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Iewel. Pag. 313.VVhereas yee teache the people thus to praie vnto the blessed Virgine, Monstra te esse Matrem, commaund thy sonne, vse thy motherly au∣thoritie ouer him, let him knovv thee to be his mother, this you saie, is no blasphemie, but a spiritual dallying. Novve verely this must needes be a blessed kinde of Diuinitie, that can turne prayer into dallyance.
You scoffe wel, but what say you to my reason, that the spouse in the Canticles dallieth in such sorte with
Christe her spouse? Why is the worde ieasted at, and the reason let passe? But syr I pray you, who taught you to english, Monstra te esse matrem, Commaūd thy Sonne. where haue ye these wordes, let him knowe thee to be his mother? Monstrare, is to shew, you knowe. The English of monstra te esse matrem,* 1.1 is, shew thy selfe to be a mother, and it may wel be vnderstanded, by re∣lation made as wel towardes vs, as towardes Christe: Towardes him by nature, towardes vs by affection.
But doo not the wordes next following sufficiently declare the mater? Sumat per te preces, qui pro nobis natus tulit esse tuus. Shew thy selfe to be a mother, let him take praiers by thee, that is, offer praiers vnto him who for our sakes was content to be thy sonne. So that al this notwithstanding, we may demaunde of you, where it is written, that we bid our Ladie to commaunde her sonne. For whiche demaunde you scoffe at M. Cope, without witte,* 1.2 or reason calling him, One of my Beauperes of Louaine. Why you should so cal him, I know not, nor your selfe, I beleeue. For Beaupere in frenche, is a Father in lawe. And neither I haue married his daugh∣ter, nor he my mother. You say likewise of him ful wisely, that, he as a man carrieing his face in his hande, saith boldely, &c. I doubte howe this boyerie maye seeme to becomme so olde a Minister. But let suche toyes go.
Neither did I graunte you, that it was so written, but I said in case it were so written, or said, yet it might be wel taken, if it came to an honest mans interpretation. For to the vncleane, nothing is cleane, bicause their owne conscience is vncleane.
Bembus for calling our Ladie Deam,* 1.3 (for whiche you storme so muche) is not commended of vs, how beit it came rather of a poetical, or a Ciceronian spirit, coueting ouermuch to vse the old Latin prophane termes, then of any vnbeleefe, or heresie.
I thinke no man called our ladie Gods fellow, which you impute vnto vs. The Latin wordes, whiche you bring, may be wel taken by relation to Christe, to witte, that whereas al others forsooke Christ at his passion, yet our ladie his mother stode by him, as a most faithful keper of her sonnes companie.
If you finde faulte with the Councel of Oxforde* 1.4 for leauing out Christes name, we take it not lefte out, where his father is named, with whom he is one sub∣stance.* 1.5 Otherwise you may finde great faulte with S. Paule, who sometimes nameth God the father, without mention of the Sonne, and them both without the holy Ghoste. But where no contempte is, these omissions are not imputed.
Monstra te esse ma¦trem.
Pag. 313.
Pag. 314. Our lady called Dea by Pet. Bembus.
The Coū∣cel of Oxford.
Heb. 1.