A detection of sundrie foule errours, lies, sclaunders, corruptions, and other false dealinges, touching doctrine, and other matters vttered and practized by M.Iewel, in a booke lately by him set foorth entituled, a defence of the apologie. &c. By Thomas Harding doctor of diuinitie.

Of the Intercession made to Saintes to praie for vs. The 10. Chapter.

Iewel. Pag. 311.

If Christ only be the mediatour of Saluation, vvherefore do you thus cal vpon the blessed virgin Christes mother, Salua omnes, qui te glo∣rificant? Saue thou al them that glorifie thee. Here ye intrude vpon Christes office.

Harding.

A Wrangler wil neuer lacke wordes. Whereas you know by our doctrine, and profession, that we be∣leue, not the blessed Virgin, but only Christ to be our mediatour, what fishe you for wordes to trappe vs in them? When we saie to the Virgin, saue vs, we meane thus: praye for vs to God, that we may be faued. And herein we speake, as S. Paule did speake, who saith to Ti∣mothee: doing thus (that is to saie, preaching, and geuing good example of life) & teipsum saluum facies, & eos qui te andiunt. Thou shalt saue bothe thy selfe, and those that heare thee. What? Doth S. Paule make Timothee a me∣diatour and Sauiour in these wordes? They are thus wel meant: Thou shalt be a meane to saue thy selfe, and o∣thers, that is to saie, whereby the sooner saluation may freely for Christes sake be geuen of God to thee, and to others. Euen so, saue vs virgin, is to saie, O virgin praie to God, and to thy sonne Iesus, that through his death salua∣tion may be geuen vnto vs. I might bring many such spea∣ches out of the holy Scriptures, if I thought this might

not suffice. He is a contentious wrangler, who knowing our meaning, doth pike quarels of dissensiō vpon wordes only, taken in euil sense, the good sense dissembled.

Iewel.

VVherefore saie yee thus of Thomas Becket: O Christ make vs to ascende vnto heauen, vvhither Thomas is ascended, euen by the bloud of Thomas, that he shead for thy sake. Here you seeke saluation in the bloud of Thomas.

Harding.

This is an obiection for a Cobler, as the other was, and not for a Diuine, whose duetie it were to depend of thinges, and not of wordes. Albeit you make it otherwise to your aduantage, then the Latin wordes reporte, yet thus we saie: It is lawful to aske mercie of God onely for his owne sake: it is lawful also at the time of asking mercie, to present to him the remembrance of any gifte, or grace of his.

God him selfe saith by his Prophete Isaias: Protegem ciuitatem istam vt saluem eam propter me, & propter Da∣uid seruum meum. I wil defende this citie to saue it for mine owne sake, and for Dauides sake my seruant. Now bicause we know, it was a most gracious gifte of God, that he gaue S. Thomas grace to dye for his honour: when we desire to be holpen by his bloud, representing the memorie of S. Thomas vnto Christe our Sauiour, and as it were putting him in minde of his death suffered for his sake, we desire to haue Gods grace the soner geuen vnto vs through that mercie, which he shewed to the said S. Thomas. Scio quia hoc mihi prouen••et ad salutem, per vestram orationem, & subministrationem spiritus Iesu Christi. I know (saith S. Paule) that this thing shal

helpe forwarde my saluation, by your prayer, and by the helpe of the spirite of Iesus Christe. Here are ioy∣ned together two thinges: the praier of good menne, and the helpe of the spirite of Christe. They are both vttered by this syllable, per, by or through.

But what? Is S. Paule become blasphemous, bicause he ioyneth mennes prayers with Gods spirite? No, no. He meant, that the prayer of menne might helpe him, not of them selues, but by Gods gift. But the spirite of Christe was hable to help him of it selfe, as being the spirite of God. And yet those two helpes so far vnlike, are put together in one sentence, and expressed by one kinde of speache. But it is not a phrase of speache, whiche maketh the difference, it is the harte of the faithful, which distinguisheth al. Your wordes be faire M. Iewel, but your harte vnwares to your selfe doth honour the Idol Caluine, more then Christe Iesus. For you are ashamed of Christes olde Churche, and de∣formed spouse, as you thinke: But the trimme strompet of Caluins setting out, pleaseth you right wel. It is that fowle, and blind harte of yours, that shal condemne you, and not letters, or syllables, whiche in al your bookes you hunt after. Whatsoeuer our wordes be, you maie assure your selfe, our faith, and harte putteth dif∣ference inough betwen S. Thomas Becket a good man, and Christ Iesus God, and man. If it shal please you to conferre this praier touching S. Thomas with a prai∣er that I shal anonne allege out of S. Ephem, I truste, you wil reuoke your rash iudgement, wherein you con∣demne the Catholique Churche for this, and the like praiers.

Iewel. Pag. 312.

You in your imagination of the Saintes of God haue made Idolles.

Harding.

It is you that haue made Idolles of the enemies of God, to wit, of Luther, of Caluin, of Peter Martyr your maister, and of others the like. As for our honour ge∣uen to the Saintes, it is no greater, then the primitiue Church gaue to them, that is, that they heare vs in Christ, and praie in great charitie for vs. And so did al the olde Fathers beleeue, as being so taught of the Apostles. S. Ire∣naeus so nigh vnto the Apostles, doubted not to say, that the Virgin Marie obeied God, Vti virginis Euae Maria vir∣go fieret aduocata. That the Virgin Marie should be made the aduocate of the virgin Eue. And yet doth he not make her equal thereby with Christe. For our Ladie is in an other sense, and sorte our aduocate, then Christ is. Christ by right may pleade for vs, the Virgin Marie by grace may intreate for vs.

S. Gregorie Nazianzene, who praied him selfe to S. Basil being departed this life, reporteth thus of S. Cy∣prian, Virginem Mariam rogauit, vt periclitanti virgini opem ferret. He desired the Virgin Marie to helpe the Virgin which was in daunger.

S. Hilarie saith, we haue no smal garrison in the Apo∣stles, and in other Saintes.

S. Basil speaking of the fortie Martyrs, saith, He that is pressed with any calamitie, ad hos confugiat, vt à malis libe∣retu••. Let him flee to these, that he may be deliuered from euil thinges, hos oret, let him praie vnto these, &c.

S. Hieromes minde is wel knowen writing against Vigilantius.

S. Chrysostome saith, that the Emperour (the pride of his purple laid a syde) stat Sanctis supplicaturus, stan∣deth to make his supplication to the Saintes, that they make intercession for him to God.

S. Augustine sheweth it to be a commoditie, that Christian menne should be buried nigh to the Saintes, that the frendes of the dead, eisdē Sanctis tāquam patronis susceptos apud Dominum adinuandos, orando commendent: that the frendes of the dead may by making their pray∣er, commende the dead, as clientes to the same Saintes, as to their patrones, by them to finde helpe with God.

Theodoritus at large treateth of this mater, saying, that they whiche go on Pilgrimage, praie vnto the Mar∣tyrs to be their companions on the waie, not (saith he) that they make them Goddes, but they praye vnto the Mar∣tyrs, as being the menne of God. He sheweth moreouer, that after their returne, some dedicated Images, or fi∣gures of Eyes, some of Handes, some of feete made in siluer, or golde. S. Paulinus, S. Leo, S. Gregorie, S. Bede, and al the other holy and learned Fathers, agree herein.

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.

Harding.

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, 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, 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, (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 for leauing out Christes name, we take it not lefte out, where his father is named, with whom he is one sub∣stance. 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.

Iewel. 314.

You saie, the blessed virgin hath more grace geuen her, then any crea∣ture: excepte yee can name a greater grace (saie you) then to be the mother of God. Verely M. Harding, to be the childe of God, it is a great deale grea∣ter grace, then to be the mother of God, as S. Augustine saith.

Harding.

If our Ladie were the mother of God, and not the child of God also, it were somewhat that you bring out of S. Augustine. But sith that she is both, and bicause I being sure of it, thought you had beleeued it too: there∣vpon I said, that our Ladie being as shee is, was aboue

al creatures in grace. For shee is the childe of God with many others, but shee is the natural mother of God aboue al others. Now when we tel the excellencie of any per∣son, I had thought, we should specially haue told that, wherein the same passed al others, and not that, which is common with many others. But a man may wel per∣ceiue, that M. Iewel goeth about to bring the blessed Virgin into contempte, by whiche way so euer he maie bring it about: as though the way to honour the Sonne, were to dishonour the Mother.

Iewel. Pag. 315.

But touching the mater it selfe,

Harding.

I crie you mercie M. Iewel, haue you benne a wande∣ring al this while, and now at the very ende come you firste to touch the matter? In dede you leaue it ful ofte vntouched, euery where in manner, taking an occasion of some bye word to fal into your peeuish gloses, and into your common Phrases, letting passe the chiefe point of the question. But now touching the mater, what saie you?

Iewel. 315.

S. Ambrose saith, Therefore we are brought to the presence of kinges by Lordes, and officers, bicause the king is a man, and knoweth not to whom he may commit his realme. But to ob∣teine Gods fauour, to whom nothing is secrete, and knowyng vvhat euery man is meete to haue, we neede no spokesman, but a deuoute minde. For vvhere so euer such a one speaketh to God, God vvil ansvver him.

Harding.

Remember you what you promised? Said you not,

you would touch the matter of praying to Saintes? Ve∣rely. S. Ambrose speaketh these wordes of the vnbelee∣uing Gentiles, who despised God, and putting the hope of their Saluation in Goddes creatures, made to them Goddes, and Idolles of them, and adored them, and praied to them, as if there had benne many Goddes. And they praied to them so, as though the highest God, (whom they acknowledge by discourse of reason after a sorte) had neede of their helpe, as not being hable to know al, and to gouerne al thinges alone. So that they despising God, adored the Sunne, the Moone, the Starres and o∣ther Creatures, as S. Paule in that Chapter saith, and S. Ambrose expoundeth.

But now what say you touching the mater M. Iewel? Would you not know S. Ambroses mind therein gladly? I dare saie, you woulde not. And if a man might looke into your harte, I thinke he should espie, that you know for certaintie, that S. Ambrose thought not of praying to Saintes, as you doo: Or els verely you are not so wel seene in S. Ambrose, as I tooke you to be.

Howsoeuer it be, I wil here geue the reader a taste of S. Ambroses minde, touching the very mater of praying to the Saintes whiche liue with Christe. Rogauerunt pro vidua Petrus, & Andreas. Vtinam existat aliquis, qui tam citò possit rogare pro nobis, vel certè iste, qui pro socru rogat Petrus, & Andreas frater eius. Tunc enim pro affinitate poterant, nunc iam possunt pro nobis, & pro omni∣bus impetrare. Videtis enim, quòd magno peccato obno∣xia minus idonea sit, quae pro se precetur, certè quae prose impetret. Adhibeat igitur ad medicum alios preca∣tores. Aegri enim, nisi ad eos aliorum precibus medicus fuerit

inuitatus, pro se rogare non possunt. Infirma est car••, mens agra est, & peccatorum vinculis impedita, ad medici illius sedem debile non potest explicare vestigium. Obsecrandi sunt Angeli pro nobis, qui nobis ad praesidium dati sunt: Marty∣res obsecrandi, quorum videmur nobis quoddam corporis pi∣gnore patrocinium vendicare. Possunt pro peccatis rogare no∣stris, qui proprio sanguine, etiam si qua habuerunt peccata, lauerunt. Isti enim sunt Dei Martyres, nostri praesules, specu∣latores vitae actuum{que} nostrorum. Non erubescamus eos in∣tercessores nostrae infirmitatis adhibere, qui & ipsi infirmi∣tatem corporis etiam cùm vincerent cognouerunt.

Peter and Andrew praied for the Widowe. Would God there were some body, who would so speedily pray for vs, yea that it were this Peter, who praieth for his mo∣ther in law, and Andrew his brother: for then they might for their kinsfolke obteine, but now they may obteine for vs, and for al others. For ye see, that a woman being thral to a great sinne, is not so fit to praie for her selfe, at leste to obteine for her selfe. Let her therefore vse some other mans helpe, and prayer to the Physician (for her). For they that are sicke, onlesse the Physician be brought to them by the meanes and prayers of others, can not (come and) desire him them selues. The fleshe is feeble, the minde is sicke, and so entangled in the bandes of sinne, that it can not set forth her faint and fe∣ble foote towardes the seate of that Physician. The An∣gels are to be called vpon for vs, who are geuen vnto vs to be our Garde. The Martyrs are to be praied vnto, of whom it seemeth we maie (as it were) chalenge a cer∣taine assistance, for that we haue their bodies in pledge. They may wel pray for our sinnes, who with their owne

bloud haue washed away their owne sinnes, if they had any. For these are the Martyrs of God, our chiefe Pre∣lates, and the ouerlookers of our life, and doinges. Let vs not be ashamed to vse them as intercessours for our infir∣mitie, whereas they them selues euen then when they wanne the victorie, knew wel the infirmitie, and weake∣nesse of the bodie.

This place M. Iewel, sheweth, that S. Ambrose, who wil not haue any man to flee to Idolles, woulde haue al faithful menne to praie to the Saintes for them. And yet you for lacke of better stuffe, were faine to make your Reader beleeue, that the wordes written against the ac∣cursed Idolles, might be applied by you against the bles∣sed Apostles, and Martyrs. Whereby you shewe, what good opinion you haue of that blessed companie of the house of God, who reigning with him in heauen, see in the face of the Lambe our hartes, so farre as belongeth to their ioye, and our comfort.

This one place of S. Ambrose might haue suffised, but it shalbe good, that we ioyne therewith the practise both of the Church in those daies, and also of the Heretikes, that as wel the Catholikes may see, how the Saintes were esteemed in olde time, as M. Iewel may perceiue, that he is not the first heretike, whom it grieued to see Gods Martyrs so to be honoured, as they are among the Ca∣tholikes. Let vs then heare what S. Paulinus writeth in the life of S. Ambrose, who liued in his time. Per idē tēpus sancti Martyres Protasius, & Geruasius se sacerdoti reuelaue∣rūt. Erāt enim in Basilica positi, in qua sunt hodie corpora Na¦boris, et Felicis Martyrum. Sed sancti Martyres Nabor & Fe∣lix celeberrimè frequentabantur: Protasij verò & Geruasij

Martyrum, vt nomina, ita etiam sepulchra incognita erant: in tantum, vt suprà ipsorum sepulchra ambularent omnes, qui vellent ad cancellos peruenire, quibus sancto∣rum Naboris, & Felicis Martyrum ab iniuria sepulchra defendebantur. Sed vbi sanctorum Martyrum sunt cor∣pora leuata, & in lecticis posita, multorum ibi Satanae aegri∣tudines perdocentur. Coecus etiam Seuerus nomine, qui nunc vsque in eadem basilica quae dicitur Ambrosiana, in quam Martyrum corpora sunt translata, religiosè seruit, vbi vestem Martyrum attigit, statim lumen recepit. Ob∣sessa etiam corpora à spiritibus immundis curata, summa cum gratia domum repetebant. Sed his beneficiis Mar∣tyrum in quantum crescebat fides Ecclesiae Catholica, in∣tantum Arianorum perfidia minuebatur. Denique ex hoc tempore sed••ri coepit persecutio quae Iustinae furori accende∣batur, vt Sacerdos de Ecclesia pelleretur. Tamen intra pala∣tium multitudo Arianorum cum Iustina constitut•• deri∣debat tantam Dei gratiam, quam Ecclesiae suae Catholica Do∣minus Iesus meritis Nartyrum suorum conferre dignatus est, venerabilémque virum Ambrosium narrabat pecunia com∣parasse homines, qui se vexari ab immundis spiritibus menti∣rentur, atque ita ab illo, sicut & à martyribus, se torque∣ri dicerent. Sed hoc Iudaico ore loquebantur Ariani, sup∣pares scilicet eorum. Illi enim de Domino dicebant, Quo∣niam in Beelzebub principe Daemoniorum eijcit Daemo∣nia. Isti de Martyribus, vel de Domini Sacerdote loque∣bantur, quòd non Dei gratia quae per ipsos operabatur, im∣mundi spiritus pellerentur, sed accepta pecunia se tor∣queri mentirentur. Clamabant enim daemones, Scimus vos Martyres: Et Ariani dicebant, Nescimus esse Mar∣tyres.

About this time the holy Martyrs Protasius, and Ger∣nasius reueled them selues to S. Ambrose. For they were buried in the Church, where at this daie are the bodies of the Martyrs, Nabor and Felix. But menne haunted very muche vnto the holy Martyrs, Nabor, and Felix, and as for the Martyrs Protasius, and Ger∣nasius, as theire names were vnknowen, so were also their Graues, where they laie, in so muche that men, that were desirous to come to the Grates, wherewith the toumbes of the blessed Martyrs, Nabor, and Fe∣lix, were fenced from iniurie, walked vppon their graues.

But after that the bodies of the blessed Martyrs were taken vppe, and laid in their cofines, that many were there cured of their Diseases, it is wel knowen. A blinde man named Seuerus, who at this daie ful de∣uoutely serueth in the same Churche, nowe called S. Ambroses Churche, whither the bodies of the Mar∣tyrs were translated: after that he had once touched the garmente of the Martyrs, foorthwith receiued his fight. Many bodies also possessed of wicked Spirites were cured, and returned home with great grace. But howe muche the faith of the Catholique Churche by these benefites of the Martyrs grewe more and more, so muche did the perfidious falshood of the Arians wexe lesse and lesse. Finally after this the persecution, which was enkendled by the rage of Iustina the Empe∣resse, which sought to driue Saint Ambrose out of his Churche, beganne to slake. Neuerthelesse the rable of the Arians, who were in the Courte with Iustina,

scoffed at this great grace of God, whiche it pleased our Lord Iesus to bestow vpō his Catholike Church through the merites of his Martyrs. And they bruted abroad that the reuerēd Bishop Ambrose had hiered mē with money, that should feine them selues to be vexed with vncleane Sprites, and saie, that they were as wel tormented by S. Ambrose, as by the Martyrs. But this the Arians like verie Iewes vttered, as being (in malice) their owne com¦panions. For the Iewes said of our Lorde: He casteth out Deuilles in Beelzebub the Prince of Deuilles. But the Arians said of the Martyrs, and of S. Ambrose the Priest of our Lord, that the vncleane Sprites were not cast out by the grace of God, which wrought by them, but that menne hiered with money, feined them selues to be tor∣mented. For the Deuilles cried out: We know you to be Martyrs, But the Arians said, we know not them to be Martyrs. Thus farre S. Paulinus.

Doo you know your Father M. Iewel, if ye saw him? I meane not your natural Father, would God you were so good a man, and of so good a faith, as he was. But I meane your other father, that begote Arius, whose yon∣ger brother you are. At that time the Arians mockte at the miracles wroughte by the Saintes, and that at their Toumbes, euen as you doo nowe. But at that time the Catholikes honoured the Saintes, as we doo now. If the Arians were heretikes, you know your brethren.

Before I conclude this matter touching praying vnto Saintes, I would the Reader to vnderstand, what good menne thought thereof twelue hundred yeares agoe. It may be cōceiued by that we find in S. Ephrem that bles∣sed man, whom S. Basil esteemed so much. Thus he saith

speaking vnto God. Grex tuus electus, Monachorum quo∣que conuentus, & omnium Sanctorum, qui placuerunt ante te, qui nunc in Paradiso exultant, iam deprecantur pro me, & obsecrant te solum amatorem hominum. Exaudies quo{que} eos, & saluabis me obsecrationibus eorum. Ego verò per eos ti∣bi gloriam & laudem offeram, qui exaudisti orationem eo∣rum, & misertus es mihi, & non despexisti petitiones eorum, quae pro salute animae meae profusae sunt.

Thy chosen Flocke, and cōpanie of Monkes, and of al the Saintes, that haue ben acceptable before thee, who now reioise in Paradise, at this present do praie for me, and be suters vnto thee the only louer of men. Thou shalt heare them, and shalt saue me for their praiers. And I shal offer glorie, and praise vp vnto thee, who hast heard their praiers, and hast mercie of me, and hast not despised their requestes, which haue benne made for the health of my soule.

Some wil say perhappes, This place witnesseth, that the Saintes praie for vs, but not that we maie praie to the Saintes. Who so euer is desirours to see this point wit∣nessed by holy Ephrem, let him read a praier, that he made in praise of our Ladie the virgin Marie. Where she is ho∣noured with these high titles, without preiudice of Chri∣stes glorie, Regina omniū, spes desperantiū, spes Patrū, gloria Prophetarū, omniū Princeps, omniū Dux. The Quene of al, the hope of them that be without hope, the hope of the Fathers, the glorie of the Prophetes, Princesse of al, the captaine of al. Yea further praying vnto her he saith, which M. Iewel wil euil abide, Per te reconciliati sumus Christo Deo meo filio tuo. Tu peccantium, & auxilio destitu∣torum adiutrix. Tu portus procella vexatorum, solatium mū∣di,

carcere clausorum liberatrix celeberrim••••. Tu Orphano∣rum susceptio, tu captiuorum redemptio, tu agrotantium ex∣ultatio, & omnium salus. By thee we haue ben reconci∣led vnto Christ my God thy Sonne. Thou art the helper of them that sinne, and be forsaken of helpe. Thou art the heauen of them that are tossed with tēpest, thou art the comforte of the worlde, the famous deliuerer of them that are shut vp in the Prison. Thou arte the receite of Orphans, thou art the redemption of them that be taken Prisoners, thou arte the reioising of them that be sicke, and the health of al.

Item he saith there: Sub alis tuis custodi me, & protege. Miserere mei, quisum luto inquinatus, qui sceleribus quàm plurimis Creatorē Deū meum, et iudicē offendi. Non mihi alia fiducia ô virgo sincera. Imple os meū gratia dulcedinis tua. Illumina mentem ô gratia plena. Keepe me, and defende me vnder thy Wings. Haue mercie of me, that am defi∣led with durte, that haue with very many wicked deedes offended the Creator my God, and Iudge. I haue none other trust, ô pure Virgin. Fil my mouth with the grace of thy swetnes. Lighten my minde ô ful of grace.

Item there he saith further. Dignare virgo te tuum ser∣uum laudare, & dicere: Aue Dei splendidissimum, & lucu∣lentissimum vas. Aue Pax, Gaudium, & Salus mundi: Aue vallum fidelium, & mundi Salus. Aue progenitoris illius Adā Resurrectio, aue refugium peccatorum, & hospitium, aue pro∣pitiatorium laborantium. Aue spes omnium proborum aduer∣sis casibus afflictorum. Aue mundi Mediatrix gloriosissima, aue vniuersi terrarum orbis conciliatrix. Aue porta coelorum, ascensus omnium, aue reseramentum portarum Paradisi, Aue clauis Coelorum, & regni Christi. Aue portus optime huius

vita Nautarum, aue animae meae spes bona & fida, aue Chri∣stianorum omnium firma salus.

Vouchesafe Virgin, that I thy seruant praise thee, and saie: Haile the brightest, and cleerest Vessel of God. Haile Peace, Ioie, and health of the worlde. Haile Bul∣warke of the faithful, and health of the worlde. Haile Resurrection of Adam that first Father of ours. Haile re∣fuge, and herborough of sinners, haile propitiatorie of them that laboure. Haile hope of al good folke oppressed with aduersities: Haile most glorious Mediatresse of the worlde, haile reconciler of al the rounde worlde. Haile gate of heauen, the ascending vp of al, haile the vnloc∣king of Paradise gates. Haile keie of heauen, and of the kingdom of Christe. Haile the best hauen of the Mar∣riners of this life. Haile good, and trusty hope of my Soule. Haile the stronge health of al Christians.

Consider Reader, whether, Tu per Thomae sanguinem, Whereat M. Iewel maketh so much adoo, may not wel seeme iustified by the prayer of the Aunciente Father Ephrem. I denie not, but that if there be such excessiue speaches, as seeme to attribute to our Ladie, or to any Sainte, that, which is propre, and belonging to Christe only: they ought by a conuenient interpretation, and vnderstanding be drawen vnto such a sense, and meaning, as is agreable vnto the Scriptures of God, and faith of the Catholike Church.

Notes

• Saue vs o blessed virgin, in vvhat sense is i•• taken.
• 1. Tim. 4.
• Ibidem.
• Hovv it is lavvful to saie in praier. su¦per Tho∣mae San¦guinem, and the like. Esai. 37.
• Philip. 1.
• Prayer of good mē and Gods spirit ioy¦ned to∣gether in healping vs.
• S. Marie the virgī is the ad∣uocate of Eue. Irenaeus li. 5.
• Gregorius in mono∣dia. Idem. in laudem Cypriani. Hilarius in psalm. 124. Homil de 40 marty∣ribus.
• Hom. 66. ad populū Antioch.
• De cura pro mort. gerenda. cap. 4.
• Theodo∣rit. De curatio. graecarum affect. li. 8,
• Monstra te esse ma¦trem.
• Pag. 313.
• Pag. 314. Our lady called Dea by Pet. Bembus.
• The Coū∣cel of Oxford.
• Heb. 1.
• De sanctae virgini∣tate. ca. 3.
• Ad Rom. c. 1.
• Ansvver to S. Am∣brose,
• Rom. 1.
• Ambros. in lib. de viduis. S. Ambro¦ses minde touching praying to the Saintes.
• The pra∣ctise of the Chur∣che tou∣ching the prayer to Saints, ād honour to them exhibited
• Paulinus in vita Ambros••.
• Seuerus a blinde man by touche of martyrs garment, receiued fighte.
• Hovv S. Ephrem praied for the helpe of Saints, ā•• to the Saintes.
• Ephraem De Com∣punctione cordis. li. 1 cap. 13.
• Ephraem. in orati. de Sanctiss. Dei Matris laudibus.
• These pe¦titions stand not in this or¦der toge∣ther. But they are truely re∣ported.