pro se intercedere apud Divinam Majestatem dignentur; Having given Divine Worship to God only, let every Christian pray to the Saints, that they would vouchsafe to interceded to the Divine Majesty for them, [Syn. Constant. Gen. 6. c. 7.] And according to the practice of the Fathers of the Fourth General Council, under Pope Leo the Great, act. 11. Flavianus post mortem Vivit, Martyr pro nobis oret; Flavian, though dead, lives; Let the Martyr pray for us. [Syn. Gen. Chalced. act. 11.]  
XCIV. Wherefore, although, according to the true Spirit of the Gospel of JESUS, Catholics do piously and confidently covet the Patronage and Protection of the Saints, as subordinate Ministers of manifold Favours, not exceeding their Power; such as are Illuminations, or Suggestions of holy thoughts and desires; Restraining, or destroying the Illusions of Demons; Diverting of many evil Accidents of Man's Life; which are the proper Effects of the Ministry of the Angels and Saints, [Gen. 48.16. & Ps. 90.11. with Matt. 22.30.] Since the Saints are, as the Angels of God; and therefore do offer up our Petitions to God, and join their Prayers with ours; Yet is it not lawful, to Invocate the Saints, of whatever Excellency they be, as chief Authors of Man's Redemption from sin, or of his Sanctification by Grace, or of his Glory with God; this being uncommunicably proper, effectively, to the Omnipotency of God; meritoriously, to the Mediatorship of JESUS Christ; whereof, neither is properly and strictly, subject to the Empire of any Creature, otherwise than through a free condescension and Covenant of the Divine Goodness, for the raising and supporting a Sinners Confidence, in the super-abundant Aides, offered for Man's Salvation; and thus Man Conjures his Friend to command his affections; and Josua's Faith commands God to arrest the Sun in its Meridian, [Jos. 10.14.] And Christ assures us upon his Fidelity, that whatever the true Believer asks in Prayer, God will grant his request, [Matt. 21.22.] Whence the devout St. Augustine, [l. 5. Conf. c. 9] Dignaris enim, quoniam in saeculum Misericordia tua, eyes, quibus omnia debita dimittis, etiam promissionibus tuis debitor fieri. Because thy Mercy, O God, is for ever, thou vouchsafest to become a Debtor to thy own promises; even in regard of those, whose sins thou forgivest. Much rather, when a glorified Soul, asks for a penitent Sinner, dreading the Justice of an offended Father, and fearing the foulness of his own Crimes, and therefore making his Addresses, by the heavenly Courtiers; but with the strongest confidence, by the holy Mother of JESUS, as his chief Favourite, by privilege, 1. of her Divine Maternity, Innocency and Holiness; and 2. of the filial Love of JESUS; through which confidence, St. Ildefons, St. Bonaventure, St. Bernardin, and other Illuminated Servants of God, beg holy Mary to command the dispensing of Divine Favours, in Right of Christ's gracious promise to the Church, and of his super-abundant Love to his Mother; though they still own Her, as a Pure Creature; and therefore as a mere Petitioner; though of a most supereminent Acceptableness with God.   

Sect. XXIV. Testimonies of the Eighth Age.  
XCV. THis pious and learned Age abounds with many Illustrious Witnesses of the received Doctrine and Practice of the Church, as to that Worship and Invocation of the holy Mother of JESUS, with Praises of her Heroical Virtues, and giving Her such Titles of Honour, as are suitable to her Excellent supernatural Prerogatives, asserted in the Contemplations on her Life and Glory. 
(a) Ven. Bed. in 1. Luc. Eadem Voce, Maria ab Elizabeth, quâ à Gabriele benedicitur; quatenus, & Angelis & Hominibus veneranda, & cunctis merito faeminis praeferenda monstretur. Marry, with the same words, is proclaimed Blessed, by Gabriel and Elizabeth; to show, that she is to be worshipped by Angels and Men; and that she is incomparably more Excellent than all Women. & tom. 7. Serm. de Deip. Serviamus semper tali Reginae, quae non derelinquit sperantes in se; cum diligat Jesus orationes sanctorum, & exaudiat, multo magis Matrem suam exandit, pro peccatoribus exorantem. Let us ever serve this Illustrions' Queen, who forsakes not those, who confide in Her; since JESUS loves the Prayers of the Saints, and grants their demands, much rather doth he hearken to his own sacred Mother, praying for Sinners.  Our holy Countryman, Venerable Bede, says, Holy Mary is to be Worshipped, by Men and Angels, as their Queen; that she forsakes not those, who confide in her Protection; and since God delights in the Prayers of the Saints, that he will not reject the Petitions of his own Mother. 
(b) S. Germ. Patriarch. Constant. Theor. Rer. Eccles. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Because we offer up the Divine Mystery, for the Salvation of Souls, and the Pardon of our Crimes, we address our Supplications, in the first place, to the Mother of God, being more Excellent, than all the Saints, and super-celestial Powers; next we have recourse to those, who are more gracious to her Son. And a little after he calls Her, most Holy and Immaculate, and that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That we all must praise this Lady of the Universe. And Scrm. de Assumpt. Mar. he says, Omnia observas Maria, inspectio tua ad omnes se perrigit; Sanctissima Virgo, dignis Teipsam patefacis, neque Spiritus efficaciam caro moratur. That she observes the Condition of all her Clients, extends her care to all, discovers herself to all, and that her Immaculate Flesh hinders not the Vivacity and Power of her Spirit.  St. German, Patriarch of Constantinople, tells us, That even in the holy Sacrifice of the Mass, offered to God, for the Remission of sins, and the Sanctification of our Souls, we in the first place implore the Prayers of the Mother of God, as One, in all Divine Favours and Gifts, transcending all the Saints and Heavenly Spirits. And elsewhere he acknowledges her Universal super-intendency over Christians Wants and Petitions. 
(c) Jo. Dam. Orat. 1. Nat. Deip. Domina, peccatoris Orationem accipe, ardenter tamen amantis & colentis, teque solam gaudii spem habentis, Vitae Antistitem, in gratiam cum filio me reducentem, firmamque salutis Arrham: Receive, O Lady, the Praycr of a Sinner, who still passionately Loves and Worships Thee, reposes his hope of Joy in Thee, as the Guide of my Life, my Reconciler to thy Son, and the Earnest of my Salvation. Vid. Orat. de Dormit. Mar. & Carm. de Nativ. Christ.  St. Jo. Dam. frequently dilates himself in the Praises of the sacred Virgin, giving her magnificent Titles, professing his Veneration towards Her, and humbly craving her Prayers and Protection.  
XCVI. The same Tradition of our Christian Worship and Invocation of the holy Mother of JESUS, is yet further supported, by the clear Testimonies of other Holy Fathers and Illustrious Writers of this Eighth Age. 
(d) S. Cosm. Hieros'. t. 8. Bibl. Patr. hymn. 6. in fer. 5. Misericordiae Januam aperi nobis benedicta Deipara: liberemur per Te à Calamitatibus: pete à filio tuo & Deo, modo dari mihi remissionem malorum quae feci; serva me sub protectionem suam. Blessed Mother of God, open to us the Gate of Mercy: Let us be freed by Thee, from all Calamities; beg of thy Son and God, even now the forgiveness of all my sins: Keep me under thy Protection  Cosm. Hieros'. 
(e) Alcuin. tr. de Usu Psalm. Rogo sanctam & Beatissimam Matrem Mariam, in auxilium Meum. I beseech Holy Mary, the most blessed Mother of God, to aid me.  Alcuinus, 
(f) Synod. Nicen. 2. in Defin. fid. Sanctorum nostrorum, & divinorum Patrum Dotrinae insistentes; & Catholicae Ecclesiae, in qua Spiritus Sanctus inhabitat, Traditionem observantes, definimis: Venerandas Imagines: in templis sanctis Dei collecandas: maximé autem Imaginem Domini & Dei servatoris nostri JESV Christi, deinde Intemeratae Domina nostrae Deiparae: quo, scilicet per hanc Imaginum inspectionem, omnes qui contemplantur, ad prototyporum memoriam & desiderium veniant, ill sque salutationem, & honorariam Adorationem exhibeant. Adhering to the Doctrine of our Holy and Divine Fathers; and observing the Tradition of the Catholic Church, in which the Holy Ghost abideth, we define, That venerable Images shall be placed in the Holy Temples of God: principally of our Lord and God, our Sabiour JESUS Christ; then of our Immaculate Lady, the Mother of God: to the end, that beholding the Images, all may have a Memory and Affection towards their Originals, and offer unto Them, a Salvation, and honourable Adoration.  The Fathers of the Seventh General Council, under Adrian 2. 
(g) Caral. Magn. Sanct. pragm. Decebat, ut templum, quod cunctis Monasticis aedificiis, in regno nostro, formâ & structurâ praeesse videtur; in honorem sanctae Dei Genetricis, à nobis regali studio fundatum, dignitate Consecrationis praecelleret; sicut ipsa Virg●, super omnes choros sanctorum pracellens, exaltata est. It behoved, that that Temple, by our Royal Order erected to the Honour of the Holy Mother of God, and which excels all other Monastical Buildings, within our Dominions, in Workmanship and Beauty, should as much surpass all others, in the Magnificence of its Consecration, as the Holy Virgin herself, excels, and is exalted above all the Choires of Saints.  And Charlemagne in his Laws, for the observance of the Feast of the Assumption of our Lady; and in his Pragmatical Sanction, for the Immunity of the Church of the Holy Virgin in Aquisgran.   

Sect. XXV. Testimonies of the Ninth Age.  
XCVII. THe Piety of the Catholic Church, towards the Holy Mother of JESUS, supported by an uninterrupted Tradition, of the Doctrine and Practice of all former Ages, is confirmed by the Fathers of this Ninth: 1. In their Censure of Claudius' Bishop of Turin, who in this Age revived the Heresies of Nestorius, the Iconoclasts and Vigilantius, all great Enemies of the Holy Mother of JESUS; and as such are proscribed by Church Authority. [Ionas Aurel. Tom. 4. Bibl. patr. Baron. an. 825. n. 58.] 2. In their repeated Veneration and Prayers to the Saints. [Niceph. Constant. Patr. Ep. ad Leon. p. 3. Haym. hom. de Laz. Raban. Ep. ad Otgar.] And 3. in the Decree of the Eighth General Council, justifying the ancient Tradition, of giving that Derivative Honour and Veneration to the Images of Saints, which is given primitively to the Originals, they represent. [Conc. Constant. 4.] And in order to the Holy Virgin, 
(a) Eorum bonorum haredes efficiamur, quae in Christo, vero Deo, reposita sunt non indignis; Idque Immaculatae, inculpataeque Matris ejus, & omnium sanctorum Intercessione. That we may become Heirs of those Blessings, which are prepared in Christ, the true God, for the Worthy; and that, through the Intercession of his Immaculate and spotless Mother, and of all the Saints. S. Niceph. cit.  St. Nicephorus [Epist. cit.] gives an account of the constant practice of the Greek Church, agreeing with that of former Ages, and with the Custom of the Latin.   

Sect. XXVI. Testimonies of the Tenth Age.  
XCVIII. THe same received Doctrine and Practice, of the Veneration and Invocation of Holy MARY, we find supported by the Concord of the Writers of the Tenth Age, relating the Zeal of those Times, in propagating the Glory of the Saints, and requesting their Protection and Prayers. [Windechin. l. 1. Annal. Regino, Chron. An. 655. 773. & 871. Rather. vit. S. Ursmar. Luitprand. l. 4. hist. c. 14. S. Odo Cluinac. l. Transl. S. Mart. c. 5. tom. 7. Bibl. patr.] The words of St. Odo are very expressive. Tu ergo, o bone Martin, pie Pater, Pastor & Patron noster, nobis, filiis & alumnis; nec non & VENERATORIBUS tuis, more tuo, bona confer, noxia submove; & ORATIONUM jugi instantia, gaudia nobis Interminabilis Vitae, obtine. Thou therefore, O Holy Martin, our Pious Father, Pastor, and Patron, continue to grant unto thy Children, Disciples and Worshippers, thy accustomed Favours, defend us from all evils, and by the efficacy of thy earnest Prayers, obtain for us, the Joys of a never-ending Life.   

Sect. XXVII. Testimonies of the Eleventh Age.  
XCIX. IN the Eleventh Age, 
(a) Suid. V Leo. Adjecit homo profanus, ne Mariae Intercessionem quisquam petat. This profane Man added to the rest of his Crimes, that none should presume, through his Empire, to beg the Intercession of Mary. And V Constantius. Eo vesaniae & Vecordiae redactus, ut lege sanciret, ne Mariae quidem Intercessionem quisqu●m petat, neque eam juvare quempiam posse, neque Deipara nominetur: O audacem blasphemiam Saracenicae Religionis, & Judaicae Sententiae! He at length grew to that degree of Insolency and Madness, that he enacted a Law, that no Person should presume to beg the Prayers of Mary, that she was not able to succour any one, and that she should no more be called the Mother of God: O presumptuous Blasphemy of Saracenism and Judaisme!  Suidas reproaches Leo Isauricus, and his Son Constantine, Emperors, of profane Insolency and Madness, in forbidding the honourable Title, and Invocation of the Mother of God; and by asserting her want of power to relieve her Clients and Petitioners. 
(b) Coccius l. de Deip. art. 4.  Hermannus Contract. shows his Piety to Holy Mary, in the Anthems, Alma Redemptoris, and Salve Regina, used in our Church Office, and canonised by its Authority; though severely inveighed against by our Modern Vigilantians; [First Answ. to Misrepres. p. 19] as other Pious Hymns and Prayers, to our Blessed Lady, used by the same Spirit and Authority are. Also, [Specul. B. M. p. 11.] 
(c) Petr. Dam. Serm. 1. not Mar. Virgo, Dei genitrix, cujus pulchritudinem sol & luna mirantur, subveni Domina, clamantibus ad Te jugiter. O Virgin, Mother of God, whose beauty astonishes the great Lights of the World; help, O Lady, all those who earnestly have recourse to thee. & Serm. de Assumpt. Caro Virginis Maculas Adae non admisit. The Flesh of the Holy Virgin was so pure, that it was not blemished with the least uncleanness of the sinful Adam.  St. Peter Damian, a Holy and Learned Prelate, frequently dilates himself, in the Praises, Encomiums, Veneration and Invocation of the Holy Mother of JESUS. And 
(d) S. Anselm. l. Conc. Virg. c 18. Decens erat, ut sanctissima Virgo eâ purîtate niteret, quâ major, sub Deo nequit intelligi. It was but reasonable, that the most Holy Virgin, should be adorned with that purity, than which, a greater beneath God should not he possible. & l. Excel. Virg. c. 6. Invocato Nomine Mariae, etsi merita invocantis non merentur, merita tamen Matris intercedunt, ut exaudiatur. If call upon the Name of Mary, though our Merits avail not, her Merits will plead for us. etc. 12. Subveni nobis Domina piissima; procura ne pereamus. Help us, O gracious Lady; obtain, that we perish not.  St. Anselm, sometime Primate of England, a glorious Light of the British Empire, and Illustrious Champion of the Prerogatives of Holy Mary, humbly commits all the concerns of his Life, to the Protection of the Mother of JESUS, for the securing his Plea to Heaven.   

Sect. XXVIII. Testimonies of the Twelfth Age.  
C. THis Age abounds with a multitude of Illustrious Champions of the Excellencies, Worship and Invocation of the Holy Mother of JESUS; who have left to future Ages special Methods of Practical Devotions, for the advancement of Christian Piety towards Her, and for the acquiring of new Clients. That of 
(a) S. Bern. Serm. 2. adv. Vid. Serm. ult. Assumpt. 2. & 3. sup. Missus. Sup. signum Magnum. de Nativ. Mar. & Epist. 174.  St. Bernard is very remarkable and usual. Thou art our Lady, our Mediatrice, our Advocate; reconcile us to thy Son JESUS, recommend us to Him, plead our Cause before him; Grant, O thou Blessed of Women, through all those Favours JESUS bestowed on thee, through all those Prerogatives thou deservedst of JESUS, through that Mercy thou gavest the World in giving JESUS; That he, who through thy Mediation, would partake of our Miseries; may, through thy Intercession make us partakers of his Glory. In like manner, other Fathers and Doctors of this pious and learned Age, express their Veneration and humble Supplications to the Mother of JESUS. 
(b) Petr. Mirab. l. 2. Mirac. c. 29. & 30.  Petrus Mirab. Abbot of Clunie, reports many Wonders wrought by the Power of holy Mary, for the relief of her Devotees. 
(c) Rupert. l. 7. Cant. O Beata Maria, Mons montium, Virgo Virginum, Sancta Sanctorum; ad omnes quidem convertimur Montes aromatum: ad te prae caeteris ocules levamus, tuum prae omnibus auxilium suspiramus. O Blessed Mary, Mountain of Mountains, Virgin of Virgins, Holy of Holies! we have indeed recourse to all the Mountains of Spices: but to Thee above All, do we lift up our Eyes, and sigh for thy Help, above all.  Rupert Abb. calls the Holy Virgin, the Holy of Holies, and most sublime Mountain of Spices, to which we lift up our Eyes, and crave help. 
(d) Goffr. Serm. 3 Nat. Chr. Condignis Christiani, nostrae Fidei Laeudibus, Christum, & beatissimam ejus Matrem, Mariam Virginem, humiliter atque suppliciter imploremus, ut sua dulcissima pietate, & suae dulcissima Matris Intercessione, animas, & corpora nostra, à peccatis omnibus purget, virtutibus illustret. Let us Christians, with Praises worthy our Faith, humbly and earnestly beg of Christ, and his most Blessed Virgin Mother, that through his gracious Bounty, and her acceptable Intercession, our Souls and Bodies may be purified from all sin, and adorned with Virtues. Et Serm. 7. Purif. Mar. Mater Christi Mater Christianorum est: unde per ipsam ad ipsum recurramus, qui pia & misericordi dispensatione, Matrem suam, nostram esse voluit, ut nobis in nostra necessitate auxilium ferret. The Mother of Christ is the Mother of Christians; therefore let us go to JESUS by Mary, since he through a gracious dispensation of his Mercy, would that his own Mother should be ours too, that she also may aid us in all our necessities. Vid. Serm. 8. 9 11. & 12.  Goffrid. Abb. Vindoc. invites all, to beg of her, perfect Purity and Holiness; calls her the Mother of Christians, through God's special bounty, that JESUS may by her, be more effectually moved, to relieve us, as his Brethren; and that none would perish, did they cordially implore her Prayers. 
(e) Hug. de S. Vict. Serm. 34.  Hug. de S. Vict. begs of God, that through the Merits and Prayers of Holy Mary, the Sun of Justice may always shine mildly upon us. 
(f) Rich. de S. Vict. in Cont. c. 23.  Rich. de S. Vict. says, that not only the Miserable, but even our Miseries too, pray to the Mother of Mercy, and are heard by Herald 
(g) Arnold. Carnot. Tr. de Laud. Mar. Filii Gloriam, cum Matre, non tam communem judico, quam eandem; erat una Christi & Mariae voluntas, unumque pariter Holocaustum offerebant; unde communem in mundi salute effectum obtinuit. I judge that the Glory of the Son and Mother, is rather one and the same, then common to both, because both acted by one Will, and both offered the same Sacrifice, so that both wrought the common work, which is the Salvation of Mankind.  And Arnoldus Carnot. affirms. That by reason of the Correlation of JESUS and Mary, as Son and Mother, grounded on their Con-substantiality, they have a mutual Interest in the Conversion of Sinners, Holiness of the Just, and Glory of the Saints.   

Sect. XXIX. Testimonies of the Thirteenth Age.  
CI. IT were superfluous, no offer a Catalogue of the Asserters of the Prerogatives and Praises of Holy Mary, and of the Veneration and Invocation due to her, in this Age, wherein the most Learned and Holy Schoolmen, the Illustrious Champions of Catholic Truth and Sanctity, do specially agree in this great Point, of the Innocency, Equity and Antiquity of our Christian Worship and Mediation of Intercession, to the Holy Mother of JESUS. 
(a) Alex. Halens. p. 3. q. 9 m. 2. p. 4. q. 26. m. 3. a. 4. Sect. 2. & L. Immac. Conc. apud cavel. Rosar. Saec. 13.  Alexander Hales, of an honourable and ancient Family of that Name in Kent, the first Doctor of the Seraphical Order, the first Compiler of School-Divinity, and the first Master of the two great Lights of the Church, the Seraphical and Angelical Doctors, S. Bonaventure and S. Thomas; doth most amply and efficaciously prove, the due use and advantages of Saint-Servitude, of their Prayers to God for us, and their presenting our Petitions to God. 
(b) S. Bon. Specul. B. M. Offic. Compass. Coron. B. M. Carm. Super Salve. Laus B. M. Psalter. min. & Psalter. B. Mar. Cantica, Hymmi, Symbolum & Litan. B. M. Com. ad 11. Luc. Serm. de B. M.  St. Bonaventure is a most singular Champion and Propagator of the Praises, Honour, Worship and Invocation of Holy MARY, as Queen of Angels and Saints, and endowed with all the Privileges of Grace, Glory and Power, in the Kingdon of JESUS, communicable to the Best of Pure Creatures. 
(c) S. Thom. Aquin. 1. d. 17. q. 2. a. 4. & d. 44. a. 3. Opusc. 61. grad. 10. Lact. 6. in 3. ad Gal. & 2. 2. q. 83. a. 4. & q. 103. a 3. & 4: & p. 3. q. 25. a. 6.  St. Thom. Aquin. is another Illustrious Defender of the Prerogatives, Immunities, and Rights of the holy Mother of JESUS: He proves, that by Virtue of her Divine Maternity, she approaches next to God, in all communicable Perfections; is free from all sin, is to be worshipped and Invocated with supereminent Saint-Servitude; and is the mighty Envoy of our Nature to God, for the reconcilement of Mankind. 
(d) Albert. Magn. Marial. c. 230.  Albertus Magnus speaks in the same Phrase: In his Marial, he says, that God, in regard that his Son JESUS, was the Son of Mary, endowed her with a kind of infiniteness of supernatural Perfection. 
(e) S. Anton. de Pad. Thom. Cantapret. Rich. Mediavil. Nicol. de Lyr. Jacob. de Vorag. Pelbert. Stellar.  In like manner a most Illustrious train of other learned and holy Preachers and Doctors of this zealous Age, in their Panegyrics, Sums of School-Divinity, and Questions on the Books of Sentences, do frequently justify and propagate this sound Doctrine and Practice of supereminent Servitude; with so constant an Assent, received from above. 
(f) Robert. de monte. Suppl. Chron. Sigebert. an. 1228.  The use whereof proved extremely beneficial to the People of Soisson, who touched with the Holy fire, found a prodigious Redress, through the Mediation of the holy Mother of JESUS. 
(g) D. Bon. Spec. B. Mar. Lect. 7. consid. 6. Ipsa, non tantum in plenitudine Sanctorum detinetur; sed etiam in plenitudine Sanctos detinet, ne eorum plenitudo minnatur; detinet nimirum Virtutes, n● fugiant; detinet Merita, ne pereant; detinet Daemons, ne noceant; detinet Filium, ne peccatores percutiat.  Whence the Seraphical Doctor might duly conclude; That Holy Mary had, not only a comprehensive Fullness of all Perfections of the Saints; But moreover keeps the Saints themselves in their Fullness, that it diminish not; preserves their Virtues, that they slack not; supports theih Merits; that they perish not; restrain the Devils, that they hurt them not; and appeases her Son, that he punishes not.   

Sect. XXX. Testimonies of the Fourteenth Age.  
CII. THis Age still gives clear Evidences, of the Piety, both of Eastern and Western Churches, towards the Holy Mother of JESUS. 
(a) Nicephor. Gregor. l. 9 Hist. Constant.  In the East, we have the Emperor Andronicus the Elder; of whom it is reported, as a Test of the Belief and Practice of the Grecians, and as a signal Mark of his Christian Zeal, that he ever carried in his Bosom, the Image of Holy Mary, in witness of his special Veneration towards Her; and of his confidence in her Protection and Prayers; for a further proof whereof, he frequently kissed it, with Expressions of great Tenderness and Devotion towards Her, upon his Deathbed. 
(b) Scot 3. d. 3. q. 1. n. 10. Quod est Excellentius, videtur attribuendum Maria, si authoritatibus Sacra Scriptura, & Ecclesiae non repugnet.  But in the West, the Zeal of this Age is wonderfully conspicuous, in Asserting the Preservation of the Holy Mother of JESUS, from the Gild of Original Sin, revived, and amplified, An. 1303. by our renowned Countryman, the subtle and Pious Doctor John Dunscot, the Glory of England, the Ornament of Oxford, the Star of the Seraphical Order, and the Illustrious Champion, of the transcendent Perfections of Holy Mary; of the Amplitude whereof, he prescribes this certain RULE, That all that Excellency must be allowed to Holy Mary, which is not against the express word of God, or the Authority of the Catholic Church. 
(c) Durand. 4. d. 49. q. 4. a. 1. Aug. Triumph. q. 17. Sum. a. 3. ad 2. Franc. Mayr. Hug. de Prat. Petr. Aureol. Jo. Baccon. Holcot. Greg. Arim. Rusbrock. Vid. Cavel. Rosar. Saec. 14. Herald p. 2. tr. 2. d. 6. n. 38.  To these may be added, a vast Cloud of authentic Witnesses of our Catholic Saint-Servitude in General; and of the supereminent Worship and Mediation of Intercession, acknowledged through all former Ages of the Church, to be specially due, to the holy Mother of JESUS.   

Sect. XXXI. Testimonies of the Fifteenth Age.  
CIII. THE Piety of this Age, towards Holy Mary, is manifest; 
(a) Art Wickleff. 48. apud Gualt. Saec. 14. tit. haer. c. 14. Castro V Sancti. Walfingh. hist. p. 338. Waldens. t. 3. p. 204. Ausu nimio debacchatur Wicleff in Sanctos, eos orare prohibens; festivitates eorum, & Honours quoslibet interdicens. Wickleff with an excessive Insolence, rages against the Glorious Saints, denying they may be prayed unto, and forbidding their Feasts to be solemnised, and any Honour to be given unto them. Thom. James in his Apology for Wicleff, wherein he shows, the Conformity of that Innovators Doctrines, with that of the now Church of England, c. 8. Sect. 24. & 25. is persuaded, that Wicleff, in his later and more learned Works, retracted his opinion of Praying to the Blessed Virgin Mary.  from the Judgement of Catholic Writers, who about the time of the Council of Constans, asserted the Veneration and Invocation of the blessed Virgin, against the then spreading Impostures of Wicleff, [l. 3. Trialog. c. 30.] against this ancient Doctrine and Practice of the Catholic Church; of which our learned Countryman 
(b) Thom. Waldens. cit. calls Wicleff, Hostis omnium Sanctorum, a professed Enemy of all Saints. V eod. t. 3. Tit. 13. c. 118.  Waldensis, gives an exact account, evidently proving, That the glorious Saints, according to the degree of their supernatural State and Grandeur, aught to be honoured, and magnificently worshipped; not Latreutically, as Infinite and Independent Deities, as our conscious Opponents would have it believed, the better to colour their Separation from the ancient Body of Christians, of the true Apostolical Line of Descent; but with a sub-ordinate and relative Veneration; due to them in Right of their participated Excellencies, of Grace and Glory. 
(c) Conc. Basil. Sess. 36. Declarantur, sententiam eam, quae tuetur, quod beata Virgo, praveniente & operante Gratiâ dei singulari, Originali peccato obnoxia non fuerit, Piam, Sanctam; Cultui Ecclesiastico, Fidei Catholica, Recta rationi, & Sanctis literis consonam; ideoque tenendam esse. It is declared, That the Opinion which maintains, That the Blessed Virgin, through the special preventing and operating Grace of God, was not at all liable to Original Sin; Is Pious, Holy, and agreeable to the Worship used towards her in the Catholic Church, to Holy Catholic Faith, to the Principles of Reason, & Holy Scripture; and is therefore accordingly to be retained. Again Sess. 43. Constituitur, ad turbas Ecclesia sedendas, Pacemque & Vnionem fidelium, Intercessione divae Virginis impetrandam; Debita solemnitate Festum Visitationis Beatae Virginis celebretur. It is decreed, That for the appeasing all present troubles arisen in the Church; and for the obtaining a firm Peace and Union of Believers, through the Intercession of the Divine Virgin; the Feast of the Visitation of the Blessed Virgin, be kept with due Solemnity.  We have also the Judgement of the Fathers of the Council of Basil, asserting as Pious, Holy, and according to Divine Revelation, the Doctrine of the preservation of the ever Immaculate Mother of JESUS, from all stain and liableness to Original Sin: [Conc. Basil. Sess. 36.] And in recommending, in a most special manner, the Veneration and Invocation of Holy Mary, as a most effectual Means, for the obtaining of God, the Blessings of Peace and Union between Christian Princes; [Sess. 43.]  
CIV. The same Religious Practice is confirmed, 
(d) Jo. Gerson. Colloq. de Mendic. Spir. p. 2. Virgo gloriosa, spes certa, & Refugium singulare peccatorum; & tu Sancte Angele Dei Custos bone, ac caeteri alii sancti caelestes, estote adjutores; defendite, consulite, associate, propellite Canes illos Infernales. O glorious Virgin, my secure Hope, and singular Refuge of Sinners; and thou O Holy Angel of God my good Guardian; and all the other Saints of Heaven, be my Helpers, defend me, direct me, be present with me, drive from me those Infernal Dogs.  by the devout Chancellor of Paris, who calls the holy Mother of JESUS, The firm Hope, and special Refuge of Sinners. 
(e) Dion. Carth. Serm. 4. de Omnib. Sanct.  Dion. Carthus. humbly begs the Protection and Prayers of the Saints. 
(f) B. Laur. Justin. Serm. Nat. Mar. Igitur ad honorem hujus Virginis praecinamus in Confession; Jesum veneremur in matre, matrem honoremus in filio; utrisque vota nostra fideliter exolvamus, quatenus filium Genitrice interpeliante pro nobis, vincamus mundum. Therefore let us sing in Confession to the Honour of this Virgin; Let us worship JESUS in his Mother, and honour the Mother in JESUS; Let us with all Fidelity pay our Vows to both, that the Mother interceding to the Son for us, we may conquer the World.  Blessed Laurence Justinian, having heaped up many Excellent Praises and Honourable Titles, as an Illustrious Monumeni of his Piety, to Holy Mary; offers up his Vows of Fidelity to Her, beseeching God, that he may become victorious over his sensual Passions, by her Mediation. 
(g) S. Bernardin. Serm. 15. de Fest. Virg. Eo actu fidei & obedientiae, plus mercuit, quam meruerint omnes sancti, omnibus actibus, ac meritis suis. That act of Faith and Obedience, wherewith holy Mary, professing herself the Handmaid of our Lord, consented to become the Mother of JESUS, she merited more, than all the Saints did, by all their Acts and Merits. & Serm. 61. Oportuit, ut sic dicam, faeminam elevari ad quandam aequalitatem divinam, per quandam quasi infinitatem perfectionum & gratiarum: Non timeo dicere, quod in omnem gratiarum influxus, Jurisdictionem quandam haebuerit: Quandam Jurisdictionem, habet in temporalem Missionem Spiritus Sancti. It behoved, (If, I may so say,) that that Woman should be exalted to a certain degree of Divine Likeness, as to a kind of resemblance of an Infiniteness of supernatural Perfections and Graces: I may presume to say, that she had granted to Her, an Exuberant Power, over the Influences of Grace: and that she had a Kind of Jurisdiction in the temporal Mission of the Holy Ghost.  The devout St. Bernardine, in his sublime Panegyrics, frequently exhorts his zealous Hearers, to a supereminent Esteem of the Excellencies of Holy Mary; and specially to confide in her Protection and Prayers, as being singularly privileged above all PURE CREATURES; the most powerful Advocate, Patroness and Mediatrice of Christians; The holy Sanctuary of Propitiation, and the most indulgent Refuge and Safeguard of penitent Sinners. 'Tis very remarkable, what he affirms, [Serm. 15. de S. Mar.] That the high acts of Faith and Obedience, which this Divine Creature used, in her assent to the stupendious Mystery of the Incarnation, were incomparably more Meritorious and acceptable to God, than the Collection of all the most inflamed Operations of the Saints. And again [Serm. 61.] That she was endowed with a kind of Immenseness of Sanctity, Grace and Perfection; and with an almost unconfined Jurisdiction over the Treasuries of heavenly Grace. 
(h) Thom. à Kemp. Petr. de Alliac. S. Vincent. Ferrer. Alphons. Tostat. S. Jo. Capistr. Nicol. Cusan. S. Antonin. Nicol. Orb●ll. Heur. Harph. Biel. Trithom. Bapt. Mantuan.  To these we might add, an Immense Catalogue of Illustrious Schoolmen, Controvertists, Preachers and Historians of this flourishing Age of the Church; who oft repeat this Primitive Doctrine and Practice, and with exemplar Zeal, do humbly Venerate and Invocate the holy Mother of JESUS, as their most potent Advocate, at the Throne of her Son JESUS, for the Blessings of this, and the next Life.   

Sect. XXXII. Testimonies of the Sixteenth Age.  
CV. IN this Age the Fathers of the Illustrious Council of Trent, managed by a special Providence of God, for securing the Ancient Doctrine and Customs of the Catholic Church, received from above; against the Innovations of Schism and Heresy, by monstrous super-fetations invading God's Sanctuary, and polluting whatever is Sacred, with their unclean private Spirit; 
(a) Trid. Sess. 25. Decret. de Invoc. Mandate Sancta Synodus omnibus Episcopis, & caeteris docendi munus, curamque sustinentibus;  juxta Catholicae & Apostolica Ecclesiae usum, à primavis Christiana Religionis temporibus receptum, sanctorumque Patrum consentionem, & sacrorum Consiliorum decreta: fideles diligenter instruant: Sanctos una cum Christo regnantes, Orationes suas pro hominibus Deo offer; bonum atque utile esse, suppliciter eos invocare; & ob beneficia impetranda, à Deo, per filium ejus JESUM Christum, Dominum nostrum, qui solus, noster Redemptor & Salvator est, ad eorum orationes, opem, auxiliumque confugere. The Holy Synod commands all Bishops, and others, whose Office and Care it is, to teach; That according to the Practice of the Catholic and Apostolic Church, received from the first Ages of Christian Religion; the unanimous Consent of Holy Fathers, and the Decrees of Sacred Councils; they diligently instruct the Faithful; that the Saints who Reign with Christ, do offer to God, their Prayers for Men; that it is Good, and useful, humbly to Invocate them; and to have recourse to their Prayers, Help and Assistance, for the obtaining Benefits from God, through his Son JESUS Christ our Lord, who only is our Redeemer and Saviour. Again, Sanctorum corpora, quae viva membra fuerunt Christi, & templum Spiritus Sancti; à fidelibus veneranda esse: per quae multa beneficia à Deo hominibus praestantur: Imagines porro Christi, Deiparae Virgins, & aliorum Sanctorum; retinendas, eisque debitum Honerem, & Venerationem imperiendam. That the Bodies of Saints, which were the living Members of Christ, and the Temple of the Holy Ghost, are to be worshipped by the Faithful; and that thereby, God bestows many favours on us: Also that the Images of Christ, of the Holy Virgin Mother of God, and of other Saints, be retained, and that due Honour and Worship be given unto Them.  do with great earnestness, maintain this pious and useful point of Saint-Servitude in General; and in a special Manner, do encourage Christians to a supereminent Worship and Invocation of the holy Mother of JESUS; while they, not only recommend unto us, an Imitation of the sublime Virtues of the Saints, [Trid. Sess. 25. Decr. de Invoc §. Illud vero.] and a Veneration of their Persons and Representatives, by reason of those Virtues; by which they are the Living Members and Temples of the Holy Ghost, [§. Sanctorum.] 
(b) Declarat Sancta Synodus non esse suae Intentionis, comprehendere in hoc decreto, ubi de peccato Originali agitur, Beatam & Immaculatam Virginem Mariam, Dei Genitricem; sed observandas esse constitutiones. sixth P. 4. quas innovat. This Holy Council declares, that it intends not in this Decree, of Original Sin, to comprehend the Blessed and Immaculate Virgin Mary, Mother of God; but that the Constitutions of Sixtus the Fourth, be observed; which are hereby renewed. Vid. Const. 1. Cum praeexcelsa. where Holy Mary is called, the Queen of Heaven, Way of Mercy, Mother of Grace, Friend of Piety, comfort of Mankind, and the earnest and watchful Petitioner of the King of Hcaven, her Son; for the Salvation of the Faithful, oppressed with the burden of their Sins.  But moreover lays a most solid Foundation and Motive, of all the supernatural Grandeurs, and consequent duty of supereminent Worship and Invocation of the holy Mother of JESUS; for as much as that in regard of her inneffable Privilege of her Divine Maternity, they will not conclude Her, under the General Curse of Original Sin, [Sess. 5. Decret. de peccat. Orig. §. declarat.] whereby they show, their high Opinion, of the exuberant Amplitude of the Grace, Holiness and Glory of the Blessed Virgin; her supereminent Merits, and Acceptableness to God; and of that Veneration, upon such pressing Motives, due to Her; with a firm Confidence in the Success of her Protection and Prayers. 
(c) Vid. Beauxamis l. de Cult. Sanct. c. 24. Castro Verb. Sancti. Lindan. l. 3. Panopl. Eck. Euchyr. c. 15. Perez. p. 3. de Tradit. Grysald. Decis. q. 27. Jod. Cocc. t. 1. Thes. l. 3. & seqq. Caenis. Marial. l. 5. c. 6.  Besides these Fathers, this Learned and Zealous Age affords innumerable eminent Doctors, who abundantly maintain this Article of Saint-super-eminent Servitude, against the Assaults of Luther, Calvin, and other Innovators; as most Ancient, Pious and Useful, to all, who believe, confide in, and hope for the Communion of Saints.   

Sect. XXXIII. That the Innocency, Equity and Antiquity of the Supereminent Veneration, and Invocation due to Holy Mary, with Magnificent Praises, and Titles of Honour, aught to be acknowledged by all True Believers.  
CVI AS for this present Age, wherein we now live, if we humbly cast an Eye back, on the Chain of this Doctrine and Devotion, which links us fast, to the Apostles Times; and to the Oracles of the Evangelists, Angels, and Christ, delivered by them, in favour of the Excellencies of holy Mary; which are thence handed to us; and are from intrinsical Causes supported, by the supereminent Privileges, of the ever-Innocent, most holy and Glorious Mother of JESUS, the Sovereign Mediator of Men and Angels; can we believe, and hope in JESUS, and not bless holy Mary, by whom we have JESUS? can we love JESUS, and not Honour his Sanctuary, wherein the power of the Almighty, made ●●e Word Flesh to abide with us? Can we apprehend the Idea of a Mother of JESUS, beautified with all the Excellencies of Nature and Grace, con-naturally sitting her, for so stupendious an Operation, and now glorious in Heaven, next beneath JESUS, and not bend our knee, with an humble acknowledgement of that her unaccessible Grandeur? Or can we conceive her nearness to God, Her clear sight of the infinite Mirror of all Creatures, Her co-operation to Man's Redemption and Holiness, and Her exuberant fullness of Charity; and yet deny that she offers her Prayers still to JESUS for us; and knows those Wants, Tears and Prayers, which we pour forth in the presence of her Son JESUS? Surely, such impregnable Motives, drawn from Authorities, Reasons, and Obligations, so convincing, should effectually induce any sincere Enquirer of Truth, and not prepossessed by Passion, or Party, to confess the Innocency, Equity and Antiquity of the Veneration and Invocation of holy Mary; asserted in the Contemplations, on her Life and Glory; and that its propagation and practice, through the Christian World, of all Tongues, Ages and Manners, must be according to St. Augustine's Rule, [l. 22. Civ. c. 7.] An effect of God's Power, and not of Man's Persuasion; And that, as Richard of St. Victor speaks, [l. 1. Trin. c. 2.] If it be an Error, it proceeds from the irrefragable Authority of Truth itself, speaking by such Signs and Wonders, as are proper to God only.  
CVII. Yet further, even in this Critical Age, which nicely searches the most authentic Records of Time, Monuments of Councils, and Fathers, Authorities of Miracles, and Opinions of Schoolmen, Panegyrists, and Mystical Divines; there be so many Illustrious Assertors of this true and solid Devotion, towards the holy Mother of JESUS; so many conspicuous Testimonies, of the Judgement of our Chief Bishops, amplifying the Sacred Mysteries of holy Mary, erecting Monuments in Honour of her Name, establishing Festivals, for an encouragement of the Doctrine and Practice of this supereminent Saint-Servitude; and in condemning the pretended Zeal of some few scattered Members, who against the whole torrent of the Catholic World, have lately endeavoured to asperse this Worship and Invocation, through a pretended Indiscretion of some too credulous devoties; finally, there be so many convincing Arguments of its Innocency, Equity and Antiquity, drawn from the constant Practice of the Catholic Church diffusive; in solemnising the Mysteries of the holy Mother of JESUS, frequenting Oratories dedicated to God, under her Memory; and registering themselves, Disciples of Christian Perfection, in Religious Orders, Confraternities and Sodalities, established by Church-Authority, under some Illustrious Mystery of Holy Mary, for the improvement of Virtue, with marvellous Success, through all Nations of the Christia● World; That it were too great an Insolency, to impeach this Truth and Custom, either of Novelty or Superstition.  
CVIII. Conclude we then, That supereminent Praises, Titles of Honour, Veneration, and Invocation of Prayer, are due to the holy Mother of JESUS; being drawn from Motives so Just, of the Almighty's Love and Bounty to Her, and Her thence ensuing Excellencies and Perfections, above all other PURE CREATURES; and being conveyed unto us, by a perpetual Series of Classical Fathers, Pastors and Doctors, from the Apostles time; without possibility of showing, their beginning in any later Age; or any Opposition from any, but such, as, besides their guilt of other Heresies, decried, even by our Antidicomarians; have been, even for that Cause, cut off from the Unity of the Catholic Communion; as appears in the Manichees, Eustathians, Vigilantians, Claud of Turine, Pseudo-Apostles, Waldensians, Almaricus, Wicleff, Luther, and Calvin, Enemies of the Glory of the Saints, of their acceptableness to God, and of their Communion with the Just; as if they, who sometimes prayed with us, should now, either not pray, or to no purpose do pray for us; and that they, who here relieved us by their Prayers, should now, not know us, nor mind us, nor have any power with God, to assist us. [Cassiodor. l. 1. Institut. c. 13.]  
CIX. So that, nothing doth offer itself further, to incapacitate the Glorious Saints; and above all these, the most Innocent, Holy, and Glorious Mother of JESUS; to hear our Praises, Honourable Appellations, Expressions of Veneration, and humble Petitions; and to help us in our Wants; since 'tis possible, Pious, Authorised and Beneficial; and this, more effectually, in order to holy Mary, by how much more glorious she is, whom we Petition; and by how much the greater Authority, this Doctrine receives, from its ancient Tradition, as to matter of Right and Duty; and its ancient Practice, and the many undeniable stupendious Benefits, thereby obtained, [Trid. Sess. 22. c. 3. de Sacrif. Miss. & Sess. 25. decret. de Invoc.] above all exception evidenced, in matter of Fact; from the Histories of a Times, and of Classical Writers living in those times; agreeing, both to the Doctrine received, and Devotions used, and Benefits granted; and consequently obliging us, to the like Practice; and this, most Eminently, towards the holy Mother of JESUS, because most excellent, in all communicable Perfections, above all, however glorious, PURE CREATURES; and therefore deserving supereminent Praises, Titles of Honour, most profound Veneration, and our humblest and most confident Addresses, that she vouchsafe to become our Advocate to JESUS; The God of all Glory, the Giver of all Grace, the Forgiver of all Sin, and the Saviour of Men and Angels, from whom ever gins; and to whom finally are directed, all Praise, Honour, Worship and Supplication, (through the Mediation of the Glorious Queen of Men and Angels;) as from, and to, the Head-spring of all supernatural Light, Grace and Glory. Amen.   
FINIS.   

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