The Virgin Mary Misrepresented by the Roman Church, Chapter 1 · Section 3
SECT. III. Of the Bleſſed Virgins Conception being Immaculate.
THough the pretended Infallible Chair has not thought fit as yet to determine the Controverſie about the Immaculate Conception, for Reaſons we ſhall after give, (which have no relation at all to Piety, but to Craft and Cunning, leſt the breach about it in their own Church ſhould be made wider) yet however it has given them leave to pray that, which it dare not command them to believe as an Article of Faith. Almoſt every Church is furniſhed with Offices to that purpoſe; ſome of which I ſhall here ſet down, beginning with our own Church.
I find in an Old Primar of Salisbury (fol. 127.) The Hours of the Conception of the Bleſſed Virgin, wherein this is plainly aſſerted againſt all Oppoſers.
Ad Matutinum. Hymnus.
BEnedicta conceptio Virginis Matris Mariae
Feſtivetur cum gaudio, aſſit dies laetitiae:
Laetetur tota regio ſerviens regi gloriae,
Non obſtante objurgio detrahentis invidiae.
LET every place that ſerves the King of Glory,
Obſerve a Feaſt and keep an Holiday
For the Conception of the Virgin Mary,
Howe'er detracting Envy may gainſay.
Oremus.
Deus, qui pro ſalute humani generis Carnem glorioſae Virginis Mariae aſſumere dignatus es, & ipſam ſine Macula concipiendam ante ſaecula in Matrem praeeligiſti; concede propitius, ut qui de ejus conceptione (quae fuit noſtrae redemptionis, necnon temporum plenitudinis exordium) laetamur,ejus piis interceſſionibus ab inſtantibus periculis & à morte perpetua liberemur, &c.
Let us Pray.
God, who for the Salvation of Mankind didſt vouchſafe to aſſume the Fleſh of the glorious Virgin Mary, and before all Ages didſt pre-elect Her for thy Mother to be conceived without Spot; mercifully grant, that we who rejoice in her Conception (which was the beginning of our Redemption, and alſo of the fulneſs of Times) by her pious Interceſſions, may be delivered from preſent dangers, and from everlaſting death, &c.
Ad primam. Hymnus.
Erubeſcant inſenſati qui reſpuunt celebrare
Myſteria tam ſacrati diei & feſtivare;
Quo anno fuerunt copulati vir cum ſua muliere,
Peſſimè ſunt adviſati ſic volentes deviare.
Hymn.
Shame on thoſe ſenſleſs Perſons that refuſe
This high days Myſteries to celebrate;
When ſhe conceived was by Marriage uſe,
They're ill advis'd that thus will deviate.
Verſ. In conſpectu Altiſſimi immaculata permanſiſti.
Reſp. Dei genetrix, intercede pro nobis.
Verſ. Thou didſt remain immaculate in the ſight of the moſt High.
Anſ. O Mother of God, Intercede for us.
Ad Tertiam. Hymn.
Conceptio mirabilis ab Angelo nunciata,
Maria tam laudabilis in conceptu praeſervata,
Eſt unde venerabilis Eccleſia illuſtrata,
Et in ſuis miraculis & laudibus honorata.
An Angel brings the News of her Conception,
So wond'rouſly ſecur'd from ſins Infection;
The Church that hence derives illuſtrious Rays,
Strives to proclaim her Miracles and Praiſe.
Ad Sextam. Hymn.
Ave Regina coelorum, inter omnes mitiſſima;
Ave decus Angelorum, inter omnes pulcherrima,
Simul & Archangelorum omni laude digniſſima,
Quae concepta vitiorum ſine labe puriſſima.
Hail Queen of Heav'n, yet mild beyond compare;
Hail ornament of Angels, none ſo fair:
Worthy the Praiſe of an Archangels ſtrain,
Whoſe pure Conception was without all ſtain.
Ad Nonam. Hymn.
Quum corpus & viſcera quae dominum portaverunt,
Virginalia ubera quae ipſummet lactaverunt
Beata ſunt & opera tua, & qui crediderunt
Quod ſine labe concepta poſt & ante remanſerunt.
Since that the Womb that bare our Lord, the Breaſt
That gave him ſuck, and all thy Works are bleſt;
They're bleſt too, that believe thee without ſtain
Conceiv'd, an Ever-Virgin to remain.
Ad Veſperas. Hymn.
Salve Mater ſalutaris, quae es ſoror inſignita,
Salve quia Deum paris Angelorum ſpes & vita,
Salve Virgo ſingularis verè ſacra Margarita,
Salve quia ſtella maris es ſine labe concepta.
Hail ſaving Mother and our Siſter too,
Gods Mother, Angels Life, and Hope art thou;
Hail ſacred Pearl, thou Virgin ſingular,
Conceiv'd without all Spot, the Seas bright Star.
Ad Completorium. Hymn.
Matris Dei conceptio eſt noſtrae redemptionis
Potiſſima inceptio atque reparationis,
Et non mirum: Exemptio antitiquae contagionis
Fuit & in principio ipſius creationis.
When firſt Gods Mother was Conceiv'd, began
The reparation of loſt Man;
Sins old Contagion firſt eſcap'd our Nature,
When ſhe began to be a Creature.
Before theſe Hours is a Picture of God the Father, ſpeaking theſe words to the Bleſſed Virgin; Tota pulchra es, amica mea, & non eſt macula in te. Thou art wholly fair, my Love, and there is no Spot in thee.
I find another Office of her Immaculate Conception in ſeveral Books aLitaniae variae Colon. 1643. p. 221. L' Office Divin. Pariſ. 1658. Heures dedices au Roy. Pariſ. 1662.out of which I ſhall ſet down a few Paſſages.
Ad Matutinum. Hymn.
AB aeterno Dominus te praeordinavit
Matrem unigeniti Verbi, quo creavit
Terram, pontum, aethera: Te pulchram ornavit
Sibi ſponſam, in qua Adam non peccavit.
BEfore the World thou waſt deſign'd to be
The Mother of that Word, by whom the Sea,
The Earth and Heavens were made: He beautifi'd
Thee for his Spouſe, and in this faireſt Bride
Adam ne'er ſinn'd, altho' in all beſide.
Oremus.
Sancta Maria, regina coelorum, mater Domini noſtri Jeſu Chriſti & mundi Domina, quae nullum derelinquis & nullum deſpicis; reſpice me Domina clementer oculo pietatis, & impetra mihi apud tuum dilectum filium cunctorum veniam peccatorum: Ut qui nunc ſanctam tuam conceptionem devoto affectu recolo, aeternae in futurum beatitudinis bravium capiam, ipſo quem Virgo peperiſti donante Domino noſtro Jeſu Chriſto, qui cum patre, &c.
Let us Pray.
O Holy Mary, the Queen of Heaven, the Mother of our Lord Jeſus Chriſt, and Lady of the World, who neither forſakeſt nor deſpiſeſt any one; look upon me, gracious Lady, with an Eye of Pity, and obtain for me, of thy beloved Son, Pardon of all my Sins: That ſo I, who now remember thy holy Conception with devout Affection, may hereafter receive the Reward of eternal Felicity, by the Donation of him, whom thou, remaining a Virgin, did'ſt bring Forth, our Lord Jeſus Chriſt, who with the Father, &c.
Ad primam. Hymn.
Salve Virgo ſapiens, domus Deo dicata,
Columna ſeptemplici menſa que exornata;
Ab omni contagio mundi praeſervata,
Ante ſancta in utero parentis quàm nata.
Wiſe Virgin hail, Gods holy Houſe thou art,
Seven Pillars and a Table, thee adorn;
The Worlds Contagion ne'er defil'd thy Heart,
Cleans'd in thy Mother's Womb, whilſt yet unborn.
Ad Tertiam. Hymn.
Salve Arca foederis, thronus Salomonis,
Arcus pulcher aetheris, rubus viſionis:
Virga frondens germinis, vellus Gideonis,
Porta clauſa numinis, favuſ que Samſonis.
Decebat tam nobilem Natum praecavere
Ab originali labe Matris Evae
Almans, quam elegerat, genetricem verè
Nulli prorſus ſinens culpae ſubjucere.
Hail ſaving Ark, and Throne of Salomon,
Hail Heaven's fair Rainbow, Buſh of Viſion,
Thou budding Rod and Fleece of Gideon,
Gods Gate ne'er opened, Sampſon's Honey-comb.
'Twas fit a Son ſo noble ſhould obtain
Freedom from Mother Eve's original Stain,
For her whom we Gods Mother truly call,
Nor leave her under any Sin to fall.
Ad Sextam. Hymn.
Salve Virgo puerpera, templum Trinitatie,
Angelorum gaudium, cella puritatis,
Solamen moerentium, hortus voluptatis,
Palma patientiae, cedrus caſtitatis,
Terra es benedicta & ſacerdotalis,
Sancta & immunis Culpae Originalis.
Hail Virgin Mother, Houſe o'th' Trinity,
Delight of Angels, Cell of Purity,
The Mourners Joy, Cedar of Continence,
Garden of Pleaſure, Palm of Patience,
Bleſt Ground, like that which to the Prieſts did fall,
Holy and free from Sin Original.
Antiph. Haec eſt virga in qua nec nodus originalis, nec cortex actualis culpae fuit.
Antiph. This is the Rod, in which was neither the Knot of Original, nor Bark of actual Sin.
Verſ. In conceptione tua, Virgo, immaculata fuiſti.
Reſp. Ora pro nobis patrem cujus filium peperiſti.
Verſ. O Virgin, in thy Conception thou waſt immaculate.
Reſp. Pray for us to the Father, whoſe Son thou broughteſt forth.
Oratio.
Deus qui per immaculatam Virginis Conceptionem, dignum filio tuo habitaculum praeparaſti, quaeſumus, ut ſicut ex morte ejuſdem filii tui praeviſâ eam ab omni labe praeſervaſti, ita nos quoque mundos ejus interceſſione ad te pervenire concedas,
Per eundem Dominum.
A Prayer.
O God, who by the immaculate Conception of the Virgin did'ſt prepare a fitting Lodging for thy Son, we pray thee, that as by the foreſeen Death of that Son of thine, thou didſt preſerve her from all Stain, ſo grant, that we being cleanſed, may come to thee by her Interceſſion,
Through the ſame Lord.
This Prayer is ſtill owned by the Church, for it is in the Miſſal of Clement VIII. (Pariſ. 1625.) among the proper Offices granted to the Franciſcans; where the firſt Office, is for the Feaſt of the immaculate Conception, and there we meet with Deus qui per immaculatam, &c. We are told in a Rubrick (Litan. variae p. 230.) that the foregoing Antiphona and Prayer were approved by Pope Paul V. who granted to thoſe that ſhould recite them, Indulgences of an Hundred Days. They remain alſo among the proper Offices for the Order of the Holy Trinity, printed at Lisbon 1621. called Officium immaculatae Conceptionis Virg. Mariae in Sabbato, where I meet with ſeveral Strains worth the noting, of which take theſe following.
Invitatorium.
Immaculatam conceptionem Virginis Mariae celebremus: Chriſtum ejus praeſervatorem adoremus Dominum.
Let us celebrate the immaculate Conception of the Virgin Mary, and adore the Lord Chriſt her Preſerver.
Anaph. Fortitudo & decor indumentum ejus; byſſus & purpura veſtis illius.
Anaph. Strength and Beauty are her Cloathing; her Garment is fine Linen and Purple.
Verſ. Liberâſti me Domine ex ore Leonis.
Reſp. Et à cornibus Unicornium humilitatem meam.
Verſ. Thou haſt deliver'd me from the Lyons mouth.
Reſp. And my only Mother from the Horns of the Ʋnicorns.
(To theſe they compare original Sin.)
Anaph.
Aquae multae non potuerunt extinguere charitatem; nec flumina peccatorum obruent Mariam.
Anaph.
Many Waters could not quench Charity; nor Floods of Sin overwhelm Mary.
Verſ. Eruiſti à frameâ, Deus, animam meam.
Reſp. Et de manu canis unicam matrem meam.
Verſ. Thou haſt delivered my Soul from the Sword.
Reſp. And my only Mother from the Power of the Dog.
After the 5th. Leſſon.
Reſp. Fac tibi arcam de lignis levigatis, ruptaeque ſunt abyſſi magnae, & factum eſt diluvium peccati ſuper omnem terram.
Verſ. Arca vero deifera elevata eſt in ſublime, & ferebatur ſuper aquas; opertique ſunt omnes montes excelſi Sanctorum.
Reſp. Make thee an Ark of plained Boards, and the great Abyſſes were broken up, and there was a Deluge of Sin upon all the Earth.
Verſ. But the Ark in which God was carried was lifted up on high, and born upon the Waters, and all the high Mountains of the Saints were covered.
After the 6th. Leſſon.
Reſp. Fiat mihi ſanctuarium & habitabo in medio eorum. Arcam de lignis Sethim compingite, & deaurabis eam auro mundiſſimo intus & foris, &c.
Verſ. Inſpice, & fac ſecundum exemplar quod tibi in monte monſtratum eſt.
Reſp. Make me a Sanctuary and I will dwell in the midſt of them. Make an Ark of Shittim Wood, and thou ſhalt gild it within and without with pure Gold, &c.
Verſ. Behold it, and make it after the Pattern that was ſhewed thee in the Mount.
Ad Laudes. Anaph.
Domum tuam decet ſanctitudo, Domine, in longitudine dierum.
Anaph.
Holineſs, O Lord, becometh thine Houſe for ever.
Anaph.
Haec eſt domus domini firmiter aedificata, benè fundata eſt ſuper firmam petram.
Anaph.
This is the firm-built Houſe of the Lord, and it is well founded upon a ſure Rock.
Anaph.
Fundavit eam Altiſſimus, qui ſuper maria fundavit eam, & ſuper flumina praeparavit illam.
Anaph.
The moſt high hath founded her, who hath founded her upon the Seas, and prepared her upon the Floods.
Anaph.
Dominus cuſtodit te ab omni malo, Maria, cuſtodivit animam tuam, introitum tuum & exitum tuum in ſaeculum.
Verſ. Non accedet ad te malum.
Reſp. Neque flagellum appropinquabit tabernaculo tuo.
Anaph.
O Mary, the Lord keepeth thee from all Evil, he hath kept thy Soul, thy going in and thy coming out for ever.
Verſ. No Evil ſhall approach thee.
Reſp. Nor any Scourge come nigh to thy Tabernacle.
Anaph.
Quam pulchra es, amica mea, columba mea, & odor veſtimentorum tuorum ſuper omnia aromata.
Verſ. Dominus eſt in loco ſancto iſto, & ego neſciebam.
Reſp. Non eſt hic aliud, niſi domus Dei & porta coeli.
Anaph.
How fair art thou, my Love, my Dove, my undefiled one, the ſmell of thy Veſtments is above all Spices.
Verſ. The Lord is in that holy place and I knew it not.
Reſp. This is nothing elſe but the Houſe of God and the Gate of Heaven.
I find a Prayer in the Hours of Sarum, wherein her Freedom from Original Sin is expreſt, and a moſt incouraging Indulgence annexed in the Rubrick before it; which is this.
Alexander the VIth. Pope of Rome hath granted to all them that ſay this Prayer devoutly in the Worſhyp of S. Anna and our Lady and her Son Ieſus, Ten thouſand Yeres of Pardon for deadly Sinnes, and Twenty Yeres for venial Sinnes rottens quotiens.
Oratio.
Ave Maria, gratia plena, dominus tecum, tua gratia ſit mecum. Benedicta tu in mulieribus; & benedicta ſit ſancta Anna Mater tua, ex qua ſine macula & peccato proceſſiſti Virgo Maria; ex te autem natus eſt Jeſus Chriſtus Filius Dei vivi.
Amen.
The Prayer.
Hail Mary, full of Grace, the Lord is with thee, and let th… Grace be with me: Bleſſed all thou among Women; and Bleſſed be S. Anne thy Mother, from whom thou Virgin Mary didſt proceed without Spot and Sin; and of thee was born Jeſus Chriſt, the Son of the Living God.
Amen.
Many Inſtances of the like kind may be ſeen in Balengem's Parnaſſus Marianus, where ſeveral Hymns are collected out of divers Miſſals and Breviaries.
She is called,
Ibid. p. 4.Cella plena vino mero,
Granum ſine palea.
A Cellar fill'd with unmix'd Wine,
Pure Grain without Chaff.
P. 24, 25.Virgo non inficitur,
Cum à matre concipitur,
Originali crimine.
Tu à Deo fabrica…
In conceptu praeſervata
Nulla trahis ſcelera.
The Virgin was not infected with original Sin, when her Mother conceived her.
Thou …ſt…ſ… … by God, preſerved in thy Conception, contracting no Sin.
P. 377.De mulierum numero haec ſola praeſervata
Fuit Matris in utero ſancta abſque labe nata.
'Mong Women, none but ſhe the Favour gain'd,
To be conceived pure, and born unſtain'd.
Oratio.
Horae ſec. uſum Hieroſ. de concept. & Hortulus animae p. 81.Deus ineffabilis Miſericordiae, qui primae piacula mulieris per Virginem expianda ſanxiſti, da nobis quaeſumus ejus mernoriam digne venerari, quae unigenitum tuum Virgo concepit, & Virgo peperit Dominum noſtrum Jeſum Chriſtum filium tuum.
The Prayer.
O God of unſpeakable Mercy, who haſt ordained that the Firſt Tranſgreſſion of the Woman ſhould be expiated by a Virgin; grant us, we pray thee, worthily to venerate her Memory; who, being a virgin, did conceive thy only begotten Son, and remaining a Virgin did bring forth our Lord Jeſus Chriſt.
There alſo you find the Bleſſed Virgin included in a Gloria Patri.
Gloria Patri genitaeque proli,
Flamini Sancto, Virginique Matri,
Quae Dei natum genuit hominem,
Sit laus perennis.
Amen.
Glory be to the Father, Son, and Holy Ghoſt; and perpetual Praiſe to the Virgin Mother, of whom the Son of God was born a Man.
Amen.
The preſent Roman Breviaries, though they are not ſo expreſs in the Point of Immaculateneſs, yet are full of other unwarrantable Applications.
Oratio.
Brev. Rom. Reform. ad 8 Decemb.Famulis tuis quaeſumus Domine coeleſtis gratiae munus impartire; ut quibus Beatae Virginis partus extitit ſalutis exordium, conceptionis ejus votiva ſolemnitas pacis tribuat incrementum,
Per Dominum, &c.
A Prayer.
Lord we beſeech thee beſtow upon thy Servants the Gift of heavenly Grace, that they to whom the Birth of the Virgin was the Beginning of Salvation, the vow'd Solemnity of her Conception may contribute to the increaſe of their Peace,
Through our Lord, &c.
Lect. 1. Eccluſ. 24.
Ex Ore Altiſſimi prodivi, primogenita ante omnem creaturam, ego feci, &c.
Leſſon 1.
I came out of the Mouth of the moſt High, the Firſt-Born of every Creature, &c.
Lect. 2.
Ab initio & ante ſaecula creata ſum, & uſque ad futurum ſaeculum non deſinam, & in habitatione ſancta coram ipſo miniſtravi, &c.
Leſſ. 2.
From the Beginning, and before all Ages I was created, and I ſhall never fail; in the holy Habitation I miniſtred before him, &c.
Lect. 3.
Ego mater pulchrae dilectionis & timoris & agnitionis & ſanctae Spei. In me gratia omnis viae & veritatis; in me omnis ſpes vitae & virtutis. Tranſite ad me omnes qui concupiſcitis me, & à generationibus meis implemini.
Qui audit me non confundetur, & qui operantur in me non peccabunt, qui elucidant me, vitam aeternam habebunt.
Leſſ. 3.
I am the Mother of fair Love and Fear and Knowledge and holy Hope. In me is the Grace of every Way and Truth; in me is all the Hope of Life and Vertue. Come unto me all ye that are deſirous of me, and from my Off-ſpring ye ſhall be filled.
He that heareth me ſhall not be confounded, and they that work by me ſhall not do amiſs; they that brighten me ſhall have eternal Life.
REMARKS.
THere is no Controverſy ever was ſtarted, that has more buſied the Wits of thoſe of the Roman Communion, nor any that ever was managed with greater Heats and Animoſities in their Schools, than this of the Immaculate Conception. A Queſtion that never entred into the Heads of any of the Ancient Fathers, for as Vaſquez aPart. 3. diſp. 117. c. 1.confeſſes, it is manifeſt, that before the times of S. Bernard there was no Diſpute among the ancientFathers concerning the Bleſſed Virgins Preſervation from Original Sin, ſince none of them ſo much as mention it: Though in his time it appears, by his 174 Epiſtle to the Canons of Lyons, there was ſome Debate about it among Divines. I ſhall make bold to add, that this Controverſy betwixt the Two Parties (they who aſſert her Conception in Original Sin, whom we ſhall call (to avoid Circumlocution) Maculiſts, and thoſe who deny it the Immaculiſts) is not only Late and Novel, but alſo extreamly fooliſh and ridiculous, when you conſider where the Difference lies betwixt them. They themſelves confeſs bVaſquez ibid. qu. 27. diſp. 114. c. 1. & Bellarm. de amiſſ. gratiae, l. 4. c. 15.that it is agreed on all Hands in their Church, that ſhe was ſanctified in her Mothers Womb before ſhe was born; ſo that the only Queſtion (and it is a very wiſe one) is, Whether in the firſt Moment of her Conception cTh. Raynaudus Dipt. Mar. p. 132.ſhe was immaculate, yea or no? Both Parties agreeing, that ſhe had the Uſe of her Reaſon (as we heard before) in the firſt Moment of her Conception; one might have been tempted to think, conſidering the Zeal of the oppoſite Side, that the Maculiſts had brought her in loaded and labouring for ſome Months together in her Mothers Womb, under a ſenſe of Gods heavy Diſpleaſure for Adam's Sin, which the other ſide could not endure to ſuppoſe, and that this made them ſo very angry. But there is no ſuch matter I aſſure you; they are as civil to the Bleſſed Virgin in this Reſpect as one can poſſibly deſir… ▪ For one of their Adverſaries dFranciſcus a Chriſto. praelect. de Incarnat. fol. 189.has given us an account of Three Opinions among them, and all of them very favourable to her. The Severeſt is that of S. Thomas, who thinks that ſhe was in Sin for a time (but ſo ſhort a time that none can meaſure it) to wit, ſo much time as intervenes between two Moments (inter duo inſtantia;) for in the firſt Inſtant of her Conception, ſhe contracted the Original Stain; in the next Moment after it, ſhe was purged from it; ſo that ſhe was obnoxious to Sin only the time that muſt come between thoſe Two Moments. Others think that the Bleſſed Virgin was a whole Moment of Time in Sin (integro temporis inſtanti,) but all the time that is coupled with that Inſtant, was in Grace, and ſo grant that her Son delivered his Mother from Guilt, as ſoon as it was poſſible for Divine Omnipotency to effect it. This will not pleaſe the Immaculiſts; for this Reaſon, becauſe if they ſay that the firſt Inſtant ſhe was in Sin, tho they grant that in the next Inſtant Grace was infuſed to take it away; yet becauſe two Inſtants (according to the Philoſopher, 6 Phyſic.) cannot immediately cohere (no more than Two Atoms in continued Quantity) without a middle Time between them, therefore the Bleſſed Virgin muſt be in Sin according to this Opinion, not only the firſt Inſtant, but alſo the time between that and the ſecond. But he ſays there are a third Sort (and they are the very Pinks of Courteſy) who come thus far as to ſay, That in the firſt Inſtant in which ſhe contracted Guilt, ſhe was alſo delivered from the ſame by God: Only they crave Leave to divide an Inſtant into Three (in tria Signa): In the firſt of which ſhe contracted Sin; in the ſecond ſanctifying Grace was infuſed into her Soul, but more incompleat and tranſient, abiding with Sin, but ready to expel it: In the third the ſame Grace is underſtood as permanent, and actually to have expelled Sin. This indeed is too ſubtil to be Intelligible, yet however one would think, it ſhould be kindly taken by thoſe of the other Opinion; ſince, if they will but allow them the third Part of a Moment for her ſtay under the Original Guilt, they then declare her to be as immaculate as the other can imagine her to be: And if the one Party apprehends a Wound to be given to the Honour of the Bleſſed Virgin, by the Suppoſition of her being under that Sin, it is healed, you ſee, by the other in far leſs time, than the twinkling of an Eye, or the quickneſs of the ſwifteſt Thought. And yet after all, I aſſure you, it is morally certain that theſe Two Parties will never be pieced together, but eternally quarrel. Freſh Combatants appear every day upon the Stage, and they charge one another ſo furiouſly, and engage the People in ſuch Numbers in the Quarrel, that neither General Council nor Pope (whom both ſides acknowledge only capable of doing it) dare decide this doughty Matter, for fear of worſe Conſequences to enſue thereupon. So that all things conſidered, never was a juſter Cenſure, than that ſevere one, which a Poet of their own eMantuan. in S. Feſt. Decembr.has paſſed upon them both,
—Duae veniunt iſta in certamina S…ctae
Non unquam magno implentes ſubſellia riſu.
Aequanimes autem, volamus ſi vera fateri,
Vanus uterque labor, pieras temeraria, praeceps
Religio, levitas velata ſcientiae amictu.
Nec Natura poteſt illuc extendere viſum,
Nec Deus hoc docuit, nec re dependet ab iſta
Noſtra ſalu…: Quae nos igitur dementia torquet,
Ʋt ſtudeamus in his conſumere litibus annos?
That is,
Whilſt theſe Two Sects in furious Combats chafe,
Their pleas'd Spectators only louder laugh:
For if we'll freely ſay the Truth, 'tis plain
Their Piety is raſh, both ſtrive in vain:
All the Religious Zeal they ſeem t'expreſs,
Is only Folly cloath'd in skilful Dreſs.
Natures ſhort Sight cannot ſo far extend,
What God ne'er taught, on that can ne'er depend
Our Happineſs: What Madneſs then t'engage,
Or in ſuch Fruitleſs Quarrels ſpend our Age?
Since therefore we are made Spectators of this Combat, and need not, as they have ſtated the Queſtion, trouble our ſelves much about it; it may not be amiſs to take a View, how they have liſted themſelves, and with what Weapons Offenſive and Defenſive they come appointed into the Field.
The Maculiſts, tho their Infantry be not ſo numerous, yet they are no ways daunted, as having, they judge, a better Cauſe, and more experienced Leaders f260 Famous Doctors are named and their Words cited by Vinc. de Bandelis in tract. de ſing. purit. & praerog. concept. J. Chriſti.and Old Commanders on their Side: The Fathers (tho you take S. Bernard into the Number) are wholly theirs gM. Canus Loc. The. l. 7. c. 1. Sancti omnes uno ore aſſeverant, &c. So Pet. Cellenſis, Sententiae omnium retro Sanctorum. lib. 6. Epiſt. 23.; ſo are alſo the moſt ancient Schoolmen and thoſe of greateſt Note. They think they are ſure of the Maſter of the Sentences hEſtius l. 3. diſt. 3. Sect. 3., and their Claim is not queſtioned to the Great Albertus, and Alexander Alenſis, to Bonaventure, Durandus, S. Antoninus, and a little Army of other Chieftanes mentioned by Vaſquez iIbid. diſp. 117. c. 1.. But there are Two eſpecially whom they glory in, and who ſpirit the whole Party, the one a School-man, and the other a Father. Aquinas kPart. 3. qu. 27. art. 2. in corp. & ad 2. 3 & 4.of the firſt ſort, with his vaſt Train of Thomiſts, muſt needs make a formidable Appearance to the Enemy, when they cannot deny that Chriſt gave Approbation to his Writings, in that fam'd ſaying. Bene de me ſcripſiſti, Thoma: Thomas, thou hast written well of me. And that Evaſion is only to be laugh'd at, which a Jeſuit, lBarth. de Scobar. conc. 1. de concept. B. Virg. p. 27.being ſenſible of the Force of it, has given; Forte dixit de me, &c. Perhaps he ſaid on purpoſe thoſe Words, Of me, by way of Reſtriction and Limitation, leſt any one ſhould take Occaſion to think, that Chriſt approved whatſoever he wrote of Mary. The Father I mentioned is S. Auſtin, m14 Places are cited out of him by Bandelis lib. citat. part. 1. c. 9.who may well ſtand for a great many, becauſe in his Writings againſt the Pelagians, he had Occaſion particularly to take Notice of it, and always reſolves it the ſame way, making it the Privilege of Chriſt only to have no Original Sin, but involving his Mother by Name in it. To mention a few of the Places. In his 5th. Book againſt Julianus nC 9.thus he ſays, Quod ſi dementis eſt dicere & ſine dubio caro chriſti non est caro peccati, ſed facilis carni peccati, &c. If it be undoubted and madneſs to affirm the Contrary, that Chriſts Fleſh is not ſinful Fleſh, but like to ſinful Fleſh, what can we conceive further, but that, excepting this, all other human Fleſh is of Sin? And hence it appears, that that Concupiſcence by which Chriſt would not be conceived, did cauſe in Mankind an evil Off-ſpring; and altho the Body of Mary came from thence, yet ſhe did not tranſmit it into the Body which did not conceive from thence. Now from hence it is that the Body of Chriſt is ſaid to be in the Likeneſs of ſinful Fleſh, becauſe all other Fleſh of Men is ſinful: Whoſo denies this, and ſo compares the Fleſh of Chriſt with the Fleſh of other Men that are born, as to aſſert that both are of equal Purity, he is found to be a deteſtable Heretick. And elſewhere, oDe geneſ. ad lit. l. 10. c. 18.Virginis caro etiamſi de peccati propagatione venit, &c. The Fleſh of the Virgin, tho it came of a ſinful Stock, yet ſhe did not conceive (Chriſt) from the Stock of Sin.—Therefore the Body of Chriſt, tho it was aſſumed from the Fleſh of a Woman, who was conceived of that Stock of ſinful Fleſh, yet becauſe his Body was not conceived in her, as ſhe was conceived, neither was his Fleſh ſinful Fleſh, but the likeneſs of ſinful Fleſh. In another place, pDe peccat. merit. & remiſ. l. 2. c. 24.Solus ergo ille homo factus manens Deus, peccatum nullum habuit unquam, nec ſumpſit carnem peccati, quamvis de natura carnis peccati (alia Lect. Quamvis de materna carne peccati) i. e. Therefore he alone, who remaining God was made Man, had never any Sin, nor did he take ſinful Fleſh, tho it was of the nature of ſinful Fleſh (or, tho it was of his Mothers ſinful Fleſh.) And again qIn Pſal. 34. conc. 2., Maria ex Adam mortua, &c. Mary deriving from Adam died becauſe of Sin: Adam dyed becauſe of Sin, and the Fleſh of our Lord, derived from Mary, died to take away Sin.
Saint Bernard alſo ſpeaks the ſame Sence, in his Words which were cited before, p. 37. If their Adverſaries were not convinced that the ancient Church knew no ſuch Doctrine, they need not trouble themſelves to give an Account, as they do, rCarthagena de arcan. deip. l. 1. hom. 4.why this was kept as a Secret in former Ages, and why God did hide the Myſtery of the Immaculate Conception from them. The reaſon of this is worth ſetting down, as well as the Confeſſion of the Novelty of the Opinion. Non pauci homines rudes, &c. The rude and vulgar ſort of People, if they had found for certain that the Bleſſed Virgin had never contracted Original Sin, would have been apt to have committed a Miſtake, and thought her to have been a Goddeſs. For if the Inhabitants of Melita, when they ſaw the Viper faſtning on S. Paul's Hand, and yet neither biting him nor vomiting any Poiſon upon him, cried out that he was a God; how much more eaſily would unlearned Men, when they ſaw that the Viper of Original Sin had envenom'd all the Children of Adam, and that it had not touched her, have concluded that ſhe was a Goddeſs? By which admirable Reaſon, God muſt be ſuppoſed to keep it as a Secret ſtill, for there are rude and unlearned People ſtill, in as much Danger as ever of this, or rather more; for even in the Days of Epiphanius, when the Collyridians venerated her, ſhe was not magnified, nor her Privileges manifeſted near ſo much as now.
From all which it appears, that the Maculiſts Opinion has the Advantage of Preſcription and immemorial Poſſeſſion, if they are ſufficiently provided to keep and maintain it. And here too they queſtion not their Furniture,
—habent quo ſe tueantur, & olim
Iſta hominum communis erat ſententia.sMantuan. parthen: Mar. 1.
That is,
They plead the ancient Churches common Sence,
And ſtore of Arguments for its defence.
The ſacred Writings ſecure their Title, and they produce them with more Advantage than their Adverſaries; they can flouriſh ſometimes with a Scripture Allegory indeed, and tell the Immaculiſts, that tenebra erant ſuper faciem abyſſi; tRich. a S. Laurentio.Darkneſs was upon the Face of the Abyſs, to ſignify that ſhe was conceived in Sin; yet this is needleſs, when ſo many Places in their plain and literal Sence offer themſelves to their Service: Such as theſe; All have ſinned and come ſhort of the Glory of God uRom. 3.. As by one Man Sin entred into the World and Death by Sin, and ſo Death paſſed over all Men, for that all have ſinned xRom. 5.. The Scripture hath concluded yGal. 3.all under Sin. He gave himſelf a Ranſom z1 Tim. 2.for all. If Chriſt dyed for all a2 Cor. 5.then are all dead, &c. Where the Antecedent being univerſal, the Conſequent muſt be ſo too. From theſe and ſuch like Texts, they have raiſed ſeveral ſtrong Arguments: As 1. That it is a bold Preſumption, when the Scripture ſo plainly involves all under Sin that derived from Adam in the way of ordinary Generation, to make an Exception in her Caſe, who ſo derives, without the leaſt Countenance from it. Beſides, 2. Redemption and Salvation by Chriſt is declared there to be as general and univerſal, as Sin and Death by Adam; and the Bleſſed Virgin rejoices in God her Saviour, but all theſe ſuppoſe Sin: And therefore Chriſt is called our Saviour and hers, becauſe he ſaves his People from their Sins. And in her caſe it muſt be from Original Sin, becauſe the Maculiſts, as well as their Adverſaries, grant, that ſhe was guilty of no actual Sin: And there are few of them that will aſſert with Card. Cuſanus, bExercit. l. 8.That the Virgin needed no Redeemer to abſolve her from the Sentence againſt Adam and his Poſterity, to which ſhe was never ſubject. That ſhe alone, after the Fall of Adam, never ſtood in want, but was created full of Original Righteouſneſs, as Eve was, and much more; juſt as Chriſt, according to his Human Nature, was created in all Fulneſs of Righteouſneſs much more than Adam. To talk of a preſervative Redemption cScotus in 3. diſt. 3. qu. 1.from the Sin ſhe might have incurred, is to ſay that Chriſt was the Redeemer of Angels: And if Bellarmine's Anſwer be allow'd dDe Amiſſ. grat. l 4. c. 16.Dicimus ei remiſſa fuiſſe peccata, non in quae inciderat, ſed in quae incidiſſet, niſi gratia Dei per merita Chriſti praeventa fuiſſet. Her Sins were remitted, not thoſe which ſhe had committed, but which ſhe might have committed, if not prevented by Gods Grace through Chriſt's Merits. You may as well ſay of the Bleſſed Angels (which yet was never heard of) That they had their Sins forgiven, for if it had not been for Gods Grace, they alſo might have fallen into Sin. And Chriſt might be ſaid to ſhed his Blood for them too, if the Jeſuit Coſter eMedit. de B. Virg. p. 76.ſays right, That Chriſt did not purge her Soul from Sin by his Blood, ſed mundam praeſervavit, but preſerved it clean.
Antiquity never underſtood theſe Diſtinctions, and the former Popes were againſt them. So Zoſimus fApud Auguſtin. Epiſt. 157. ad Optatum.Nullus niſi qui peccati ſervus eſt, liber efficitur, nec redemptus dici poteſt, niſi qui verê per peccatum fuerit ante captivus, &c. No Perſon is made free by Chriſt who was not before a Servant of Sin, nor can be ſaid to be redeemed, unleſs he were a Captive. So alſo Pope Leo gSicut nullum a reatu liberum reperit, ita pro liberandis omnibus venit. Serm. 1. de Nat. Chriſt.ſays, As he found none free from Guilt, ſo he came to free all Men from it. 3. They urge alſo, that according to the Sentence upon all that derived from Adam, ſhe ſuffered the Puniſhments which were the Effect of it, and was ſubject to Calamities and Death, therefore it muſt be granted, that the Cauſe of theſe muſt have place in her, to wit, Original Sin: Eſpecially ſince the Second Council of Aurange againſt the Pelagians (Can. 2.) defined it to be affixing Injuſtice to God, to ſay that by one Man Death paſſed upon all Mankind and not Sin. 4. Laſtly, They think they have an Advantage over their Adverſaries by this Queſtion, What if the Bleſſed Virgin had died before our Saviour's Paſſion? (for it is apparently fooliſh to ſay, as Galatinus hL. 7. de arcan. c. 10.does, That it was impoſſible that the Mother of the Meſſias ſhould die before her Son:) Now if ſhe had died before him▪ and had had no Sin, ſhe could not have gone to Purgatory, but muſt have been received into Heaven; and then this Abſurdity would follow, That the Kingdom of Heaven was opened, before Chriſt had overcome the ſharpneſs of Death.
Thus I have given an Account, in ſome particulars, what the Maculiſts have to plead for themſelves. And I ſhall paſs over and not urge the Revelations of S. Catharine, ſince they do not ſeem to need them; nor the Argument from Miracles, ſince though they have tried them (to be even with their Opponents) yet they are not ſo skilful in this Trade, but have come off very ill in the Attempt, as appears by the Hiſtory of the Friars at Bern, An. Dom. 1509.
And now it is time to turn our Diſcourſe to their Adverſaries, and to take a View alſo of their Strengths.
The whole Stream of Antiquity running ſo clearly in the former Chanel, and the Scriptures alſo ſo plainly making way for it; it cannot well be thought, that any one Man ſhould boldly undertake to ſtem this Tide. And indeed he that firſt appeared of any Note, to give a Stop to the former prevailing Opinion, was Scotus iIn 3 lib. Sent. diſtinc. 3.the ſubtil Schoolman: But you may plainly perceive that he had no aſſurance of the Cauſe he had undertaken, by his timorous proceeding: For he acknowledges that the Maculiſts Opinion was the common one; and having added Three other poſſible ones, he adds, Quod horum trium ſit factum, Deus novit: God knows which of theſe had place in the Caſe of the Bleſſed Virgin. And again, If it be not repugnant to the Authority of the Church or of the Scripture, it ſeems probable that what is moſt excellent may be attributed to Mary. His Scholars have taken more Heart, and are more poſitive than their Maſter, eſpecially ſince the Franciſcans and the Jeſuits have both entirely eſpouſed this Opinion, and ſtand up ſtifly in maintenance of it: And the Pretence of the Excellency and Honour of the Virgin Mary, has ſo far charmed the Body of this Church, that now all the People almoſt are devoted to it, who would be accounted pious; and though one might have expected ſome Concern for our Saviour, who once had no Compeer in this Privilege of immaculate Conception, but was accounted the only Holy one of God in this reſpect; yet now the Caſe is altered, and Piety is meaſured more by the Honour given to the Mother, than to this Son of God himſelf; inſomuch as now in all their Books, this has the name of the Pious Opinion (though the Impiety of it was demonſtrated ſufficiently in Six Arguments by a ſturdy Champion on the oppoſite Side. kBandelis, loc. citat. p. 1. c. 34, 35, &c.Nay they fanſie ſtrongly that Chriſt himſelf is pleaſed when ſhe, in this or any other way is advanced: as their Mantuan lIbid. lib. 1., ſpeaking of the Immaculiſt's Opinion, has expreſs'd it.
Sed prior, ut nobis aequum ſentire videtur,
Dignior eſt, & grata magis Nato atque Parenti.
That is,
This ſpeaks her Worth and Honour more than t'other,
And better pleaſes both the Son and Mother.
Even the other Sex is engaged on this ſide, being made to believe that the contrary injures the Mother of God: And in a revengeful Zeal we are told mBernardinus de buſto. Marial. Serm. 9. p. 103.that the Women of Mantua refuſed to give a piece of Bread or any Alms to the Maculiſts, unleſs they asked it in honour of the immaculate Conception, or renounced the contrary Opinion (which was as troubleſome an Objection as a begging Friar could well meet with) ſo that now this Novelty gets Ground every day of the other Opinion, which as the ſame Poet ſays nMantuan. ibid.;
Jam Senio exſangui frigens, ſua robora ſenſim
Perdit, & amiſſa jam Majeſtate recedit
Sponte ſua—
That is,
Now chill'd with Age, its Strength and Beauty loſt,
It Lies as if 'twere giving up the Ghoſt.
The Wonder is the greater when we find that their Arms, by which theſe Feats are done, are all Bulruſhes, and their Arguments above Meaſure trifling and childiſh.
There is not one place of Scripture (as was obſerved before) which in the litteral Sence can be produced to countenance it. Bellarmine himſelf tells us, oDe amiſſ. grat. l. 4. c. 15.we muſt not look for an expreſs Text in this matter: For it is reſolved that this Caſe muſt never be determined, but, like a Tenis-Ball, muſt be toſſed up and down, and bandied from one ſide to the other, to the Worlds End, as if that Church wanted ſome Toy to entertain it, and to play withal. And indeed it's pretty to obſerve how ſportfully Figures and Allegories and Texts out of the Canticles, are apply'd to her by way of Accommodation (ſuch as thoſe the Office of the Immaculate Conception abounds with, of her Soul being delivered from the Lion, and the Power of the Dog, and the Horns of the Unicorn, &c.) Here now by the Help of a little Fancy, any place almoſt will be made to chime to this Tune. The Formation of Adam pBellarm. ib.out of the Earth that was not yet curſed, ſhows that the Bleſſed Virgin, of whom the Second Adam was formed, was not under the Curſe, becauſe without all Sin. Paradiſe qGr. de Valentia Tom. 4. diſp. 2. qu. 1. punc. 2.is a Type of it,which in its firſt Plantation had nothing that grew there hurtful or deadly. Eve, that was given to Adam, and made an Help-meet for him (Vulg. Lat. adjutorium ſimile ſibi) denoted that the Bleſſed Virgin, whom God gave to Chriſt to be adjutorium noſtrae ſalutis, rBernard de buſto. ſerm. 5. p. 58.the Helper of our Salvation, was to be ſimilis ei, like to him, without Sin. The Ark of Noah carried above the Waters, tells you, that ſhe was preſerved from the Deluge of Original Sin that overflowed the reſt of Mankind. The Ark of the Teſtament, made of Shittim wood, which was imputribilis, had no Worm or Rottenneſs in it, and in which the Pot of Manna was laid up; how plainly does it ſhow sGreg. de Valentia, ibid.that ſhe that in her Womb was to receive Chriſt the Heavenly Manna, was not obnoxious to the Corruption of any Sin. The Ivory Throne of Solomon (1 Kings 10.) overlaid with the beſt Gold, was a Figure tCoſter. Medit. 1. p. 19.of her bright and pure Soul not ſullied with any Sin. Who alſo was like his Temple in the building of it (1 Kings 6.) neither ſmitten with the Hammer of Original, nor wounded uBern. de buſt ib. ſerm. 6. p. 64.with the Axe, or any other Tool of Actual Sin. The Gate that Ezekiel ſaw (Cap. 44.2.) That was ſhut and never ſhould be opened, it's agreed, xId. ib. p. 66.prefigured her, and tells us that all Sin was barred out; and no Man ſhould enter in by it; therefore Original Sin was prevented, elſe the Devil, which is worſe, would have entred in: But the Pſalmiſt ſays (Pſ. 147.) That God hath ſtrengthened the Bars of thy Gates. And thou art that City of which the Prophet ſays (Eſa. 37.) He ſhall not come into it, nor ſhoot an Arrow there ySpinellus de thron. dei, c. 7. p. 115., that is, God did not permit him to wound thee with the Dart of Original Sin. The Characters which Solomon gives of the Spouſe, their Church has apply'd to her, and they argue the ſame. For She is among the Daughters as the Lily among the Thornes zSee Delrio's Florida Mariana. orat. 1. applying this to her.Cant. 2. Thou art all fair my Love, there is no Spot in thee, *Bellarm. & Greg. Valentia ubi ſupra.Cant. 4. Which we are told aPelbartus l. 4. Stellar. p. 1. art. 3.were the Words of Alex. Ales, which he ſpake, when dying, to the Virgin, commending by her his Soul to God. Tota pulchra es amica mea, & nulla macula neque originalis neque actualis eſt in te. Thou art Beautiful, Comely as Jeruſalem, Terrible as an Army with Banners, c. 6. My Dove, my undefiled is but one. The Daughters ſaw her and bleſſed her, ibid. Who is ſhe that looketh forth as the Morning, fair as the Moon, clear as the Sun, &c.
Their Adverſaries perhaps will ſay, that theſe Texts rather agreed to her after-Sanctification than to her firſt Conception: But Jac. de Valentia has one place in Reſerve, which he thinks comes home to the Point; (Pſal. 46.5.) Adjuvabit eam deus manè diluculo: God ſhall help her and that right early. It had not been early enough, if ſhe had ſinned in Adam before ſhe was ſanctified.
Thus we have ſeen as remarkable a Verification, as can any where be met with, of that uſual Reproach they caſt upon the Scriptures, that it may be made a Noſe of Wax to bend and ſtand any way. I ſuppoſe they would not think it ſafe to uſe the Laws of the Land in this manner; but according to their Principles, they may make bolder with God Almighty and his Oracles; for this is but a ſmall matter, for their Patroneſs to obtain Pardon for an Abuſe of Scripture, when one that ſealed a Writing, giving his Soul to the Devil to enjoy a Wench bTurſellinus in Hiſt. Lauret. lib. 3. c. 33., and another that denied Chriſt himſelf in ſuch another Bargain with the Devil to get an Eſtate cCaeſarius l. 2. exempl. c. 12. & Vinc. Belluac. ſpec. Hiſt. l. 7. c. 105, 106., yet both of them were ſecured and forgiven, by applying themſelves to the Bleſſed Virgin.
As for their Arguments from Reaſon, they are of the ſame Strain with the former, very witty and very ridiculous. The chief Argument that Bellarmine dLoc. ante citat.and moſt of the Schoolmen inſiſt on, is this; That it being certain that God could have preſerved her from this Guilt, the only Reaſon why he ſhould not, muſt be becauſe he would not do it. And here they undertake a pretty hard Task, as well as a very ſawcy one, to determine what is decent and fitting for God to will in this Caſe, when he has not declared one Syllable concerning it. God be thanked, that he has told us, what he himſelf thought was fitting with Reference to our Saviour, otherwiſe theſe Reaſoners would undoubtedly have concluded, That it was no decent Preparation for the coming of the Son of God into the World to lie in a Cratch, nor for his going out of it, to hang upon a Croſs. But Gods Thoughts are not like ours, nor his Ways like our Ways, Eſa. 55.
But let us hear their Proofs ſuch as they are.
1. Some urge eFranciſc. a Chriſto, ubi ſupra.that it was moſt fitting God ſhould do this in reſpect of the Mother, for if ſhe had been obnoxious to Sin ſhe had not been idonea Mater Dei, a fit Mother of God. Rupertus has been ſo bold before them to aſſert, That it was requiſite that ſhe ſhould be ſanctified, that is, cleanſed from all Sin both actual and original, that ſo Chriſt that was born of her might be altogether Holy (though I find one Jeſuit fRaynaudus ibid. p. 215. ſays, Quamvis Mater Chriſti ſorduiſſet peccato, Chriſtus ex ea naſci potuiſſet neque tamen minus ſanctus fuiſſet quam nunc ſit, quique ſanctifica…to orta ex unione ad verbum, & fons ſecundariae ſanctitatis Chriſto communicatae, fuit independens à ſanctitate Matris.ſo Ingenuous as to profeſs that His Sanctity did not at all depend upon Hers.) Here again their Fancies work amain. It's altogether fitting and becoming God's Wiſdom, ſays Gab. Biel gIn Feſt. Concept. Serm. 3., that the Immaculate Lamb of God ſhould proceed from one that was immaculate; and if ſo in Body, why not rather ſo in Soul? Chriſt would ſit, ſays another, hBernar. de buft. Serm. 8. p. 86.upon the Foal of an Aſs on which no Man had ſate before, and would lie in a Sepulchre in which no Man had lain; ſo alſo take Fleſh of a Virgin, where the Devil had never ſate, and in whoſe Soul Sin had never dwelt. If the Hoſt iIdem Serm. 9. p. 99. Si in aliquo calice ſemel ſtercorizatum fuiſſet, licet poſtea purificatus eſſet, non tamen honeſtum eſſet in eo conſecrare SS. ſanguinem Domini noſt…i J. Chriſti; ſic indecens fuiſſet in muliere in qua ſemel Diabolus, peccati ſtercora projeciſſet dei filium, procreari.—Chriſtus noluit acceptare in matrem, nec Deus pater in Conjugem.ſhould fall into ſtinking Mire, or into the Mouth of a Mad Dog, or a Swine, who would conſecrate it into the Body of Chriſt? So abſurd would it be, if of her that had rolled in the Filth of Sin, and been worried in the Mouth of a ſtinking Devil (foetentis Diaboli) the moſt pure Body of our Saviour ſhould have been form'd.
A Maculiſt may eaſily with one Breath, blow away all theſe pretty Similitudes like ſo many Bubbles: For it's to be hoped, that in ſpight of original Sin and the Devil, one that is guilty of it, if no other Sin intervenes, may ſtill be a true and pure Virgin; and then the Sanctification of her Soul being ſuppoſed, the Son of God reſolving to be made Fleſh, need no more abhor this Virgins Womb, than the Holy Ghoſt does the Bodies of thoſe that have been very Impure, after they are waſhed and ſanctified; ſo far from it, that he vouchſafes to dwell there, and they become his Temple.
2. Others inſiſt much upon the Virulency of original Sin kRaynaud. ibid. p. 145. & plerique alii.(which Raynaudus ſays always ſeem'd to him to be the ſtrongeſt Argument: For this is a mortal Sin, and makes a Man a Child of Wrath, and the Devil's Slave; by reaſon of this anInfant is a Monſter, in that Rank of Beings, that is deſtinated to a ſupernatural End. It ſeems clear therefore, that original Sin, which has ſo frightful and horrid a Form, had no Place in her; for ſo the Throne of God would have become the Seat of the Devil. If ſhe had been conceived under this Guilt, ſays another, lBernar. de buſt. ib. Serm. 7. p. 74.ſhe had been more puniſhed in that Inſtant, than all the Creatures in the World; for all of them put together could not have attained to her Merits and Reward, all which ſpiritual good things by this means ſhe muſt loſe, though ſhe only was diſpoſed to receive them: So that conſidering how great this Puniſhment would be to her, one may ſay that ſhe muſt be more hated of God for that time than Cain or Judas, or any other of the Damned: Nay, ſays another, mNovarinus umbr. virg. p. 65. n. 207.it would have more diſpleaſed her to have been fullied and defiled with this Stain, than to have been damned or annihilated.
3. But if all this will not do, they have the Reſerve of a bold Charge againſt the Son of God himſelf. nGreg. de Valent. ib. Arg. 8. Bern. de buſto. Marial. ſer. 1. p. 16.For ſince Chriſt could eaſily have preſerved her Immaculate; if he would not do it, ſays Bernardine, it muſt needs be confeſſed, that he was not a good Son to his Mother. Or, as a Nephew of the Soldan urged it, oIdem, ibi… ſer. 6. p. 65.Chriſt loved his Mother more, and did more for her than my Father did for me; but my Father on my Birth-day made me free, as much as was in his Power: But if Chriſt, who foreſaw the Damage and Evils which by original Sin would befal his Mother, would not prevent it, he had ſinned againſt the Command of the Law of honouring Father and Mother, and had been impius Filius & ingratus, a wicked and ungrateful Son *See late Contemplations p. 30. harping upon this, That Chriſt would honour his divine Mother even for Example ſake, in doing that he requires of all, &c.. This, beſides the Blaſphemy of it, is a very fooliſh Aſſertion: For, by the ſame Reaſon of honouring his Parents, they might have required that none of his Race and Genealogy ſhould ever have been ſtained with any Crime: That no Blot ſhould have lain upon Judah for Inceſt, nor upon Rahab for being an Harlot, and eſpecially not upon David, whoſe Son he is called, for being an Adulterer. But theſe ſawcy Preſcribers of what is becoming to our Saviour, would do well to remember how he turned upon Peter, with a Get thee behind me Satan, for Words of his, that favoured more of God and leſs of Men, than theſe of theirs do.
4. That no Blot may be left unhit; a Jeſuit pGreg. de Valentia, ib.conceives he has ſpied a weak place, an eaſineſs and tenderneſs of Nature in his Adverſaries, in Matters that concern the Honour of the Bleſſed Virgin, and he reſolves to work upon it. He tells them, That though their Opinion be not heretical, nor contains mortal Sin in the holding of it; yet it gives juſt Occaſion of Offence to the Bleſſed Virgin, ſo that they may well expect ſhe ſhould be leſs favourable and propitious to them, which, ſays he, they ought extreamly to dread. Now that ſo it is, is plain by this Inſtance: Suppoſe a Controverſy depended before a Judge concerning the Nobility of a Perſon, which though the Judge did not abſolutely define, yet if he declared that it was very probable that he was a noble Perſon, and he ſhould take it more kindly, if he were accounted and treated as ſuch; would it not be ſufficient Cauſe of Diſtaſt, if he to whom the Judge had been ſo favourable, could not obtain that Honour which is ſo encouraged? This is the Bleſſed Virgins Caſe exactly; every one has Liberty given him by the Church to think thus honourably of her; and the Church has encouraged the paying of it, by ſpiritual Indulgences; and has not the Bleſſed Virgin reaſon then to be ſomewhat diſpleaſed and angry with thoſe that ſtill deny it?
5. I ſhall add but one Argument more, which another Jeſuit qRaynaudus Diptyc. Mar. p. 144.has advanced upon the Principles owned by the Maculiſts themſelves; and let them look to it how they will anſwer it, for it need trouble none elſe beſides, viz. She muſt be free from original Sin, otherwiſe ſhe was guilty of actual Sin; which he thus proves. It is, de Fide, an Article of Faith, that the Bleſſed Virgin had no actual Sin, no not the lighteſt and moſt venial. rAquinas in Opuſc. 60. Art. 3. & 3 Part. qu. 27 art. 4.The Adverſaries alſo grant that ſhe had the uſe of her Reaſon the firſt Moment of her Being, and that whoſoever is endued with it, is obliged in the firſt dawning of Reaſon to ſubject himſelf to God by an Act of Love towards him above all, or elſe he contracts a grievous Guilt: Wherefore unleſs the Bleſſed Virgin in the firſt Moment of the uſe of her Reaſon (that is, of her Being) had offered herſelf to God by a perfect Act of Love, ſhe had incurred actual Sin. If ſhe did exert ſuch a perfect Act of Love to God, it is plain by that Act ſanctifying Grace was conveyed. Therefore ſhe was freed from original Sin. I leave them to ſquable it out, for I am afraid it will not be anſwered in haſt.
But if the Maculiſts ſeem to have loſt any Ground, by their own unwary Conceſſions; in the next thing I am ſure they will recover a great deal more, and put their Opponents ſo hard to it *Pelbartus was hard put to it, when in Anſwer to that place of S. Auſtin (ad Petrum. Firmiſſime tene omnem hominem qui per concubitum concipitur, cum peccato originali naſci) he ſays it is, qui per concubitum, Maria autem non fuit qui ſed quae. Aurei Roſar. Tom. 5. pag. 101., that they muſt quit one of their ſtrongeſt Holds, and it's well if they can any way ſave their Honour. I mean in the Point of Antiquity, and the Judgment of the Fathers. I know the Immaculiſts are not wanting to bring in their Liſts, and make a ſhow of Fathers, as Salazar has done in his Book of the Immaculate Conception: Yet every one that will take the Pains to examine them, may ſee with half an Eye, that moſt of thoſe they produce ſpeak nothing to the Purpoſe, and thoſe that ſeem to do ſo, are Teſtimonies out of falſe and ſpurious Writings. This the Jeſuit Salmeron sIn Epiſt. ad Rom. c. 5. diſp. 51.being aware of, has taken another courſe, which is indeed more ingenuous, but I doubt they will conn him no thanks for it; ſeeing he has diſcourſed in this tender Point, more like an Enthuſiaſt (not to ſay a Proteſtant) than a good Catholick. For, among other things, he aſſerts, that the Argument from Authority is weak and infirm: That the ſtrength and efficacy of the Reaſons he has urged is to be preferred before it: That God does not reveal all Truths to all, but every Age glories in its proper Verities, which the former Age was unacquainted with (which he would never have mentioned, if he had not known this to be a Novelty) that the Doctors the younger they are, they are ſo much the more quick-ſighted.This is pretty courſe Uſage, methinks, of old Friends, eſpecially, knowing how much they fawn on them and flatter them upon other Occaſions; and Fathers are the only things they are fond of, and they talk of nothing elſe; but in this caſe, you ſee, where they cannot perſwade them to ſpeak on their ſide, they take ſnuff and are ſullen, and any Youngſter or upſtart Doctor ſhall be preferred before them.
But leaving this, and all other little Arguments urged by the Immaculiſts, ſuch as thoſe of our Late Contemplator, tContemplat. of H. Mary p. 31.That Jeſus had not perfectly appeaſed Gods Wrath againſt Men, had he not preſerved one Soul from Sin and Gods Anger incurred by it.—And again, That Innocency is much more honourable and valuable than Sanctification; and thereforeit becomes a moſt perfect Mediator, much rather to preſerve the Innocency of ſome one, than only to purchaſe the Sanctification of all. Paſſing over theſe, I ſay, and ſuch like,
I now come to that wherein the Immaculiſts glory moſt, viz. The Proof from Miracles and Revelations; which indeed gives great Spirit to them, and wherein their Adverſaries cannot compare with them, no not ſo much as in pretence.
This made one of them ſay, uBorn. de buft. ſerm. 9. …. 115.If we are deceived in this Particular, none has deceived us has God, ſeeing ſuch Wonders are done under the Name of the Bleſſed Virgins Conception, which could be performed only by the Power of God. And Catharinus ſays xLib. 4. contra Cajetanum.That by interpoſing (in their Prayers) the immaculate Conception, healing the Sick and other admirable Gifts were obtained in his time. To give a few of their Inſtances. That of Alexander Ales is recorded by many, yRaynaudus ibid. p. 139.who upon the Eighth of December, having taught publickly that the Bleſſed Virgins Conception was maculate, he was preſently ſeized with a grievous Diſeaſe, which had a yearly Return upon that Day; who finding the true Cauſe of his Diſtemper, he made a Vow that he would change his Opinion for the future, and write a Book to prove it; upon the making of which Vow, a ſudden Cure followed. This Carthagena zDe arcan. deip. l. 1. hom. 19.ſays, is told by himſelf in his Book of her Conception, remaining in the Cathedral of Tholouſe.
A Friar of Mantua aBern. de buft. ſerm. 6. de conc. Virg. p. 80.having prepared himſelf for a publick Diſputation to prove that ſhe was conceived in Sin; when he came to arg…e, the Bleſſed Virgin changed the Words in his Mouth, ſ… he ſp… thus to his Auditors; I propoſe to you this true Coc…ſ…n, Th…t the Bleſſed Virgin was conceived without Original Sin; and tho' he was told of his Miſtake, and ſaid he would … in, yet he ſtill aſſ…ted her Purity a ſecond and a third th…. A… … bSpondani Continnat. ad an. 1350.one Paul a Monk, declaiming againſt the immaculate Conception in a Sermon, before he had ended it, he fell down dead in the Pulpit by the juſt Judgment of God. A Schoolmaſter at Mantefa cRaynaudus ibid ex Noromberg. in vita S. Ignatii.in Spain, having …ly the feized a Youth under his Care, was killed by a Ki…man of … Youth: … body was preparing for, the F…rel, and …ad upon the E…er, ſuddenly the dead Man ſtar us up, and ſpake to the amazed Company, telling them, That by the Favour of God he was brought to Life, that he mightmake a publick Retractation of a falſe Opinion he in his Lifetime had embraced, concerning the Bleſſed Virgin's being conceived in Original Sin; he did what God commanded him, and after this laid himſelf down again on the Bier and dyed. This Narration was drawn in the Cloyſter of the Collegiate Church at Manteſa, which when ſome would have had it obliterated, the Inquiſition of Barcellona diſcuſſing the Matter, determined it ſhould remain.
At Rome dRaynaudus ibid.in the Ides of November 1652. a Virgin being in great Torment by the Stone, a Confeſſor of hers gave her a piece of Paper to be applied to the grieved Part, with this Inſcription, Conceptio Immaculata S. Dei Genetricis Mariae. The Nun, inſtead of applying it, ſwallowed the Paper, and immediately voided Two Stones, upon which one added,
Conceptionem Labis expertem negas?
Lapides loquuntur, lapidis hoc verbum, ſat eſt.
That is,
Doſt thou deny that her Conception's pure?
When Stones proclaim it, thou'lt believe it ſure.
In Italy, a Nun of the Order of S. Francis eBernardin. de buft. ibid. ſerm. 6. p. 82.contending with another Nun who oppoſed the Immaculate Conception, ſaid to her, Let a great Fire be kindled, and let us both enter into it, and ſhe that is burnt will be proved to hold a falſe Opinion: They both agreed, and went into the Fire; the Franciſcan Nun eſcaping, the other was preſently conſumed.
The like Miracle he tells fIbid. p 94.of a Laick and another Perſon; the Laick believed the Immaculate Conception, and entered into the Fire; and challenged the other that diſputed againſt it to do the like, but he durſt not try, and the other remained untouched.
The ſame Bernardine gIbid p. 11.aſſures us, that many of the Friars that were ſubject to his own Court at Milan, importuned him earneſtly, that in defence of the Bleſſed Virgin's Innocency, he would ſuffer them to make that Trial with their Adverſaries by entring into the Fire; he did not think there was any canonical Prohibition of ſuch Experiments, becauſe (as his words are) They that are acted by the Spirit of God are not under the Law, Gal. 5. Yet he would not give his Conſent; partly becauſe the Bleſſed Virgin could other ways defend her Purity; and partly believing that the Impugners would not accept the Propoſal; or if they ſhould, that they would have been ſuddenly burnt (concluding ſo, I ſuppoſe, by what had happened before in the like caſe.)
Another Miracle he mentions, hId. ib. p. 82.a very remarkable one, and how he came to be acquainted with it, of one Friar Thomas de Bohemia, that had one of his Legs dried up, and utterly infeebled (omni vigore deſtituta) ſo that he deſpaired of a Cure, and was adviſed by the Phyſicians to have it cut off: But in this Diſtreſs he betook himſelf to the Bleſſed Virgin and pray'd, That ſhe would reſtore Soundneſs to him for the Praiſe of her immaculate Conception: In honour of which he celebrated a Maſs, ſtanding in great Torment upon one Foot: When the Maſs was ended he was perfectly cured and freed from his old Infirmity; ſo that he who before could not go, came without Help to Rome on foot, and this Morning, ſays Bernardine, told me this Miracle.
Revelations they have alſo many to boaſt of, iRaynaudus ibid. p. 139.thoſe that are moſt cry'd up, and the moſt expreſs, are thoſe of S. Briget (lib. 1. c. 9. & lib. 9. c. 49.) and their Authors kCatharinus adv. Cajetanum lib. 4. Delrio diſqu. Magic. l. 4. c. 1. qu. 3, &c.take a great deal of Pains to prove, that the Revelations of S. Catharine on the other ſide, are feigned on purpoſe to oppoſe hers. Gonſalvus had the like Revelation, who was taught by the Bleſſed Virgin her ſelf, That her firſt Animation was not only without Sin, but brightened with wonderful Splendors of Grace: And Pelbartus lStellarii lib. 4. part. 1. art. 3.ſays the ſame was revealed to S. Elizabeth.
Viſions alſo they relate, ſuch whoſe Signification is not doubtful, but which clearly and punctually expreſs it and determine for it. Thus we are told, mBernar. de Buft. Marial. ſerm. 6. p. 70.That a Maſter of Divinity in Paris, being to preach on the Day of the Bleſſed Virgin's Conception, had prepared to diſcourſe againſt it: The Night before as he was in his Study, there appeared a Company of Doctors and Angels, and a Seat was made ready, upon which ſate down a noble Queen, who called for this Maſter, and ſaid thus to him: What Harm, I pray, have I ever done to thee, That this Morning thou ſhouldeſt deſign to preach againſt mine Honour; and ſaying this, ſhe commanded him to be ſcourged: Whereupon he fell upon his Knees and begged her Pardon. Then the Bleſſed Virgin ſaid to the Angel Gabriel; Go and teach this Man a Sermon for this Morning before the Univerſity: Then Gabriel ſaid to him, Open thy Mouth and I will fill it; whereupon he perceived an admirable Sermon in his Heart, in which it was demonſtrated that the Queen of Heaven was conceived without original Sin, and he preached it the Morning following to the People of Paris. The ſame Author nIbid. p. 79.tells us, that a Biſhop of Padua, as he was reading S. Thomas his Summs, wondered that he determined againſt the Virgins immaculate Conception; To whom S. Thomas appeared and ſaid, Know Sir, that when I laid down that Opinion, I only had reſpect to the divine Decree, whereby the Bleſſed Virgin ought to have contracted original Sin, unleſs ſhe ſhould be preſerved from it by her Son; but the Son of God did preſerve his Mother from it, and ſo he diſappeared. S. Bernard alſo, who was another ſtiff oppoſer of her Immaculateneſs, is reported oNovarini umbr. Virgin. p. 65. n. 207.to have appeared to a certain Monk after his Death, having a Spot upon his Breaſt, ſignifying that he was now of another Mind, and did Penance, as it were, for what he had written before againſt it.
The Reader, I hope, has had ſome Pleaſure (and that was all that I intended him) in viewing the foregoing odd and phantaſtick Arguments uſed by the Immaculists in this Debate. But from this latter Proof by Miracles and Revelations, every Proteſtant may reap …uch Benefit and Advantage, conſidering what Service they have done our Cauſe hereby, before they are aware. For,
1. We think our ſelves excuſed from all Obligations to believe, upon the Account of Miracles and Revelations they urge us withal, and bring as a Demonſtration for any Article of their Faith that is not one of ours. One Frederick Fornerus, a Biſhop of their Church, has wrote a whole Book about this Argument, called Palma Triumphalis Miraculorum Catholicae Eccleſiae, & imprimis glorioſiſſimae Virginis Mariae, Ingolſt. 1622, and in the 39th. Chapter of the firſt Book, he inſults over the Calviniſts and Lutherans for want of Miracles: But alas! he and a Hundred others that have made Collections of this nature might have ſpared their Pains, for they themſelves have taught us how to deal with this Argument: For do any of the Immaculiſts value a Farthing all the Stories that their Adverſaries have told them of this kind? Do not they account them all as Cheats, and tell the World ſo? And if the Dominicans do not make the ſame Reckoning of all that theſe pretend, why are they not converted to their Opinion? Here are Two Parties that divide their whole Church, and both of them urge each other as they do us with Miracles, and each hold the Opinion they did before notwithſtanding this, and pray why may not we do ſo too? I am ſure I have produced as ſubſtantial Miracles for the kind, as any they object to us. For what can be greater than to continue in the Fire unhurt, when it conſumes another to Aſhes? (which was the Miracle of the Three Children) or for a dead Man to ſtart up and proclaim the Bleſſed Virgin to be free from original Sin, and when he has told his Errand immediately to die again? What Wonders of the Lady of Loretta, or the Diva Halenſis or Aſpricollis, which are ſo often rung in our Ears, can outvie theſe? How many of their Authors have told us, and Father Godden pCatholicks no Idolaters p 424.among the reſt, the Miracles of John Damaſcen's Hand cut off by the Command of the Emperor, and reſtored by praying before an Image of the Virgin? Recorded in his Life by John a Patriarch of Jeruſalem. I will not queſtion whether it was his Hand or his Finger (as the Author of his Converſation relates qApud Cent. Magdeb. Sec. 8.which might eaſily in that Age improve into a Hand. Nor will I inſiſt upon another Story of the ſame kind, concerning the Hand of Pope Leo I. which is ſaid alſo to have been reſtored by the Bleſſed Virgin, after it was cut off by himſelf, and is related in a Manuſcript Life of S. Leo, ſays Bollandus rDe S. Leone Apr. 11.; in the Lombardica Hiſtoria, in Pet. de Natalibus, Dionyſ. Carthuſianus, Nauclerus sChronog. generat. 15., the Hiſtoria Pontifical in Spaniſh by Gonzalo de Illeſcas (who ſays he would not have ſet it down, but that he found it in grave Authors) was commonly repreſented in Pictures, which is an Argument of currant Tradition: Yet after all Baronius tAnnal. to. 6. in Leone Papa ad An. 461.condemns it for a Fable, and Pope Clement VIII. commanded the Pictures of it to be raſed out: The Reaſon, I ſuppoſe, of ſmothering this Miracle was, becauſe of the Occaſion of it, which ſeemed to reflect ſcandalouſly upon ſo holy a Pope, who, as Nauclerus ſays, was vehementlytempted (with luſtful Inclination) by a Woman's kiſſing his Hand, when ſhe made her Oblation at the Maſs on an Eaſter-Day. Though it ſeems to be better atteſted than that of Damaſcen's Hand, which has only one Witneſs produced for it; and thoſe libidinous Motions might have been excuſed, from what has befallen other great Saints; for to overcome ſuch Temptations S. Benet uGreg. Dial. l. 2. c. 2.rolled himſelf in Thorns and Nettles; and S. Bernard was fain to uſe the Remedy xIn vit. ejus per Gulielmum, l. 1. c. 3.of leaping into cold Water. Not to invalidate this Miracle, I ſay, but to let it paſs, I ſhall only oppoſe the foregoing Story of the Leg of Thomas de Bohemia (which alſo may be oppoſed againſt that other fam'd Miracle of reſtoring the Leg to the Youth of Zaragoſa) and yet not one Thomiſt does believe upon it that immaculate Conception to which the Cure is owing; though we ſhall be as bad as Infidels, if that Hand and Leg do not make us fall down and worſhip the Bleſſed Virgin; or if we do not almoſt adore Virginity, when we read of S. Euphemia ySpeculum exempl. diſt. 9. exempl. 20., that ſhe to avoid Marriage cut off her Noſe and Lips, and had them reſtored afterwards by the Bleſſed Virgin. Methinks therefore we ſhould have a little better Quarter notwithſtanding this Argument, eſpecially when we ſee how kind they are to themſelves, in not preſſing it too hard where they are themſelves concerned. For Gr. de Valentia zAnalyſ. fidei l. 1. c. 6.tells you, That Miracles of themſelves (i. e. without the Church) do not cauſe infallible Certainty of the truth of a Doctrine; and therefore he calls them afterwards a prudent Motive: And Bellarmine ſays aDe Eccleſ. l. 4. c. 14., Before the Approbation of the Church, it is not evident or certain with a certainty of Faith, of any Miracle, that it is a true Miracle. And another Jeſuit bRaynaudus Diptych. Mar. p. 139.more fully, Neither Miracles nor Revelations are a Motive ſufficient of themſelves, to oblige all the Faithful to believe a thing with a Divine Catholick Faith (as he calls it) though a Relation may oblige him to whom it is made to believe with a Divine private Faith: (And ſo a Miracle, I ſuppoſe, may oblige his private Faith upon whom it is wrought) yet it is not to be denyed that both of them are very fit Motives, and may be look'd upon to have a kind of Sprinkling of divine Authority upon them (Divina authoritate aliquatenus perfuſum.) The plain Meaning of which is, That God cannot deliver his Mind fully to us, ſo as to engage us peremptorily to believe him, though it may be prudent to do ſo, unleſs he deliver his Mind by the Pope. And that there may be no Miſtake of his Sence, we have it all out in another Place cRaynaudus in defenſ. ſcapular. Marian. p. 291.: I ſay that the Argument fetch'd from Miracles does not clearly and unqueſtionably (ineluctabiliter) convince that Truth to be confirmed by the Teſtimony of God, ſpeaking by a Miracle as it were by his own Mouth: Which is ſtrange, that when the Miracle ſpeaks ſuch a thing and nothing elſe, and is acknowledged to be ſuch a Miracle as God only can Work, that it ſhould not confirm that thing to be true as if he ſpake it. A Man might ſwear that he is not urging us with this Argument of Miracles, but intends this as a Favour ſomewhere elſe, as the Words following do inform us: For, ſays he, if it were ſo, then it muſt be granted that the Propoſition affirming the Bleſſed Virgin's Conception to have been Immaculate, has the Certainty of Faith for it, which it's plain cannot be we affirmed, becauſe of the Silence of the Church (that is, with a Jeſuit, of the Pope) in this matter. And he adds, That he does very piouſly, who from hence gives a from Aſſent to it, ſed infra certitudinem divinae fidei, but ſhort of the Certainty of Divine Faith. Thoſe Words then of pious Aſſent and prudential Motives, and ſuch like, are Tricks and only Words of Courſe; for one of the Church may believe in this Caſe either way, and has free Leave to do it, without being condemned: So that God may do what Miracles he pleaſes on one ſide, and yet a Man may ſafely be on the other ſide, till the Pope contradicts it: So that it is He plainly that can only oblige him to believe to Purpoſe. Which gives me occaſion to reflect upon a Second good Uſe that the former Conſiderations of Miracles and Revelations will afford us, viz. A plain Diſcovery of the Reſtiveneſs of their unerring Guide, infallible Judge, and Determiner of Controverſies in ſome Caſes. For thoſe Miracles, &c. have but little to ſay to any but him, and he, when he pleaſes, has nothing to ſay notwithſtanding them. If one ſhould be ſo bold to queſtion the Pope after S. Paul's manner: Doſt thou believe Miracles and Revelations in this Affair of the Bleſſed Virgin? I doubt the Anſwer could not be returned ſo eaſily, I know thou believeſt. He is not ſo quickly underſtood I aſſure you, nor his Mind ſo eaſily known: He has often put on ſeveral Faces, and by his various Appearances given Occaſion to complain, Quo teneam vultus mutantem Protea nodo? Yet methinks we have ſome good hold of him, and ſhall not eaſily let it go.
Here ſlippery Proteus thou art caught at laſt,
Change all thy Shapes, this Knot will hold thee faſt.
For either the Pope believes thoſe Miracles, Viſions and Revelations for the Proof of the Immaculate Conception (to inſtance only in thoſe) or he does not. If he does not believe them, ſurely we are fairly excuſed from being concerned about them, ſince he has greater Opportunities than we can have, to find out their Cheat if they be forged; and if they were true, his Faith ſhould be the forwardeſt: But if he does believe them, then the Matter is worſe, conſidering the Place he ſits in; for he pretends to be the unerring Guide (as I ſaid) of Faith, the Judge and Determiner of Controverſies. It is boaſted as a Privilege of his Church, that its Differences can never be endleſs (though thoſe of other Churches may) for here is one appointed to decide them, and his Deciſion liable to no Miſtake. Very good: And why is not this Controverſy then determined? It has been a Controverſy in his Church of Four hundred Years ſtanding, and yet every Judge in Succeſſion that has ſate in this Chair has been dumb, and his Infallibility lain by, and no Body has been the better for it. It cannot be pleaded on his behalf, That the thing is not weighty enough to be determined, and to become an Article of Catholick Faith; for whatſoever we may think of it, yet he dares not own that he thinks ſo, when it is about a glorious Privilege of the Bleſſed Virgin; and when he is now ſuppoſed to believe the Revelations and Miracles to be Divine that do atteſt it; for God ſurely does not uſe to interpoſe in that manner about Trifles. He cannot be excuſed neither for hiding this precious Talent of his, and not employing it for want of a ſufficient Call thereto: For beſides that loud one of Miracles, &c. which he is quick enough of hearing when he has a mind to canonize a Saint, or inſtitute a Feſtival; he has been loudly ſummoned to exerciſe his judging Faculty, by the Crys and Beſeechings of all ſorts both high and low, to pity the divided Church and heal its Breaches, to becalm the boyſterous Tempeſt, that has threatned to ſink the Ship of the Church, by one powerful Word of his; but all in vain: He lies as one in a dead Sleep, and nothing can awaken him. What Applications have been made to him the following Story ſhows.