A defence of the Apologie of the Churche of Englande conteininge an answeare to a certaine booke lately set foorthe by M. Hardinge, and entituled, A confutation of &c. By Iohn Iewel Bishop of Sarisburie.

The Seconde parte. (Book 2)

The Apologie, the first Chapter, Diuision. 1.

WEe beleeue,* 1.1 that there is one certaine Nature and Di∣uine Power, whiche wee calle God: and that the same is diuided into Three equal Persons, into the Fa∣ther, into the Sonne, and into the Holy Ghoste: and that they al be of one power, of one Maiestie, of one Eternitie, of one Godhed, and of one Substance. And although these Three Persons be so diuided, that neither the Father is the Sonne, nor the Sonne is the Holy Ghost, or the Father: yet ne∣uerthelesse wee beleeue, that there is but one very God: And that the smne one God hathe created Heauen, and Earthe, and al thinges con∣teined vnder Heauen.

Wee beleeue, that Iesus Christe the onely Sonne of the Eternal Father (as longe before it was determined, before al beginninges) when the fulnesse of time was cōme, did take of that Blessed, & Pure Virgine, bothe fleashe, and al the Nature of Man, that he might de∣clare to the worlde the secrete and hid Wil of his Father: whiche wil had benne laide vp from before al Ages, and Generations: And that he might ful finishe in his Humaine Body the Mysterie of our Re∣demption: and might fasten our sinnes to the Crosse, & also that Hād∣writinge, whiche was made againste vs.

Wee beleeue, that for our sakes he died, and was buried, descended into Hel, the thirde daie by the Power of his Godhed returned to life and rose againe: and that the fourtethe daie after his Resurrection, whiles his Disciples behelde and looked vppon him, he Ascended into Heauen,* 1.2 to fulfil al thinges, and did place in Maiestie, and Glorie the selfe same Body, wherewith he was borne, wherin he liued on Earth, wherein he was iested at, wherein he had suffered most paineful tor∣mentes, and cruel kinde of deathe, wherein he rose againe, and where∣in he ascended to the Right Hande of the Father, aboue al Rule, aboue al Power, al Force, al Dominion, and aboue euery name, that is na∣med, not onely in this worlde,* 1.3 but also in the worlde to comme: And that there he nowe sittethe, and shal sitte, til al thinges be ful perfit∣ted. And althoughe the Maiestie, and Godhed of Christe be euery∣where abundantly dispersed,* 1.4 yet wee beleeue, that his Body, as S. Augustine saith, must needes be stil in one place: & that Christe hathe geuen Maiestie vnto his Body, but yet hathe not taken awaye from it the Nature of a Body:* 1.5 and that we must not so affirme Christe to be God, that wee denie him to be Man: and, as the Martyr Vigilius saithe, that Christe hathe leafte vs as touchinge his Humaine Na∣ture, but hath not leafte vs as touchinge his Diuine Nature:* 1.6 And y^• the same Christe, thoughe he be Absent from vs concerning his Man∣hed,

yet is euer Present with vs concerninge his Godhed.

From that place also wee beleeue that Christe shal come againe to execute that General Iudgement, as wel of them whom he shal then finde aliue in the Body, as of them that shal be already dead.

M. Hardinge.

In our Fathers dayes before any change in Religion was thought vpon, Christen people lyued to∣geather in perfite vnitie.* 1.7 If accoumpt of belife had ben demaunded, none was ashamed of the common Apostles Crede. Euery one constantly confessed, I beleue in God the Father Almighty Maker of Heauen and Earthe, and in Iesus Christe, and so foorthe. But sithens Luther brought aa 1.8 Newe Gospel into the worlde, wee haue sene greate diuersitie amōge men, not onely of Ceremonies, and Administra∣tion of the Sacramentes, but also of theb 1.9 Publike Confession of the Faithe. For as sundrie Rulers, Coun∣tries, and common Weales receiued that newe Doctrine: so theire Preachers and Ministers haue sette foorthe sundrie Credes, and Confessions of theire Faithe.

S. Hilarie in his time complaininge there of,* 1.10 Nowe a dayes there be (saithe he) so many Faithes, as there be willes: so many Doctrines, as there be maners: so many causes of blaspemies springe vp, as there be vices: whiles Faithes either are so written as wee list, or so vnderstanded as we list. And where as there is but one God, one Lorde, one Baptisme, and accordinge thereto one Faithe, wee steppe aside from that whiche is the onely Faithe: and whiles mo faithes be made, they beginne to come to that point, that there be no Faithe at al.

But the maner of the vtterance of your Faithe is strange to Christen eares,* 1.11 who haue ben accusto∣med to heare, Credo in Deum, Credo in Iesum Christum, Credo in Spiritum Sanctum: I be∣leue in God, I beleue in Iesus Christe, I beleue in the Holy Ghoste. That other forme of woordes, whiche you vse, soundeth not so Christianlike. I beleue there is a God, I beleue that Iesus Christe is the Sonne of the Father, I b••liue that the Holy Ghoste is God. Although this forme of woordes do expresse a right Faithe, yet beinge sutche as maye be vttered by Deuils, and hathec 1.12 alwaies ben vttered by Heretikes theire Ministers: the Auncient and Holy Fathers haue liked better the Olde forme and maner, after whiche euery Christen man saithe, I beleue in God, I beleue in Iesus Christe, I beleue in the Holy Ghoste. For this importeth a signification of Faithe with hope and charitie: that other of Faithe onely, whiche the Deuils haue and tremble,* 1.13 as S. Iames saithe: wherein as in many other thinges these Defenders re∣semble them. S. Augustine in sundrie places putting a differēce betwen these two formes of wordes, v∣pōs Iohn alleaging S. Paules wordes, To one that beleueth in him who iustifieth the wicked, his Faithe is imputed to rightuousnesse, demaōdeth, what is it to beleue in him? It is by his answeare, Credendo amare, credendo diligere, credendo in eum ire, & eius membris incorporari: With be∣leuinge to loue him, with beleuinge to goe into him, and to be incorporate in his members, that is, to be made a member of his Body.

As this Defender procedeth in declaringe the belefe of his Newe Englishe Churche, he grateth mutche vppon the Article of Christes Ascension,* 1.14 as the maner is of al Zwinglians to do. For theire minde geueth them, thereby they shal be able to bringe at leste many of the simpler sorte to their Sa∣cramentarie Heresie, and to thinke, that the Body of Christe, wherein he ascended into Heauen, and suteth at the right hande of the Father, is so absent frō Earthe, as it may not be beleued to be here pre∣sent in the Sacrament of the Aulter. Thereto he alleagethe S. Augustine, makinge him to saye, that Christes Body wherein he rose againe, must nedes be stil in one place. In which treatise that Holy Fa∣ther hathe not the worde,* 1.15 Oportet, that is, must nedes, as this Defender alleageth, but this worde, Potest, that is, maye, as the bookes haue that be not corrupted by the mainteiners of that Heresie. And where as he saithe, Ad Dardanum, alleaged by this defender, though Christe hathe geuen Maiestie vnto his Body yet he hathe not taken awaye from it the Nature of a Body: this is not to be stretched to Christes Body in the Sacrament, where, it is not after condition of Nature, but by the al∣mightie power of his worde. And although he hathe not taken awaye from his Body the Nature of a very Body, yet may it please him to do with his Body, being God nolesse then man, that, whiche is be∣sides and aboue the Nature of a Body.* 1.16 So it pleased him to do, when he said, This is my Body. And so it

pleaseth him it be done,* 1.17 whesoeuer the same Body is offered in the daily sacrifice of the Churche accor∣ding to his cōmandement and institution.* 1.18 That Vigilius saithe,* 1.19 Hovve Christe hathe lefte to be novv in Earthe. 1. Ioan. 1. Christe hathe lefte vs touching his Hu∣maine Nature, but hathe not left vs as touching his Diuine Nature: it is to be vnderstāded of his visible shape, in whiche he shewed his Humaine Nature, whē he walked here on Earthe, when he was so cō∣uersant with men sensibly, that as S. Iohn writethe they heard him with theire eares, they saw him with theire eies, they behelde him, and touched him withe theire handes. As touchinge his Humaine Nature in this sensible wise,* 1.20 Christe hathe left vs, after whiche S. Augustine saithe, Iam non inuenis Christum loqui in Terra: Nowe thou findest not Christe to speake on the Earthe. This maner of Christes Humaine Nature beinge taken from vs withstandeth not, but that we may haue the substance of his natural Body and Bloud present in the blessed Sacrament in a mysterie by the Almighty power of his word: whiche Faithe these defenders trauatle to impugne. And (as God would) the Penneman of this Apologie bringeth vn wares, as it semethe, for confirmation of his Sacramentarie Doctrine, that out of ••ulgētius,* 1.21 whiche ouerthroweth al that he wēt about to builde against the real presence. That Father, as he is by him alleaged, saithe, Christum, cùm absit à nobis per Formā Serui, tamen semper esse nobiscum per Formā Dei: That whereas Christe is absent from vs accordinge to the Forme of a seruant, yet he is euer present with vs accordinge to the Forme of God. VVhereby he mea∣neth, that Christe is nomore here amonge men, as he was before his deathe, in Forme and shape of man, in sutche wise as we see men liue on the Earthe. VVhiche woordes bicause they seme to dasshe theire whole purpose,* 1.22 the Prelates of this newe Englishe Churche haue altered the sense of them, by shifting in this worde (Manhed) in stede of (the Forme or shape of a seruant) whiche the Latine hathe, and this worde (Godhed) in stede of (the Forme of God).

The B. of Sarisburie.

I marueile, M. Hardinge, that ye can publishe so manifeste Vntruthe without blusshinge. Ye saie, that before these fewe late yeeres, there was but one Fourme of Faithe throughout the world. Yet beinge learned, & hauinge trauailed through the Auncient Writers, you muste néedes haue séene the Apostles Creede: the Ni∣c••ne Créede: S. Basiles Créede: Damasus Créede: S. Hieromes Créede: S. Cypriās. or Rufines Créede: Gregories Créede: the Créede called, Quicun{que} vult, written, as some thinke, by Athanasius, as some others, by Eusebius Vercellensis: the Créede conteined in the Hymne called, Te Deum, whether it were written by S. Augustine, or by S. Ambrose: euery of these vnder seueral, and sundrie fourmes. You knowe, that in diuers of the Oldest Councelles, as occasion was offered, so somewhat was either added to the Creede, or diminished, or altered: as it may ap∣peare by Eusebius, Socrates, Theodoretus, Sozomenus, Euagrius, Nicephorus, and others. You know, that S. Augustine vnto Laurentius, S. Hierome vnto Cy∣rilius, S. Ambrose vnto the Emperour Gratianus, and others moe in declaration of the Christian Faithe, haue not alwaies vsed one precise fourme of Woordes: and that the Emperoure Constantine maketh open Protestation of his Faithe, as it is recorded in your Countrefeite Donation, in Sense, & Substance agréeing with al others, that were Catholique: but in Woordes, far disagréeinge from al others, and peculiar onely to him selfe. To be shorte, you knowe, that betwéene your Masse Créede, & the peoples Common Créede, as touching the Woordes, there was greate difference. It were too longe, to rehearse al. Neither was it necessarie, to say so mutche, sauinge onely to shewe the manifeste vanitie of your talke. To expresse one Substance of Faithe in sundrie Fourmes of Woordes, I neuer heard, it was forbidden, sauinge onely nowe at the laste by this late Decrée of M. Hardinge.

Where you saie, the whole people before these fewe late yéeres had one Faithe, ye shoulde rather haue saide, they were al taught by you in a straunge vnknowen Tongue, to pronounce, as they could, a strange vnknowē Fourme of Faithe. For, God knowethe, they vnderstoode not one woorde, what they saide, nor scarcely one Article of theire Beléeue. S. Hilarie saithe, of the people deceiued by the Arians, as

these haue benne by you,* 1.23 Credunt, quod non credunt: Intelligunt, quod non intelligunt: They Beleeue that,* 1.24 whiche thei Beleeue not: they Vnderstande that, whiche they Vnderstand not. Cardinal Ascanius had a Popiniay, that was taught to say distinctly al the Articles of the Creede, from the beginninge to the ende. Yet, I trowe, ye wil not say, the same Popiniay Beléeued in God, or vnderstoode the Christian Faithe. For Faithe is in the Harte, not in the Tonge. S. Augustine saithe, Fieri potest, vt integra quis teneat Verba Symboli, & tamen non rectè credat: It is possible, that a man may pronounce the whole woordes of the Creede: and yet not haue the right Faithe.

In deede S. Hilarie, of whom ye speake, woorthily reproued the Arian He reti∣ques, for that they had altered the whole Faithe of Christe, not onely in Woor••es, but also in Substance. But wee hauinge published sundrie Confessions of our Re∣ligion, as the Multitudes of your Abuses, and Errours offered occasiō, and that in sundrie Countries, and Kingdomes, in sutche distance of places, and diuersitie of Speaches, yet notwithstanding in the Substance, & groundes of the Truthe haue euermore ioined togeather, and neuer altered.

Where wee saie, Wée beleeue, there is one God, M. Hardinge answeareth, He cannot wel allow this Fourme of Speache. Wee should rather haue said, saithe he, wee beléeue In God. Were not this Controller so importune, sutche simple petite quarcelles should not be answeared. I could neuer haue thought, it had ben so great a sinne, to Beleeue, that God is God Verily, M Hardinge, if euery of y••ur Popes, and Cardinalles had beléeued so mutche, I trow, Cornelius the Bishop of Bito••to in your late Councel at Tridente woulde not so bitterly, and in so open sorte haue cried out of them,* 1.25 Vtinam non à Fide ad Infidelitatē, à Deo ad Epicurum, velut prorsus vnanimes declinassent, dicentes in corde Impio, & ore impudico, Non est Deus: Would God they were not gonne, as it were with one consent, from the Faithe to Infidelitie, from God to Epicure, saieing with wicked h••rte, and shamelesse mouthe, There is no God.

If no Catholique Writer had euer vsed this selfe same Fourme of speache be∣fore, then might M. Hardinges quarrel seeme to haue some reasonable ground. But bothe S. Paule, and also many other Catholique Fathers haue often vsed it. S. Paule saithe,* 1.26 Accedentem ad Deum oportet Credere, Deum esse: He that commeth to God, must beleeue, that there is a God: And Hermes, S Paules Scholar, commonly called Pastor Nuntius,* 1.27 Ante omnia crede Vnum Deum esse, qui condidit omnia: Be∣fore al other thinges beleeue, that there is One God, that hathe made al. Origen saithe, Primùm credendus est Deus, qui omnia creauit: Firste w••e must beleeue, there is a God, that hathe created al thinges. S. Hilarie saithe, In absoluto nobis, & facilis est Acterni∣tas, Iesum Christum à mortuis suscitatum Credere: Our euerlastinge life is ready, and casi, to beleeue, that Iesus Christe is risen againe from the deade: Likewise Charles the Greate in the Créede published in his name, Praedicandum est omnibus, vt credant, Patrem, Fi∣lium, & Spiritum Sanctum Vnum esse Deum Omnipotentem: The Gospel must be preached vnto al, to the ende they may knowe, that the Father, the Sonne, and the Holy Ghoste is one God Almighty. To be shorte, euen in our late Fathers daies, this was counted a Catholique Fourme of Faithe, and was commonly taught in al Scholes, Vnum Crede Deum: Beleeue, that there is One God. If this were then wel spoken, and vni∣uersally vsed, euen in the Churche of Rome, without rebuke, I truste, M Hardinge of his Courtesie wil nomore blame vs for speakinge wel. As for these Phrases (I beleeue In God, I beleeue In Christe) although in deede they be better, & more effectual, & carrie more force then the other,* 1.28 yet are they not, neither so peculiare, and special to God alone, nor so precisely vsed, as M. Hardinge imagineth. For it is written in the E••odus, as it is noted by the skilful in the Hebrewe tongue, Populus credidit In Deum, & In Mosen: The people beleeued In God, and In Moses: And God him selfe saide vnto Moses, as it is likewise noted in y^e Hebrewe: Descendam, vt populus In te credat: I wil goe downe, that the people mai•• beleeue In thee. S. Basile saithe, Baptizati sunt In Mosen, & crediderunt In illum: They were Baptized In Moses, and beleeued In him.

And Hosius saithe,* 1.29 Quid si In Sanctos quo{que} rectè credi docet Paulus?* 1.30 What if Paule teache vs, that wee may also wel beleeue In Sainctes? And they of M. Hardinges side haue euermore wel liked this Fourme of Speache, Credo in Sanctam Ecclesiam: I be∣leeue In the Holy Churche. Wherein also perhappes they wil allege these woordes of Socrates, and of some others, Credo In vnam Catholicam Ecclesiam: I beleeue In one Catholique Churche. Notwithstandinge beside S. Augustine, and others, Pas∣chasius saithe, Credimus Ecclesiam, quasi Regenerationis Martem: non Credimus In Ecclesiam, quasi Regenerationis Authorem. Recede ergo ab hac persuasione blasphemiae. Non enim licet, nec In Angelum Credere: Wee beleeue the Holy Churche, as the Mo∣ther of Regeneration: But wee beleeue not In the Churche, as the Authour of Regene∣ration. Leaue therefore this persuasion of Blasphemie. For it is not lauful to beleeue, no not In an Angel.* 1.31 Likewise S. Augustine saithe, Credimus Paulo, non credimus In Paulum: Credimus Petro, non credimus In Petrum: Wee beleeue Paule, but we beleeue not In Paule: Wee beleeue Peter, but wee beleeue not In Peter.

Hereby wée maie sée, that whether wée saie, Wee beleeue that God is God, or, we beleeue In God, both these phrases are vsed of the godly, and are therfore both good, & Catholique. Yf M. Hardinge finde any wante, or imperfection in our woordes, let him supplie it with good fauoure: so he condemne not either S. Paule, or Hermes, or Origen, or Hilarie, or Charles the Greate, or other Catholique, and godly writers, as wel Gréekes, as Latines: who, as I haue shewed, haue vsed the like. Certainely the General Confession of al our people, and of our whole Churche, is this, VVee beleeue In God: VVee beleeue In Christe: VVee beleeue In the Holy Ghoste.

But M. Hardinge saithe, wée grate ouer busily vpon the Article of Christes Ascension into Heauen. What then? Should wée haue leafte it out? Verily that would haue benne some good countenance to your cause▪ An•• therefore when Pope Nicolas would haue brought vs your newe Article of Trasubstantiation into the Crede, he should firste haue vtterly remoued this whole Article of Christes Ascen∣sion. For these twoo Articles maie not wel stande togeather by any construction in one Crede. As for vs, wée haue saide nothinge herein, but that hath often ben saide, and auouched by the Holy Learned Fathers. Damasus the Bishoppe of Rome, in his Creede grateth hereon as mutche, as wée. His woordes be these: Deuicto mortis imperio,* 1.32 cum ea Carne, in qua natus, & passus, & mortuus fuerat, & re∣surrexit, Ascendit ad Patrem, sedet{que} ad Dextram eius in Gloria: Hauinge ouercome the empiere of deathe, with the same fleashe, wherein he was borne, and suffred, and died, and rose againe, he Ascended vnto the Father, and sitteth at his Right hande in Glorie. Whiche woordes S. Hierome in larger manner expoundeth thus: Ascendit ad Coelū, Sedet ad Dextram Dei Patris,* 1.33 manente ea Natura Carnis, in qua natus, & passus est, & in qua Re∣surrexit. Non enim exinanita est Humanitatis Substantia, sed glorificata: Christe Ascen∣ded into Heauen, and sitteth at the Right hande of the Father, the same Nature of Fleash, wherein he was borne and suffred, and rose againe, remaininge stil. For the Substance of his Humaine Nature was not donne away, but glorified. Howe be it, gentle Reader, for thy better satisfaction herein,* 1.34 I muste referre thée ouer to my Former Replie to M. Hardinge.

Here foloweth a piteous outcrie, that wée haue shamefully corrupted S. Au∣gustines woordes, shiftinge in, Oporter, in steede of, Potest. What newe fansie is suddainely fallen into M. Hardinges heade, I cannot tel. S. Augustines woordes, as they be alleged by Gratian,* 1.35 are these: Corpus, in quo Resurrexit, in Vno loco esse Oportet: The Body, wherein Christe rose againe, muste needes be in One place. Here is not, Oportet, in stéede of, Potest, as M. Hardinge saithe: but, Oportet, as it should be, for, Oportet. If there haue benne any corruption wrought herein, it hath benne wrought by Gratian, welneare foure hundred yeres agoe, and not by

vs.* 1.36 Yet is Gratian one of the highest Doctours of M. Hardinges side. And wil M. Hardinge make vs beléeue, that his owne Catholique Doctours would be so bolde, to corrupte S. Augustine?

As for this Verbe, Oportet, if it were wanting in the place alleged, yet might it wel, and easily be supplied of other places. S. Peter saithe, Oportet illum coelos capere vs{que} ad tempora restitutionis omnium:* 1.37 The Heauens Must conteine, or hold him, vntil the time, that al thinges be restored. So saithe Cyrillus, Christus non po∣terat cum Apostolis versari in Carne, postquàm Ascendisset ad Patrem: Christe could not be conuersante with his Apostles in the Fleash, after he had Ascended vnto the Father. Like∣wise saithe S. Augustine, Christus secundū Praesentiā Corporalē in Sole, in Luna, & in Cruce simul esse non potuit: Christe, according to the Presence of his Body, could not be in the Some, in the Moone, and on the Crosse at one time. And againe, Ne dubites, Christum esse in aliquo loco Coeli, propter Veri Corporis modum: Doubt not, but Christ is in some One Place of Heauen, bicause of the measure or fourm of a very Body. Therefore the Olde Learned Father Origen saithe, Non est Homo, qui est vbicun{que} duo vel tres in eius nomine fuerint congregati:* 1.38 neque Homo nobiscum est omnibus diebus vsque ad consū∣mationē saeculi: neque congregatis vbique fidelibus Homo est praesens: sed virtus Diuina, quae erat in Christo: It is not Christe, as being Man, that is where so euer twoo or three be geathered together in his name: neither Christe, as being Man, is with vs al daies vntil the worldes end: nor Christ, as being Man, is Present with the Faithful euery where geathered to∣gether: but that Diuine power (or Nature) that was in Christe. And for that cause S. Augustine saithe,* 1.39 Videte Ascendentem: Credite in Absentem: Sperate Venientem: Sed tamen per Mis••ricordiam occultam etiam sentite Praesentem: See you Christe Ascen∣ding into Heauen: Beleeue in him being Absent: Trust in Christe, that is to come: And yet by his secrete Mercie feele him Present. Thus, M. Hardinge, thus haue the Olde Catho∣lique Learned Fathers vsed tograte, as ye terme it, vpon the Article of Christes Ascension.

You saie, S. Augustine in his Epistle to Dardanus, spake not of Christes Body, as it is now Present in the Sacrament. No marueile. For S. Augustine neuer vnderstood any sutch kinde of Presence. And who taught you, M. Hardinge, that Christe hath sutche change of diuers Bodies: of one manner in the Sacrament, and of an other manner in Heauen? Christes Blessed Body, when it was borne of the Virgine, when it died, when it rose againe, when it Ascended into Heauen, was one, and vniforme. How became it afterward so diuerse, and so vnlike it selfe? If either Christe, or the Apostles, or the Anciente Fathers haue thus taught you, why are they not alleged? If they haue not thus taught you, how came you by this knowledge? Or if ye saie, ye know, that they knewe not, who wil beléeue you?

Ye tel vs, that the Body of Christe in Heauen hath the whole Stature, and Fourme, and Proportion of a Man. This is true: It is the Doctrine of the Apo∣stles, and of the Anciente Doctours of the Churche. But ye tel vs farther of your selfe, that the Body of Christe in the Sacrament is vtterly voyde of al manner ei∣ther Stature, or Fourme, or Proportion: that is to saie, is neither longe, nor short: nor high, nor low: nor thicke, nor thinne: &, being as you say, a very Natural Body, yet hath neither likenesse, nor shape of a Body. This is your Doctrine, M. Har∣dinge: and the more vnlikely to be true, the more likely to be yours.

Sutche fantastical imaginations the Arian Heretiques sometime had of the Godhed of Christe.* 1.40 For thus they wrote thereof, as saithe Athanasius: Creatura est: sed non vt vlla ex rebus creatis: Opus est: sed non vt vllum ex operibus: Res condita est: sed non vt vlla ex rebus conditis: It is a Creature: but not as any other of thinges created: It is a thinge wrought: but not as any other thinge, that euer was wrought: &c.

But what saith Athanasius him selfe to al these fantasies? his answeare is this: Iam videtis vafritiem, & dolos istius Haereseos: quae non ignara, quàm amarulenta sit ista

sua malitia,* 1.41 fotos quaerit, & ••••nocinium sibi 〈◊〉〈◊〉 ex verborum disertitudine: Nowe ye see the crookednesse, and ••subtletie of this Haresae: whiche knowinge her owne malice howe 〈◊〉〈◊〉 it is, borowith some he wa•• and colo••••e by sleight of woordes.

This Flauianus repreneth the Heretique Eutyches,* 1.42 Adiecit & aliam 〈…〉〈…〉 Corpus Domini quod en Maria factum est, non esse nostrae Substantiae; He added 〈◊〉〈◊〉 in other wickednesse, saieinge, that the Body of Christe, that was borne of Mary, is not nowe of our Substance.

〈…〉〈…〉 the ma••er thus, Caro Christi ipsa est, per Essentiam: non ipsa per Gloria••••:* 1.43 The Fleash of Christe in Substance is nowe the same, it was before: but 〈◊〉〈◊〉 Glorie it is not the same.

Noman hereof writeth either more plainely, or more directely, then S. Augustine.* 1.44 His woordes be these, Christus sic Venturus est, quemadmodum ire vi∣sus est in Ceolum, id est, in eadem Carnis Forma, atque Substantia: Cui profectò. Im∣mortalitatem dedit, Na••turam non abstulit. Secundum hanc Formam non est putandus vbique diffusus. Cauendum est enim, ne ita Diuinitatem astruamus Hominis, vt Verita∣tem Corporis auferamus: Christe shal come againe (to Iudge) euen as he was seene go∣inge into Heauen, that is to saie, in the selfe same Fourme, and Substance of his Fleash: Vnto whiche Fleash vndoubtedly he hathe geuen Immortalitie: but he hathe not taken from it the Nature of Fleashe. For wee muste take heede, wee doo not so maineteine the Godhead of Christes Humanitie, that we denie the Truthe of his Body.

And where ye fantasie, that the Body of Christe in the Sacramente hathe in it selfe neither Fourme, nor Proportion, nor Limitation of place, nor Distin∣ction of partes,* 1.45 S. Augustine telleth you, Spatia locorum tolle Corporibus, & nus∣quam erunt: & quia nusquam erunt, nec erunt. Tolle ipsa Corpota qualitatibus Corporū, non erit, vbi sint: & ideo necesse est, vt non sint: Take awaye from Bodyes Limitation of place, and the Bodyes wil be no where: and bicause they be nowhere, they wil be no∣thing. Take awaye from Bodyes the qualities of Bodyes, there wil be no place for them to be in: and therefore the same Bodies muste needes be no Bodies at al. Hereof wée maye conclude, that the Body of Christe, whiche you haue imagined to be conteined Grossely, and Carnally in the Sacramente, for as mutche as, by your owne Con∣fession, it hathe neither Qualitie, nor Quantitie, nor Fourme, nor Place, nor Proportion of Body, therefore, by S. Augustines Doctrine, it is no Body.

Here it is a worlde to sée, what prety sporte M. Hardinge maketh him selfe with the poore Penneman of this Apologie. As God woulde, the Simple Body vnwares alleged Fulgentius cleane againste him selfe. For the woordes of Fulgentius be these: Christus, cùm Absit à nobis per Formam Serui, tamen semper est nobiscum per Formam Dei: Whereas Christe is Absent from vs by the Fourme of a Seruaunte, yet is he euermore Present with vs by the Fourme of God. Whereby, saithe M. Hardinges Commentarie, he meaneth, that Christe is nomore here emonge vs, in Fourme, and Shape of Man, in sutche wise, as wée sée menne liue in the Earthe. And these woordes (saithe he) dasshe theire whole purpose: and therefore the Prelates of this newe Englishe Churche, haue altered the sense of them, by shiftinge in this woorde (Man∣hoode) insteede of (the Fourme of a Seruaunt): and this woorde (Godhead) in steede of (the Fourme of God).

I beséeche thée, Gentle Reader, spare me a litle thine indifferent eare, leaste in these mysty cloudes of M. Hardinges Distinctions, thou happen to wander, and loose thy way. Al this great adoo riseth onely of some notable difference, that is fansied to be bitwéene these twoo woordes. Fourme, and, Substance. For M. Har∣dinge would faine haue thée beléeue, that y^e Substance of Christes Body is in many places: but the Fourme of the same Body can be onely in one place, & not in many.

If I should demaund M. Hardinge this question by the way, wherfore Christes Body in Fourme maye not as wel be in many places togeather, as the same in Substance: or how he knoweth it: or what Doctour, or Father euer taught it: or

how wée may be wel assured of it: perhappes he would take a daie, to consider it better. For thus a man might put him in minde of the groundes of his Religion: Sir, ye know, God is Omnipotent, and his power Infinite. Ye maie not make him thral, & subiect to your senses: That were Natural Reason that were Infidelitie. Christe is as wel ••able to dispose of the Fourme of his Body, as of the substance: and can as wel present the one in many places, as the other. How be it, thus mutche onely by the way.

But now, what i•• al this great imagined Difference be no Difference▪ What if these two woordes, Fourme, and Substance, as they be vsed by Fulgentius, be al one? What then wil M. Hardinge doo with his prety Glose?

Verily Athanalius saithe thus:a 1.46 Na••••ura, Essentia. Genus, Forma Vnū sunt: Na∣ture, Substance, Kinde and Fourme be al One thing. Leo saithe,b 1.47 Quid est, In Forma Dei: in Natura Dei: What is it, To be in the Fourme of God? He answeareth, It is, To be in the Nature of God. Chrysostome saith,c 1.48 Forma Dei, Natura Dei est: The Fourme of God, is y•• Nature of God. S. Augustine saithe,d 1.49 Secūdum Formam Dei Christus ipse de se loqui∣tur▪ Ego & Pater Vnum sumus: As concerning the Former of God, Christe him selfe saithe of him selfe, I and my Father are bothe One.e 1.50 Likewise againe he saithe, Vna est Forma, quia vna est Diuinitas: The Fourme is one, bicause the Godhed is One.

In like sorte of the Fourme of a Seruant,f 1.51 Leo saithe, Quaero quid sit Formam Serui accipere? Sine dubio Perfectionem Naturae, & Conditionis Humanae: What is it, To take the Fourme of a Seruant? He answeareth, Doubtlesse it is, To take the perfection of Na∣ture, and state of man.g 1.52 Chrysostome saithe, Forma Serui Omnino est Natura Serui: The Fourme of a Seruant verily is the Nature of a Seruant.h 1.53 S. Augustine saithe, Quando de Forma Serui in Christo cogitas, Humanam Effigiem cogita, si est in te Fides: Whe•••• thou thinkest of the Fourme of a Seruant in Christ, thinke of the Shape of a man, if there be any Faithe in thee.i 1.54 Againe, Christum secundum Humanitatem, Visibilem, Corporeum, Lo∣calem, at{que} omnia membra Humana veraciter habentem credere conuenit, & confiteri: VVee must beleue, and confesse, that Christ according to his Humanitie, is Visible, hath the Substance and Properties of a Body, is conteined in Place, and verily hath al the members, and the whole Proportion of a man. To leaue al others,k 1.55 Haimo saithe, Forman Serui acce∣pit, id est, in Veritate Hominem accepit: He tooke the Fourme of a Seruant, that is to saye, In very Truthe he tooke Man.

Ye sée, M. Hardinge, by these Testimonies of the Ancient Learned Fathers, farre contrarie to your vaine Distinction, y^• the Fourme of God is nothing els, but God: & the Fourme of Man is nothing els, but Man. Wherfore then haue you thus diuised vs this new Difference? Wherfore saie you of your owne head, y^• Fourme, & Substance be so contrarie, seing the Catholique Fathers saie, they be both One? Or wherefore be you so busy, to trouble the Penneman without cause? Certainely S. Augustine ioineth Fourme and Substance both togeather,* 1.56 & by the one expoun∣deth the other: In eadem Forma, at{que} Substantia: In the same Fourme, and Substance: and againe expoundeth the same Fourme, Veritatem Corporis: The Truthe of a Body.

By these it is plaine, that when Fulgentius saith, y^e Fourme of God, he mea∣neth therby the Substance, the Nature, & the Diuinitie of God: And when he saith, the Fourme of a Seruant, he meaneth likewise, the Nature▪ the Substance, the Truthe, the Perfection, & the Very Manhoode of a Man. And the whole drifte of his discourse is this, that Christe being bothe God, and Man, by the Nature, and Substance of his Godhed is euerywhere: but by the Nature, and Substance of his Manhoode, & Truth of his Body, is onely in one place, and not in moe: agreing therein with these woordes of S. Augustine before rehearsed,* 1.57 Corpus, in quo Resur∣rexit, in vno Loco esse Oportet: The Body, wherin he rose againe, must nedes be in oue Place.

Here are wée terribly charged with guileful dealing, with a speciall note al∣so in the Margine, Fulgentius fo why falsified. Wée haue shifted in this woorde, Man∣hed,

in stéede of,* 1.58 the Fourme of a Seruante: and this woorde Godhed, in stéede of, the Fourme of God. And therefore both the Penneman, and the Prelates of our Newe Cleregie must néedes be brought foorth before the barre.

I wil not here tel you, M. Hardinge, how lewdely ye haue demeaned your selfe towardes her, whom it liketh you so often, and so scornefully to cal the Lady Interpreter: a Lady, I wil not saie, of what Learning, vertue, and grauitie: but certainly, as far from al vnwoomanly Presumption, wh••rwith ye so rudely touch her, as you are from al manly modestie: and for ought, that maie appeare by these toies, and trifles, ye haue sent vs ouer, as ful of wisedome, as you of folie. I be∣séeche you, cal your woordes againe to minde, if you can without blushing: So roughly to handle so softe a Creature. This Phrase of speeche your very frendes haue mutche misliked, and, as it is in déede, so in plaine woordes they cal it Ruf∣fianrie, a vertue, although mutche agreable to your Profession, yet vnméete for a man, either of learning, or of sober wisedome. But this faulte, ••mong many others, as I haue saide, I wil dissemble. Although your whole Booke be vtterly voide of Diuinitie, yet at the least some sense of Humanitie had benne commendable.

But the Prelates of this Newe Cleregie (you saie) haue fouly falsified both y^e woordes, & the sense of Fulgentius. And wherin, M. Harding? Forsooth in stéede of these woordes, The Fourme of Man, &, The Fourme of God, for y^• better vnder∣standing of y^e vnlearned, they haue vsed these woordes, as more commonly knowen, Godhed, and Manhed. If this be so faulte, wherefore then is the Olde Father,* 1.59 & Martyr Vigilius suffered thus to saie, Dei Filius secundum Humanitatem suam recessit à nobis; Secundum Diuinitatem suam semper est nobiscum: The Sonne of God according to his Manhed is departed from vs: according to his Godhed is euer with vs? Or againe, Christus est vbi{que} secundum Naturam Diuinitatis suae: & loco continetur secundum Naturam Humanitatis suae: Christe is in al places according to the Nature of his Godhed: and is conteined in One place, according to the Nature of his Manhed.

Wherefore dooth Cyrillus saie, Secundum Carnem Solam abiturus Crat: Adest autem semper virtue Deitatis:* 1.60 According to the Fleash onely he woulde departe: But by y^• power of his Godhed he is euer present. Wherfore doth Gregorie saie. Verbum Incarna∣tum Manet, & Recedit: Manes Diuinitace, Recedit Corpore: The woord Incarnate bothe abideth with vs, and departeth from vs. It abideth with vs by the Godhed: It departeth from vs by the Body (or Manhed?) Wherefore dooth S. Augustine saie, Ibat per id, quod Homo erat: Manebat per id,* 1.61 quod Deus erat. Ibat per id, quod Vno Loco erat: Manebat per id, quod vbi{que} erat: Christ departed by that he was Man: and aboade by that he was God. He departed by that, that was in One Place: He aboad by that, that is in al Places.

If ye wil yet stand in doubte, what these Holy Fathers meante by y^• Manhed of Christe, that departed from vs, let S. Augustine open bothe his owne, and their meaninges. Thus he writeth in expresse & plaine woordes touching the same: Secundum Carnem,* 1.62 quam Verbum assumpsit: secundum id, quòd de Virgine natus est: Secundum id, quòd à Iudaeis prehensus est: quòd ligno confixus: quòd de Cruce deposi∣tus: quod linteis inuolutus: quòd in sepulchro conditus: quòd in Resurrectione manife∣status, me non semper habebitis vobiscum: According to the Fleash, that the Woorde re∣ceiued: according to that, he was borne of the Virgine: according to that, he was taken of the Iewes: According to that, he was nailed to the Tree, taken downe from the Crosse, lapte in a sheete, laide in the graue, and was declared in his Resurrection (these woordes are true) Ye shal not haue me alwaies with you.* 1.63 Likewise againe he saithe, Dominus noster absen∣tauit se Corpore ab omni Ecclesia, & Ascendit in Coelum: Our Lord, as touching his Bo∣dy, Absented him selfe from his whole Churche, and Ascended into Heauen.

To be short, if it be so hainous an errour in this case to vse these woordes, Godhed, and Manhed,* 1.64 wherefore is not Fulgentius him selfe reproued for so often vsing the same? These be his woordes, Secundum Humanitatem suam, Lo∣caliter

erat in Terra:* 1.65 Secundum Diuinitatem, & Coelum impleuit, & Terram. Vera Hu∣manitas Christi Localis es: Vera Diuinitas semper immensa est. Caro Christi abs{que} dubi∣tatione Localis est: Diuinitas tamen eius vbique semper est. Permansit in Christo Immen∣sa Diuinitas: Suscepta est ab eo Localis Humanitas. Quomodò Ascendit in Coelum, nisi quia Localis, & Verus est Homo? Quomodò adest Fidelibus, nifi quia idem Immensus, & Verus est Deus? Christe according to his Manhoode, was placed in Earthe: but accor∣ding to his Godhed he filled bothe Heauen, and Earthe. The Manhoode of Christe is con∣teined in Place: The Godhed of Christe is Infinite, and in al places. The Pleash of Christe is doubtelesse in (One) place: The Godhead of Christe is for euer in euery place. There re∣mained stil in Christe the Infinite Godhed: There was receiued of him a Local Manhoode. How Ascended he i••to Heauen, sauing that he is very Man conteined in Place? How is he present with the Faithful, sauing that he is Infinite, and True God? Last of al he saithe, Vnus idem{que} Christus, Secundum Humanam Substantiam, aberat Coelo, cùm esset in Terra: & dereliquit Terram, cùm Ascendisset in Coelum: Christe being One, accodinge to the Substance of his Manhoode, was absent from Heauen, when he was in Earthe: and for∣sooke the Earthe, when he Ascended into Heauen.

Thus many times, M. Hardinge, ye haue these woordes in one place togea∣ther in Fulgentius him selfe: The Godhed: the Manhoode: very God: very Man: The Fleash of Christe: The Substance of the Manhoode. And these ••e the selfe same woordes, that you reproue.

Blotte out therefore for shame that vnaduised note in your Margine: Looke better to your Booke: Woorke hereafter more discretely: and trouble not, neither Pennemenne, nor others, without cause. Otherwise the Penneman wil tel you, what birde bare the feather, that made you a Penne.

The Apologie, Cap. 1. Diuision. 2.

Wee beleeue that the Holy Ghost, who is the thirde Person in the Holy Trinitie, is very God: not made, not created, not begotten, but proceding from bothe the Father, and the Sonne, by a certaine meane vnknowen vnto man, and vnspeakable: and that it is his pro∣pertie to mollifie, & loften the hardnesse of mans hart, when he is once receiued thereinto, either by the holesome preaching of the Gospel, or by any other waye: that he doth geue men light, and guide them vnto the knowledge of God: to al way of Truthe: to newnesse of the whole life: and to euerlasting hope of Saluation.

M. Hardinge.

As wee acknowledge this article to be true and Catholike, so we demaunde of these Defenders. how they can proue the same.* 1.66 Haue they either expresse Scripture for it, or any of the first foure gene∣ral Councels, whiche be estemed of most Authoritie? VVe are sure they haue not. Therefore we do them to vnderstand, and if they heare vs not, we aduertise the Readers, that feare God, and loue his truth, that al truthe necessarily to be beleued* 1.67 expressed in the Scripture: and that* 1.68 other Councels be to be receiued besides the foure first, which are allowed in England by Parlament.

The B. of Sarisburie

Consider, M. Hardinge, notwithstanding ye euermore tel vs of Fathers, Fa∣thers, yet how contrarie oftentimes ye are in iudgement to the same Fathers. You saie, that the Godhed of the Holy Ghost cannot be proued by expresse Woordes of the Scriptures: and thereof, ye saie, ye are right sure. Yet S. Augustine nothinge douteth,* 1.69 but it may wel be proued by plaine Scriptures. Thus he saith, Spiritus San∣ctus est Deus. Vnde Petrus, cùm dixisser•• Ausus es mentiri Spiritui Sancto, continuò se∣quutus adiunxit, quid esse: Spiritus Sanctus: & ait, Non es mentitus Hominibus, sed Deo:

The Holy Ghost is God. Therefore Peter when he had saide (vnto Ananias) thou hast en∣terprised to lie to the Holy Ghost, he followed readily, and tolde him, what was the Holy Ghost: and saide, Thou hast not sied vnto Man, but vnto God.

Againe he saithe,* 1.70 Ostendit Paulus, Deum esse Spiritum Sanctum, & idò non esse Creaturam: S. Paule sheweth vs, that the Holy Ghost is God: and therefore is no Creature.

Likewise againe he saith, Ne quisquam Spiritum Sanctum negaret Deum, con∣tinuò sequutus ait, Glorificate, & portate Deum in Corpore vestro: Least any man should denie,* 1.71 that the Holy Ghost is God, Paule added immediately these woordes: Glorifie you there∣fore, and beare God in your Body. Here haue wée S. Augustines Yea, and M. Har∣dinges Nay. S. Augustine assureth vs, he hath Scriptures, to proue the Godhed of the Holy Ghoste: M. Hardinge saithe, wée are sure, he hath none at al. Iudge thou nowe, Gentle Reader, whether of these Doctours thou wilt beléeue.

But what a vaine vanitie, and folie is this? wil M. Hardinge haue vs beléeue, that God cannot be God, onlesse he be allowed by the Churche of Rome, and by the Pope? Then are wée come againe to that, y^e Tertullian writeth merily of the Hea∣thens: Nisi Homini Deus placuerit,* 1.72 Deus non erit: Homo iam Deo propitius esse debebit: Onlesse God please Man wel (though he be God) he shal be no God. And so nowe Man must be frendely, and fauourable vnto God.

Wée beleeue, M. Hardinge, that the Holy Ghost is very God in déede, not v∣pon the Popes, or his Cleregies credite, but, as S. Augustine saith, vpon the spe∣cial warrante of the Woorde of God.

And therefore Nazianzene saithe,* 1.73 Dicet aliquis, non esse scriptum, Spiritum Sanctum esse Deū. Atqui proponetur tibi examen Testimoniorum, ex quibus ostende∣tur, Diuinitatem Sancti Spiritus testatam esse in Sacris Literis: nisi quis valde insulsus sit, & alienus à Spiritu Sancto: Some Man wil saie, It is not written, that the Holy Ghost is God. But I wil bring thee foorth a whole Svvarme of Authorities, whereby it shal wel ap∣peare that the Godhed of the Holy Ghost is plainely witnessed in the Holy Scriptures: Onlesse a Man be very dul, and vtterly voide of the Holy Ghoste.

The Apologie, Cap. 2. Diuision. 1.

We beleue, that there is one Churche of God, & that the same is not shutte vp (as in times past emong the Iewes) into some One cor∣ner or Kingdome, but that it is Catholique, & Vniuersal, and disper∣sed throughout the whole world. So that there is now no Nation, which may truely complaine, y^• they be shutte foorth, & may not be one of the Churche & people of God: and y^• this Church is the Kingdome, the Body, and the Spouse of Christe: that Christe alone is the Prince of this Kingedome: that Christe alone is the Head of this Body: and that Christe alone is the Bridegroome of this Spouse.

M. Hardinge.

It is a world to see these Defenders: They, whiche haue not kepte Vnitie of Spirite in the band of Charitie,* 1.74 which S. Paule requireth, but haue seuered them selues from the Body of the Church, tel vs now forsooth, they beleeue, that there is one Churche of God. But what maie wee thinke this one Churche to be? Can they seme to meane any other (what so euer they pretend) then this new Church of late yeeres set vp by Sathan, through the ministerie of Martine Luther and those other Apostates his companions, if it maie be named a Churche, and not rather a Babylonical Tower? For as touchinge that Churche, whereof* 1.75 al Christen People hath euer taken the Successour of Peter to be the Heade vnder Christe, whiche is the true Catholike Churche, in theire Apologie they sticke not to saie plainely, that it is clene fallen downe longe agone. And therefore the beginning of Luthers Seditious, and

Heretical preaching they cal Herbam, as muche to saie, as the greene Grasse, or first spring (this in∣terpreter nameth it the very first appearing) of the Gospel,* 1.76 leafe. F. 7. And in the leafe. F. 8. they saie that fortie yeeres agone and vpward, that is at the first setting foorth of Luther and Zuinglius, the Truth was vnknowen and vnheard of, and that they first came to the knowledge and preaching of the Gospel. Likewise in an other place they graunt,* 1.77 that certaine and very strange sectes haue ben stirringe in the worlde euer since the Gospel did spring, meaning the time when Luther first brinced to Germanie the poisoned Cuppe of his Heresies, Blasphemies, and Sathanismer.

Thus hauing condemned the Churche of God, whiche was before Luthers time, and allowinge that for the true Churche, the Gospel whereof first sprang out of Luther: how can they auouche theire belefe, and by what reason and learning can they make good, that there is one Churche of God? VVee would faine knowe, whiche and where it is. Is Luther and his congregation that one Churche of God, or Zuinglius and his rable, or Osiunder and his sort, or Zuenckfeldius and his secte, or Stanca∣rus and his band, or Balthasar Pacimontane and his rancke? For al these, and certaine other sectes haue* 1.78 Luther for their founder, and for their Radix Iesse, as it were, from whence they spring: And in deede euery learned man easely seeth, how the gutters of their Doctrines runne out of Luthers sincke. Of al these there is none, but stoutly claimeth the name of the Churche.

Then how saie ye, Defenders, whiche Churche be ye? name the Childe. Yf ye name one, wee sette the others against you. &c.

How often in his bookes putteth Luther you, and your Captaines in the rolle of those, that he vtter∣ly condemneth, naminge roundly togeather, Infidels, Turkes, Epicures, Heretikes, Papistes, Sacra∣mentaries? And nowe if he should heare you chalenge the name of the one Churche of God to you, and denie him and his folowers that claimed title: would he not (thinke ye) stampe and rage, would he not whetie his dogge eloquence vpon you, and cal you worse then these aboue rekened, yea and if he wist how, worse then some of you be your selues? The like courtesie maieye looke for at those other sectes, of whiche euery one claimeth the name of this one Churche of God.

But ye saie, that this One Churche is not shutte vp into some one corner, or Kingdome, but that it is Catholike, and Vniuersal, and dispersed through out the whole world. True it is, that ye saie,* 1.79 what so euer ye thinke. But the Holy learned and auncien: Fathers, where they cal and be∣leeue the Catholike Churche, they meane (as Vincentius Liriuensis declareth) the Churche to be Ca∣tholike, that is to saie Vniuersal, (for so the word signifieth) in respecte of a threefold Vniuersalitie: of places, whiche this Defender here toucheth: of times, and of menne, whiche he toucheth not. In the Catholike Churche we must haue a great care (saithe he.) that we hold that, whiche hath euery where, euermore, and of al persons ben beleeued. If these Defenders proue not the Churche, they pro∣fesse them selues to be of, to haue this threefold Vntuer salitie, then is their Congregation not this one Churche, nor of this one Churche of God, but the synagog of Antichriste.

And although the Authours of this Apologie crake of the great increase, and spredding abroade of their Gospel, and now glorie in the number of Kingedomes, Dukedomes, Countries, common VVeales, and Free Cities: Yet hath it not gone so farre abroade as the Arians heresie did by three partes of foure: VVhiche was at length vtterly extinguished, as this shal be.

That the Catholike Churche is the Kingedome,* 1.80 the Body and the Spouse of Christe, we acknow∣ledge. Of the same Kingdome we confesse and beleeue Christ to be Prince alone, so as he is Heade of this Body alone, and so as he is Bridegrome of this spouse alone. For Head and Spouse alone he is in one respect, not alone in an other respect. According to the in ward influence of Grace. Christe properly and onely is Head of his Mystical Body the Churche: But as touching the outwarde Gouernment, the being of a Head is common to Christe with others. For in this respect certaine o∣thers maie be called Heads of the Churche, as in Amos the Prophete the* 1.81 great States be called the Heads of the People. So the Scripture speaketh of Kinge Saule, VVhen thou were a litle one in thine owne eies, thou wastinade Head emong the Tribes of Israel. So Dauid saithe of him selfe, he hath made me Head of Nations.

Men be called Heads, in as muche as they be in stede of Christe, and vnder Christe: after which meaning S. Paule saith to the Corinthians, For if I forgaue any thing, to whom I forgaue it, for your sakes forgaue I, it, In persona Christi, In the Person of Christe. And in an other place, VVee

are Ambassadours in the stede of Christe,* 1.82 as though God did exhort you through vs. To conclude in fewe, according to inwarde influence of grace into euery faithful member, Christe onely is Head of the Churche: according to outward gourning the* 1.83 Pope vnde Christ and in sted of Christ is hed of y^• same.

As touching the Bridegromesbip, we saie and beleeue, that if we would speake properly,* 1.84 Christ is the onely Bridegrome of the Church his spouse of whom it is said he that hath a spouse, is a Bride∣grome. For from one of the Churche he begetteth children to himselfe. But others are called Bride∣gromes. Working together with Christe outwardly to the begetting of spiritual children, whom ne∣uerthelesse they begette not to them selues, but to Christe. And suche are called the ministers of the Bridegrome, in as muche as they done his stede. And therefore the Pope, who is instede of Christe the Bridegrome of the whole Churche, is* 1.85 called also the Bridegrome of the vniuersal Churche: a man maie terme him the vicegerent Bridegrome.

The B. of Sarisburie.

I trust, Gentle Reader, thou wilt not looke, I should answeare al M. Har∣dinges ordinarie idle talke. So should I lose good time without cause, and be ouer troublesome to thine eates. O, saithe he, VVhat a world it is, to see these Defenders? They, whiche haue not keapt the vnitie of the Sprite, in the band of Charitie, whiche S. Paule requireth, but haue seuered them selues from the Body of the Churche, tel vs nowe for soothe, that they beleeue, that there is one Churche of God. O, M. Hardinge, if wée haue herein saide il, then beare witnesse of the il: If wée haue saide wel, wherefore make you these vitter outcries? What so euer ye haue conceiued vs to be, yet might ye suffer vs quietly to saie the Truthe, specially sutche Truthe, as you imagine maketh so mutche for your selfe.

Ye say, wée confesse, that our Churche beganne onely about fourtie yeeres sithence, and was neuer before. No, M. Hardinge, wée confesse it not: and you your selfe wel knowe, wée confesse it not. It is your tale: it is not ours. Wée saie, and haue sufficiently proued, and you knowe it right wel, if ye would be knowen of that ye know, y^• our Doctrine is y^• Olde, & yours is y^• Newe, Yf ye wil néedes force your selfe to the denial, it may easily be proued, & that by sutch Authoritie, as your selfe may not wel denie: onlesse ye wil once againe do now, as ye haue twise done before.

Wée saie, that our Doctrine, & the order of our Churches is older then yours by fiue hundred whole yeeres and more. If ye wil not beleeue vs, yet beleeue M. Hardinge:* 1.86 he wil tel you euen the same. Marke wel his woordes: These they be: It standeth not with Christe his promises made to the Churche, that he should suffer his Church to conti∣nue in darkenesse these thousand yeeres past.

And thus by secrete confession, he leaueth vs fiuehundred three score and sixe whole yeeres at the least: that is to saie, the whole time of Christe, of his Apostles, and of al the Godly Learned Doctours, and Fathers of the Primitiue Churche. Whiche time notwithstanding is thought a great deale better, and purer, then al the time, that hath folowed afterwarde. In this Diuision M. hardinge being at∣tente, and eger vpon his cause, and claiming as mutche, as he thought with any modestie he might be hable, hath claimed to him selfe onely a thousand yeeres of the night: and hath leafte vs welneare sixe hundred yeeres of the daie.

This is your owne witnesse, M. Harding: Consider wel of it. It is your owne. Therefore ye doo your selfe great wronge, and mutche deface your owne credite, so suddainely to saie, our Doctrine is Newe. Gods name be blessed, it hath the Testimonie, not onely of Christe, and his Apostles, but also of the olde Learned Catholique Fathers of the Churche. And this is it, that so mutche greeueth you, that wee refourme our Churches nowe according to the paterne, and samplar of Christes, and his Apostles firste Institution. For thereby the disorder, and defor∣mitie of your Churches the more appeareth.

Lirinensis saithe,* 1.87 That thing must be holden for Catholique, that euerywhere, euer∣more, and of al menne hath benne beleeued. These general notes must be limited with

this special restrainte:* 1.88 VVhere as the Churches vvere not corrupted. For o∣therwise there was neuer any Doctrine so Catholique, ne not the Confessed Do∣ctrine of Christe him selfe, that hath benne receiued, Euermore, &, Eueryvvhere, and of al menne without any exception. But, M. Hardinge, these selfe same notes of Lirinests vtterly euerthrowe the greatest part of that whole Doctrine, that you would so saine haue counted Catholique. For neither reacheth to within fiue hundred yeeres of the Apostles time: nor hath it that Antiquitte indeed, that in face, and countenance is pretended, as it is plaine by your owne former Confession: nor was it euer vniuersally receiued, as herafter by Particulares it shal be proued. It had neuer that vniuersalitie, neither of al times, and ages: nor of al places, and countries: nor was it euer vniuersally receiued & allowed of al men. Therefore, what so euer ye cal it, ye cannot by your owne Definition cal it Catholique.

The Catholique Churche of God standeth not in multitude of Persones, but in weight of Truthe. Otherwise Christe him selfe, and his Apostles had not ben Catholique. For his flocke was very litle: & the Catholique, or Vniuersal con∣sent of the World stoode against it. The Churche of God is compared to the Moone: for that she waxethe, and waneth, as the Moone dothe, & sometime is ful, sometime is emptie:* 1.89 and therefore, as S. Augustine saith, is called Catholica, quia Vniuer∣saliter perfecta est, & in nullo claudicat, & per totum Orbem diffusa est: Bicause she is V∣niuersally perfite, and halteth in nothing, and is (not now shut vp in one onely Countrie, as was the Churche of the Iewes, but) powred throughout the whole World. Though the hartes of men haue often changes, yet Gods Truthe is euermore one: and, be it in many, or in fewe, is euer Catholique. Thus, M. Hardinge, it is written by one of your owne side:* 1.90 Etsi non nisi duo Homines remanerent in Mundo, tamen in eis salua∣retur Ecclesia, quae est Vnitas Fidelium: Although there were but two men remaining in the world, yet euen in them two the Churche, whiche is the Vnitie of the Faithful, should be soued.

Luthers dogge eloquence, for so, M. Hardinge, it liketh you of your modestie to cal it, were it neuer so rough, and vehement, the iust zele of Gods glorie, and of his Holy Temple, whiche you so miserably had defaced, so enforcing him, yet was it neuer any thing comparable to your eloquence. For, I beséeche you, if ye maie haue leasure, harken a litle, & heare your selfe talke. Behold your owne woordes, so many, so vaine, so bitter, so firie, so furious, al togeather in one place: This newe Churche, ye saie, set vp by Sathan: Martine Luther, and other Apostates his companions: This Ba∣bylonical Tower: Luthers seditious, and Heretical preaching: Luther brinced to Germanie the poi∣soned Cuppe of his Heresies, Blasphemies, and Sathnismes: Zuing lius, and his rable: The gutters of this Doctrine runne out of Luthers sincke: Luther would stamps, and rage, and whette his dogge eloquence vpon you: You are the Synagog of Antichriste. These be the Figures, and Flowers of your speache. Yet must we thinke, that ye can neither stampe, nor rage: but vse onely Angelles eloquence. How be it. I trust, no wise man wil iudge our cause the worse, for that your tongue can so readily serue you to speake il.

To the mater, ye saie, that, touching the influence of Erace, Christe onely is the Head of the Churche: but touching Direction, & Gouernment, the Pope onely is the Head. Al this is but your owne tale, M. Hardinge: Ye speake it onely of your selfe: Other Authoritie of Scripture, or Doctour ye bringe ve-none.

And yet notwithstanding, ye haue alleged Scriptures too, God wote, euen as ye haue vsed to doo in other places.

Ye saie,* 1.91 S. Paule saithe, Yf I forgaue any thing, for your sakes I forgaue it, in the personne of Christe: Wee are Embassadours in the steede of Christe, euen as though God did exhorte you through vs: Hereof ye conclude, Ergo, The Pope vnder Christe, and in the steede of Christe is Heade of the Churche. Yf ye conclude not thus, ye wander idlely, and speake in vaine, & condlude nothing. These woordes of S. Paule nothing touche y^• Pope, but onely the faithful, & zelous Preacher of the Gospel. For wherein dothe

the Pope resemble S. Paule?* 1.92 Wherein doothe he reprosente the Personne of Christe? What exhorteth he? What teacheth he? What saithe he? What doothe he? And yet if he would do any one part of his whole duetie, how might this Argu∣ment stand for good: S. Paule being at y^• Cittie of Philippi in Maerdonia, exhorted the Corinthians, as in the Personne of Christe: Ergo, the Pope being at Rome in Italie, although he neither exhorte, nor preache, yet is he the Head of the Vniuer∣sal Churche? Although Diuinitie goe harde with you, yet ye shoulde haue seens better to your Logique.

I graunte, Bishoppes may be called the Heades of theire seneral Churches. So Chrysostome calletha 1.93 Elias Caput Prophetarum, The Head of the prophetee: So A∣mos saith,b 1.94 The Princes are the Heades of y^• people: So Saul is calledc 1.95 the Head of the Tribes of Israel: So Dauid was maded 1.96 Caput Gentiū, The Head of Nations: Sondrie sutch other like examples I alleged in my Formere 1.97 Replie to M. Hardinge: As that Cyrillius the Bishop of Alexandria, in the Councel of Ephesus was calledf 1.98 Caput Episcoporum congregatotum, The Head of the Bishoppes, that these were assembled: That S. Gregorie saith,g 1.99 Paulus ad Christum conuersus Caput effectus est Natlonūm Paule being once conuerted to Christe, was made the Head of Nation: That Prudentius saithe, h 1.100 Sancta Bethlem Capur eitorbis: Holy Bethlem is the Head of the World. In this sense Optatus saithe,i 1.101 There be foure sortes of Heades in the Churche, the Bishops, the Priestes, the Deacons, The Faithful: And al this onely in a certaine kinde of phrase, and man∣ner of speache. But in déede and verily S. Augustine saithe,k 1.102 Paulus ipse non po∣terat Caput esse eorum, quos plantauerat: Paule him selfe could not be the Head of them, whom he had planted, Therefore Gregorie saithe,l 1.103 Petrus Apostolus Primum, Membrū Sanctae & Vniuersalis Ecclesiae est. Paulus, Andreas, Iohannes, quid aliud, quam singu∣lariū sunt plebium Capita? Tamen sub Vno Capite omnes Membra sunt Ecclesiae, Arque ve cuncta breui cingulo locutionis astringam, sancti ante Legem, Sacti in Lege, Sancti sub Gratia: Omnes hi perficientes Corpus Domini in Membris sunt Ecclesiae constituti. Et nemo se vnquam Vniueisalem vocari voluit: Peter the Apostle is (not the Head, but) the chiefe Member of the Holy Vniuersal Churche. Paule, Andrewe, and Iohn, what are they els, but the Heades of seueral Nations? Yet notwithstandinge vnder one Head (Christe) they are al Members of the Churche. And to speake shortely, the Sainctes before the Lawe,* 1.104 the Sainctes in the time of Grace, al accomplis∣shing the Lordes Body, are placed emonge the Members of the Churche, And there was ne∣uer yet one, that would haue him selfe called the Vniuersal Bishop, Therfore where as M. Hardinge saithe, Al Christian People haue euer taken the Successour of Peter to be the Heade of the Catholique Churche vnder Christ, he speaketh it onely of him selfe.* 1.105 And though the comparison be odious, yet Christe saithe, Cùm loqui∣tur mendacium, ex proprijs loquitur: when he speakethe Vntruthe, he speaketh it of his owne. S. Gregorie saithe, Peter was the chiefe Member of the Churche of Christe: but not the Head.

But the Bishop of Rome,* 1.106 and his hired Proctours haue taught vs farre otherwise. Panormitane saithe: Christus & Papa faciunt vnum Consistortum: &, excepto peccaio, Papa potest, quicquid Deus ipse potest: Christe, and the Pope make one Consistone, and keepe one Courte: And, sinne onely excepted, the Pope can doo, what so euer God him selfe can doo. This, I trowe, is that Head of Direction, and Gouern∣mente, that M. Hardinge meaneth.

As for the reste, that the Churche is the Kingedome of Christe, and the Pope the Prince thereof,* 1.107 M. Hardinge in special woordes answeareth nothinge. Notwithstandinge some others haue saide, Petro & Coelestis, & Terreni Imperij iu∣ra commissa sunt: Vnto Peter was committed the right both of the Heauenly, and also of the Earthely Empiere.

Last of al he doubteth not,* 1.108 but the Pope maye be called the Spouse, or Bride∣grome of the Vniuersal Churche: and yet the same without the Authoritie of any Doctour. He allegeth onely S. Bernarde: But the same S. Bernarde in the selfe same place saithe, and that by M. Hardinges owne confession, that the Pope is not the Bridegrome of the Churche. And therefore he was faine to expounde his meaninge, and to weigh him downe of the other side with his prety Glose. But S. Bernarde, without Glose saithe plainely: Non sunt omnes amici Spousi, qui hodiè sunt Sponsi Ecclesae:* 1.109 They be not al the Bridegromes frendes, that are this daye the Spouses of the Churche, O miserandain Sponsam ralibus creditam Paranymohis. Non accici Sponsi, sed aemuli sunt: O miserable is that Spouse, that is committed to sutche Lea∣ders. They are not the frendes, they are the enimies of the Bridegrome.

How be it wée néede not greatly to recke, what styles, and titles the Pope can vouchesaue to allowe him selfe. As he may be called the Heade, the Prince, and the Spouse: euen so, and by like authoritie, and truthe, may he be called the Light, the Life, the Saueour, and the God of the Churche.

God geue him an harte to vnderstande, that hée maie be, although not the Heade, yet a Member of that Body although not the Prince, yet a Subiecte in that Kingedome: although not the Bridegrome, yet a Childe of the Churche of God.

The Apologie, Cap. 3. Diuision. 1.

Furthermore (wee Beleeue) that there be diuers degrees of Ministers in the Churche: whereof some be Deacons, some Priestes, some Bishoppes: to whom is committed the office to instructe the people, and the whole charge, and settinge foorthe of Religion.

M. Hardinge.

Here it had ben your parte to haue declared your faithe touching the Holy Sacrament of Order,* 1.110 agreable to the faith of the Catholike Churche: That there be seuen orders in the Churche, foure lesser, and three greater:* 1.111 for so by good reason they are called. And as for the institution, auctoritie, and e∣stimation of the greater, specially of Priesthood and Deaconship, ye might haue alleged the Scrip∣tures: so for the Lesser the example of Christe, the Tradition of the Apostles, and the testimonies written of the Apostles scholers, of those that bothe nexte, and sone after folowed them, namely Dionys. cap. 3. Hierarch. Ecclesiast. Ignatius epist. 8. ad Ecclesiam Antiochenam, Ter∣tullian in praescript. aduersus Hereticos, Gaius Pope and Martyr in Diocletians time, Sozimus in S. Augustines time, Isychius, Eusebius Caesariensis is his Ecclesiastical historie, and Epiphanius in the ende of his Booke contra Haereses.

The B. of Sarisburie

Gentle Reader, if I should leaue these, and other like M. Hardinges woordes vnansweared, thou mightest happily thinke, he had saide somewhat. Here, he saithe, it had benne our Parte to haue tolde thée of Seuen Orders in the Churche, thrée Greatter, and foure Lesse: Hauing in déede him selfe cleane forgotten his owne Parte. For notwithstandinge this controlment, and accoumpte of so many Orders, yet he nameth no moe Orders, then wée haue named. And verily, if he would haue folowed his owne Authorities, it had benne hard for him, in any good Order to haue made vp his owne accoumpte.

For his owne Anacletus saithe, Ampliùs, quàm isti Duo Ordines Sacerdotum, (Episcopi, & Presbyteri) nec nobis à Deo collati sunt,* 1.112 nec Apostoli docuerunt: More then these two Orders of Priestes (Bishoppes, and Elders) neither hathe God appointed vs, nor hauē the Apostles tought vs. And yet of these same Two seueral Orders, S. Hierome semeth to make onely One Order. For thus he writeth: Audio, quendam in tantam erupisse

vecordiam,* 1.113 vt Diaconos Presbyteris, id est, Episcopis anteferret: I heare saye, there is a man broken out vnto sutche wilful furie,* 1.114 that he placeth Deacons before Priestes, that is to saye, be∣fore Bishops: And againe: Apostolus praecipué docer, eosdem esse Presbyteros, quos Episcopos: The Apostle, Paule, specially teacheth vs, that Priestes, and Bishoppes be al one.* 1.115 The same S. Hierome writinge vpon the Prophete Esai, reckenethe one∣ly fiue Orders, or Degrees in the whole Churche: The Bishoppes, the Priestes, the Deacons, the Entrers, or Beginners, and the Faitheful. And other Order of the Churche he knoweth none.

Clemens saithe,* 1.116 Tribus gradibus eommissa sunt Sacramenta Diuinorum Secretorū, id est, Presbytero, Diacono, & Ministro: The Mysteries of the Holy Secresies be committed vnto three Orders: that is, vnto the Priestes, vnto the Deacons, and vnto the Ministers: And yet Deacons, and Ministers, as touchinge the name, are al one.

Dionysius likewise hathe thrée Orders,* 1.117 but not the same: For he rekenethe Bishoppes, Priestes, & Deacons. And whereas M. Hardinge maketh his ac∣coumpte of Foure of the Lesse, or Inferiour Orders, meaning thereby, Ostiarios, Lectores, Exorcistas, Acoluthos: The Doore keepers, the Readers, the conuerers, and the Waiters, or Folowers:* 1.118 His owne Ignatius addethe thereto thrée other Orders: Cantores, Laboratores, Confitentes: The Chounters or Singers, the Labourers, and the Con∣fessours. Elemens addeth thereto, Catechistas, The Infourmers, or Teachers of them that were entringe into the Faithe. A litle vaine Booke, bearinge the name of S. Hierome, De Septē Ordinibus Ecclesiae, addeth yet an other Order, and calleth them Fossarios, that is, The Sextines, or Ouerseers of the Graues. And, least you should thinke he rekeneth this Order, as emongst other necessarie offices to serue the people, and not as any parte of the Cleregie, his wordes be these, Primus in Clericis Fossariorum Ordo est: qui in similitudinem Tobiae Sancti sepelire morruos admonet: The Firste Order of the Cleregie, is the Order of the Sextines: whiche, as Holy Tob••e was woonte to doo, casse vppon the people for the burial of the deade.

Likewise to the thrée greater Orders Isidorus addeth an other distincte & seue∣ral Order of Bishoppes:* 1.119 vnto whom agréethe Gulielmus Altisiodorensis, & Got∣tofredus Pictauiensis, as appeareth by Iohannes Scotus. Againe of the other In∣feriour Orders, S. Hierome leaueth out the Coniurers, & VVaiters: S. Ambrose leaueth out the VVaiters, and Doore Keepers: The Canons of the Apostles leaue out Coniurers, VVaiters, and Doore keepers, al thrée togeather.

In this so greate dissension, & darkenesse, what waie wil M. Hardinge take, to folow? By Anacletus, there be Two Orders: by Clemens, & S. Hierome, Thrée: by Hierome Countrefeite, Seuē: by others Eight, by other Nine, by others Tenne.

At this notwithstandinge, he telleth vs, our parte had benne, to haue shewed, that there be iuste Seuen Orders in the Churche, Thrée greate, and Foure Lesse, withoute doubte, or question.

Here, gentle Reader, it had benne M. Hardinges parte to haue shewed vs the Reasons, and Groundes of this Diuinitie: These they be, as they are alleged by the beste of that side:* 1.120 Christe saith, I am the Doore: Ergo, there muste be in the Churche an Order of Doore Keepers. Christe saithe, I am the Light of the World: Hereupon haue thei founded the Order of Acolutes, to carrie Tapers. And so for the reste. Thus mutche maie serue for a taste.

Now let vs consider, what these Orders haue to doo, and with how Holy, and weighty offices they stand charged in the Churche of God. Firste Clemens (of whoes Authoritie M. Hardinge maket be no smal accoumpte, for he calleth him the Apostles folowe) writeth thus:* 1.121 Vnus Hypodiaconus det aquam manibus Sa∣cerdotum: Duo Diaconi ex vtàque parte Altaris teneat flabellum confectum ex te∣nuibus membranis, vel ex Pauonum pennis, quibus leuiter abigant praeteruclantes

bestiolas,* 1.122 ne in Pocula incidant: Let one of the Subdeacons geue Water to the Priestes handes: Let two Deacons stande at the two endes of the Austore: either of them with a fanne made of fine Parchemente, or of Pecockes taises, therewith softely to chase awaie the fl••es, that they fal not into the Communion Cuppes. The offices of other Inferioure Or∣ders be these, as they be noted by one of M. Hardinges owne side:* 1.123 Ad Minores Or∣dines haec spectant: Portare Cereos, & Vrceolum: & Canes expellere de Ecclesia: To the sesse Orders these thinges belonge: to carrie Tapers, and Holy Water stockes: and to dr••ue Doogges of the Churche. These, I trowe, be the Mystical Holy Orders, whereof M. Hardinge saithe, Our parte had benne, to haue made somme songe discourse: beinge him selfe ashamed, as it maie appeare by his silence, either to name them in parti∣culare, or to open the Secretes of theire offices.

Howe be it in deede, good Christian Reader, sundrie of these offices in the Pri∣mitiue Churche were appointed to very good, & sober purposes: The Doore kee∣pers office was then, to keepe out Excommunicate personnes, that they should not presse in emonge the Faithful: The Psalmistes, or Singers office was, to singe the Psalmes, thereby to moue the peoples hartes to deuotion: The Exorcistes office was, by a special gifte of God▪ seruinge onely for that time, to cal foorth soule Sprites out of the Bodies of them, that were possessed. The Readers office was, openly, and plainely, and distinctely to pronounce the Scriptures vnto the people: and to this vse the Bishop deliuered vnto him a Booke with this charge:* 1.124 Accipe, & esto relator Verbi Dei: Take thou this Booke, and be thou a pronounc••r of the Woorde of God.* 1.125 And therefore Isidorus saithe, Tanta, & ••am clara erit eius vox, vt quamuis long•• positorum aures adimpleat: The Readers voice muste be so sowd, and so cleare, that it maye be hable to fille the eates of them, that stande far of. The Acolothes, or VVai∣ters office was, to attende vpon the Bishop, as a witnesse of his conuersation.

To sutche good vses these offices then serued in the Churche of God. But now there is nothinge leafte, sauinge the bare name onely, without any maner vse, or Office. For neither doothe the Ostiarius kéepe out the Excommunicates: Nor doothe the Acoluthus waite vpō the Bishop: Nor doothe the Exorciste cast foorthe Diuels: Nor doothe the Psalmiste Singe the Psalmes: Nor doothe the Reader o∣penly pronounce the Scriptures: (I might yet steppe alitle farther, to open the whole bewtie of the Cleregte of Rome) nor doothe the Deacon make prouision for the poore: nor doothe the Bishop preache the Woorde of God.

This had benne our parte to haue opened at large: And for leaning of the same, we were woorthy by M. Hardinges iudgemente, to be reproued.

The Apologie, Cap. 3. Diuision. 2.

Yet notwithstanding, wee saie, that there neither is, nor can be any one man, whiche may haue the whole Superioritie in this Vui∣uersal state: for that Christe is euer presente to assiste his Churche, and needeth not any man, to supplie his roome, as his onely heire to al his Substance: and y^• there cā be no one mortal creature, whiche is hable to comprehend, or conceiue in his mind the Vniuersal Churche, that is to wite, al the partes of the world: mutche lesse hable rightly, and duely to put them in order, and to Gouerne them.

The B. of Sarisburie.

M. Hardinges answeare hereto is longe, and tedious. The Substance therof in short is this: Where wée saie, No one Mortal Man is hable to wealde the bur∣then of the whole Churche of God, M. Hardinge answeareth: VVhere any thinge is in deede, there whether it may be, or no▪ to discusse, it is needlesse. Therefore whether any one man can

be superiour, and chiefe ouer the whole Churche, wee leaue to speake: that so it is, thus wee proue: Euery Parrishe hathe his seueral Vicare,* 1.126 or Personne: And euery Dioces his owne Bishop. Ergo, what reason is it, there be not one Chiefe Gouernoure of the whole Christen people?

VVhen questions be moued in maters of Faithe,* 1.127 throughe diuersities of iudgementes the Churche should be diuided, onlesse by Authoritie of One it were kepte in Vnitie.

They,* 1.128 that saie otherwise, take from Christe the Glorie of his prouidence, and the praise of his greate loue towardes his Churche.

The Peace of the Churche is more conueniently procured by one,* 1.129 then by many.

It is moste meete, that the Churche Militante, touchinge Gouernment,* 1.130 resemble the Churche Trium∣phante. But in the Triumphante Churche one is Gouernoure ouer the whole, that is God: Therfore in the Churche Militant order requireth, that one beare rule ouer al accordinge to that the Holy Captaine Iosue seemeth to speake,* 1.131 The Children of Iuda, and the Children of Israel shal aessemble togeather,* 1.132 and they shal make to them selues one Head: Thereof our Lord saithe in S. Iohn,* 1.133 There shalbe One Folde, and One Shephearde.

In deede Christe is Heade of his Body. Yet neede it is, for as mutche as Christe nowe dwelleth not with vs in Visible Presence, his Churche haue one Man to doo his steede of outwarde rulinge in Earthe: And therefore he saide vnto Peter, Feede my Flocke: Confirme they Brethren.

Thus wee see these Defenders Negatiue Doctrine, That no One Man maie haue the Superioritie ouer the whole state of the Churche, disproued, as vtterly false.

To theire seconde reason,* 1.134 we graunt, Christe needed not any man to supplie his roome, that should succede in his whole Substance. Neither is Man of Capacitie of sutche succession:* 1.135 neither hathe there any sutche fonde saieinge ben vttered by the Diuines.

But bicause Christe sawe the knot of Vnitie should be moste surely kepte knit by Gouernmente of one, he* 1.136 committed the regimēt of the whole Churche vnto One: whoes Visible Ministerie he might vse in steede of him selfe.

To the thirde we saye, that Man is not onely hable to comprehende in his minde, and conceiue the Vniuersal Churche, but also to put it in order, and to Gouerne it so far as is expedient.

Laste of al, who so euer wil not be fedde nor ruled by this one Shepheard, and breaketh out of this one Folde, he is not of the Flocke of Christe, but of the Hearde of Antichriste.

Here, Gentle Reader, M. Hardinge hathe brought thée, not the Authoritie of any one Catholique Doctour, or Learned Father, but onely a few colde Reasons of his owne, with certaine Scriptures vnaduisedly alleged, and violently forced from theire meaninge, as shal soone appeare.

His firste Reason concludeth very weakely: Euery parishe is gouerned by One Vicare,* 1.137 or Personne: & euery Diocese is gouerned by One seueral Bishop: Ergo, ther is One Vniuersal Gouernour ouer the whole Churche of Christe. Here is nei∣ther order in Reason, nor sequele in nature. Therefore if any man woulde denie the Argument, M. Hardinge were neuer hable to make it good. He might as wel, and in as good order reason thus: Euery Kingdome, or Common Weale hathe One Prince, or Magistrate to rule ouer it: Ergo, There is One Vniuersal Prince, to rule ouer the whole worlde. Or thus, Euery Flocke of Shéepe bathe One Se∣ueral Shephearde to ouersée them: Ergo, al the Flockes through the world are ouerséene by One General Shephearde. Otherwise, M. Hardinge imagineth, this fowle absurditie muste néedes folowe, that the parte is better Gouerned, then the whole.

The other thrée Reasons,* 1.138 touchinge the Prouidence of God, the Debatinge of questions in Faithe, and conseruinge of Peace, and Vnitie in the Churche, are an∣sweared already in my Former Replie to M. Hardinge.* 1.139 In déede, I remember, to a∣uouche al that M.* 1.140 Hardinge hathe here saide, one sometimes wel inclined to that side, saide thus: Non videretur Dominus discretus fuisse (vt cum reuerentia eius loquar) nisi Vnicum post se talem Vicarium reliquisset, qui haec omnia posset: Christe our Lorde

should not haue seemed to haue dealte discretely (to speake it with reuerence) onlesse he had leafte One sutche Ʋicare behinde him,* 1.141 that might haue donne al these thinges.

I graunte, Dissension, and quarrelles be the sooner ended, when al thinges be put ouer to one Man: So that the same one Man maye liue for euer, and stil conti∣newe in one minde, and neuer alter. But oftentimes one Pope is sounde con∣trarie to an other:* 1.142 & sometimes one Pope hathe benne found contrarie to him selfe. Pope Sabinianus would haue burnte al Pope Gregories Bookes: And, as it is saide before, Pope Romanus vtterly abolished al the Actes of his Predecessour Pope Steuin: The same Pope Steuin vnburied his Predecessour Pope Formo∣sus, and defaced, and mangled his naked carkesse, and vtterly condemned al, that had benne donne by him before: And Platina geuethe this general iudgemente of them, Nihil aliud isti Pontificuli cogitabant, quàm vt Nomen, & Dignitatem Maiorum suorum extinguerent: These litle Petite Popes had none other care in the world, but howe to deface the Name, and Estimation of other Popes, that had benne before them. And thus, that one Pope liketh, an other misliketh: that one alloweth, an other condemneth. And yet by M Hardinges iudgement, wée haue none other rule to staie by in doubt∣ful cases, but onely the Wil, and Pleasure of the Pope.

Howe be it, this, I trowe, is not the readieste waie to procure Peace, and to mainteine Vnitie in the Churche. And therefore Gregorie saithe of Iohn the Bi∣shop of Constantinople,* 1.143 that claimed to him selfe this Vniuersal Power,* 1.144 Si hanc causam aequanimiter portamus,* 1.145 totius Ecclesiae Fidem corrumpimus:* 1.146 Corruit Vni∣uersa Ecclesia à statu suo, si is, qui Vniuersalis dicitur, cadit: If wee quietly suffer this ma∣ter thus to procede (that one Man shal be called the Vniuersal Bishop, wée seeke not waies to mainteine Vnitie, but) wee ouerthrowe the Faithe of the whole Churche: Yf be, that is called the Ʋniuersal Bishop, happen to falle, the whole Churche fallethe from her state. Thus therefore, to allowe any one Man Vniuersal Authoritie ouer the whole Churche, is a mater, not behoueful, and profitable, as M. Hardinge fansieth, but, as Gregorie saithe, doubteful, and dangerous to the Churche. For althoughe al the world either would, or could geue eare, and credite to one Man, yet were not that therefore alwaies Christian Vnitie.* 1.147 S. Augustine saithe, Habet & Superbia ap∣petitum quendam Vnitatis, & Omnipotentiae: Pride it selfe hathe a certaine desire of Vni∣tie, and of Vniuersal Power.

An other of M. Hardinges Reasons is this: The Churche Labouringe here in Earthe must resemble the Churche of the Sainctes Triumphing in Heauē. But in Heauen God onely is the Gouernoure ouer the whole: Therefore, in the Churche beneathe, the Pope likewise muste needes be Gouernoure ouer the whole. Thus God muste be rated to Gouerne aboue, and the Pope beneath: & so, as one sometime saide, Diuisum Imperium cum loue Caesar habet.

This is a valiante kinde of Argument. It holdeth from Heauen to Earthe: from Angelles to Menne: from God to the Pope.

But how knoweth M. Hardinge, what Orders of Angelles, and Archangelles there be in Heauen? what they doo: howe they deale: who ruleth: who are ruled: what Lawes, and Policies they haue emongste them? They saie, thei would frame theire Churche accordinge to the Samplar: And yet good menne they neuer knewe, nor sawe the Samplar. But onely of them selues they imagine Common Weales, and Orders in Heauen: and accordinge to the same, they woulde shape, and fashon theire owne Churche in Earthe. The better waye, M. Hardinge, had benne, seeinge the whole mater hangeth onely vppon your fantasies, to saie, that God hathe appointed one Principal Archangel to be Pope in Heauen: and al other Powers, Angelles, & Dominions to be his Subiectes. Thus might ye easily haue made your frame to agree with your Paterne, and the one of your fansies to an∣sweare the other.

For to saie,* 1.148 as you saie,* 1.149 God ruleth al in Heauen aboue: Therefore the Pope must rule al in the worlde beneath, it is but a sclender kinde of reasoninge. S. Au∣gustine saithe, Quid aliud in Pompa huius mundi homo appetit, nisi Solus esse, si fieri possit, cui multa subiecta sint:* 1.150 Peruersa, scil••••et, imitatione Omnipotentis Dei? In the Ʋaine Pompe of this worlde what thinge els is 〈◊〉〈◊〉▪ that a man doothe desire, but, if it were possible, to make him selfe alone sutche a one, vnto whom many thinges maye be obedient: and that by a peeuishe countrefeitinge of God Omnipotente?

And this is it, that Gregorie saithe of Iohn the Bishop of Constantinople: Illum, videlicet, imitatur, qui spreta Angelorum societate, ascendere conatus est ad cul∣men Singularitatis:* 1.151 He foloweth Lucifer,* 1.152 who despisinge the felowship of the Angelles, la∣boured to geate vp to the toppe of Singularitie, and saide, I wil mounte vp aboue the Northe, and wilbe like vnto the Highest.

Verily, Dionysius writinge purposely of the Policie, and Gouernmente of the Churche, & comparinge the same withe the Glorious Gouernmente of the Angels and powers in Heauen, yet neuer vttered one Woorde of the Vniuersal Gouern∣mente of the Pope. Nay rather in the late Councel of Constance, out of this very place is Fourmed an Argumente to the contrarie: In Coelesti Hierarchia tota Congregatio Angelorum non habet Caput Vnum,* 1.153 praeter solum Deum: Ergo, à Simili, in Ecelesiastica Hierarchia Hominū nō debet esse Vnum Caput, praeter Solum Deū: In the Heauenly Gouernemente the whole Companie of the Angels hathe none other One Heade, but onely God: Therefore of the like, in the Ecclesiastical Gouernmente emongste Menne, there ought not to be any One Heade, but onely God.

Neuerthelesse M. Hardinge is wel hable to fortifie al these thinges by the Authoritie of the Scriptures. And here in steede of the firste Chapter of the Prophete Osee,* 1.154 be allegeth the firste Chapter of the Booke of Iosua. And leste thou shouldest thinke, it were onely a marginal errour, brought in by somme ouer∣sight of the Printer, as he vsethe sometimes to excuse, and to shifte the mater, he hathe thus laide it wide open in his owne texte, Hereof the Holy Captaine Iosue seemeth to speake. Howe be it, one errour maie the better be dissembled emongst so many.

In deede the Prophete Osee, and not the Holy Captaine Iosua, speaketh these woordes: but not, as M. Hardinge imagineth▪ of the state of al Christendome vnder One Pope, but of that Vnitie, and Consente, that al the Faithful of the worlde, as wel Iewes, as Gentiles should haue vnder One Christe: as it is moste euident by the whole discourse of the texte.

Thus lie the Woordes:* 1.155 The number of the Children of Israel shalbe as the Sande of the Sea shoare, that cannot be numbred: And it shal comme to passe in the place, where it was saide vnto them, Ye are no people of mine, There shal it be saide vnto them, Ye are the Children of the Liuinge God. And the Children of Juda, and the Children of Israel shal assemble togeather, and shal appointe vnto them selues one Heade. Vppon whiche Woordes S. Hierome Writethe thus: Haec omnia fient, quia magnus est Dies Se∣minis Dei,* 1.156 qui interpretatur Christus: Al these thinges shal comme to passe, bicause it is the greate daye of the Seede of God, whiche Seede is expounded (not the Pope, but) Christe.

Likewise Nicolas Lyra, Congregabuntur Filij Iuda, id est, Apostoli: & Filij Israel, id est,* 1.157 Gentiles conuersi: Pariter, id est, in Vna Ecclesia: & ponent sibi Caput Vnum, id est, Christum: There shal assemble togeather the Children of Iuda, that is to saie, the A∣postles: and the Children of Israel, that is to saie, the Heathens conuerted: Togeather, that is to saie, in One Churche: and shal appointe vnto them selues One Head, that is to saie, (not one Pope, as M. Hardinge woulde haue it, but) One Christe.

S. Augustine expoundinge the same wordes saithe thus:* 1.158 Recolatur Lapis ille Angularis, & duo illi parietes, vnus ex Iudaeis, & alter ex Gentibus: Let vs remember that Corner Stone (that is Christe, and not the Pope) and the twoo VValles, the one of the Iewes, the other of the Heathens.

The other woordes,* 1.159 whiche M. Hardinge allegeth out of S. Iohn, Christe him selfe expoundeth, not of the Pope, but of him selfe: I am the good Shephearde: I yelde my life for my Sheepe: I knowe my Sheepe, and am knowen of them: I haue other Sheepe. that be not of this Flocke. Them muste I bringe, that they maye heare my Voice: and so shal there be one Shepheard, and one Flocke. These woordes Chrysostome expoundeth by the woordes of S. Paule:* 1.160 Vt duos conderet in Semetipso in Vnum nouum Hominem: That he might woorke twoo people into One newe Man (not in the Pope, but) in him selfe.

S. Augustine expoundinge the same saithe thus,* 1.161 Duobus istis Gregibus, tāquam duobus Parietibus, Christus factus est Lapis Augularis: Vnto these twoo Flockes, as vnto twoo VValles (not the Pope, but) Christe was made the Corner Stone.

And what should I allege any other the Olde Fathers?* 1.162 Nicolas Lyra, as sim∣ple an Interpreter, as he was, yet he likewise saithe the same: Fiet Vnus Pastor, id est, Christus: There shalbe One Shephearde, that is to saie, (not the Pope, but) (Christe.) Neither is M. Hardinge hable to shewe vs any Learned allowed Inter∣preter, Olde, or Newe, that hathe expounded this place otherwise.

Al these thinges notwithstandinge, as wel these woordes of Christe, as also the other of the Prophete Osee, M. Hardinge applieth onely to the Pope. The Pope muste be the Heade: The Pope muste be the Shephearde. Bothe Christe, and Osee Prophesied these thinges of the Glorie, and Kingdome of the Pope. Iuda and Is∣rael shal chuse Christe to be theire Heade: Al the Faitheful through the worlde are one Flocke, and Christe is the Shephearde: Ergo, the Pope is the General Heade of the Vniuersal Churche of God.

Sutche Logique M. Hardinge is hable to teache vs: and with sutche feare, and reuerence can he vse Goddes Holy Woorde.* 1.163 And like as the Emperour Caligula sometimes tooke of the Heade of his greate God Iuppiter, and set on an other Head of his owne: Euen so by these Interpretations, and Gloses, M. Hardinge smiteth of Christe, the Onely Heade of the Churche, and setteth on the Pope. For Io∣hannes de Parisijs (out of whom, or somme other the like, he hathe borowed this whole mater) nothinge doubteth to telle vs, that Christe is not, nor cannot be the Heade of this Body,* 1.164 or the Shephearde of this Flocke. And, leste M. Hardinge should charge me with vntrue reporte, his woordes be these: Congregabūtur Filij Iu∣da, & Filij Israel, vt ponāt sibi Caput Vnum: Et Iohan. 10. Fiet Vnū Ouile, & Vnus Pastor. Quod quidē de Christo intelligi nō potest: sed de alio aliquo Ministro, qui praesit loco eius: The Children of Juda, and the Children of Isral shal assemble togeather, to appointe vnto them selues One Heade: And in the tenthe of Iohn, There shalbe made One Folde, and One Shep∣hearde: Whiche thinge doubtelesse cannot be expounded of Christe: but muste be taken of some other Minister, that maye rule in his steede.

Thus wée are taught, that Christe is neither the Heade of his owne Body, the Churche: nor the Shephearde of his owne Flocke, but onely the Pope. And yet Chrysostome saithe, Qui non vtitur Sacra Scriptura, sed ascendit aliunde, id est, non concessa via,* 1.165 hic non Pastor est, sed Fur: VVho so euer vseth not the Holy Scripture, but com∣meth 〈◊〉〈◊〉 an other waie that is not lawful, (whiche is by False Gloses, and Corruptions) he is not the Shephearde of the Flocke: he is the Theefe.

So saithe S. Augustine,* 1.166 Ipsum characterem multi & Lupi, & Lupis imprimunt: The note, or marke of a Bishop many geue vnto Wolues, and be VVolues them selues.

M. Hardinge saithe farther: For as mutche as Christe is Ascendedinto Heauen,

and is nowe nomore conuersante emongst vs in Visible Forme,* 1.167 as he was before, it behooued some one man to be put in Commission for bearinge the charge, and takinge care of the whole Churche. Therefore he saide vnto Peter, Feede my Flocke: Confirme thy Brethren. Firste, what Ancient Learned Father euer thus scanned the woordes of the Popes Commission? Or why dothe M. Har∣dinge auouche so greate a mater of him selfe onely, without farther Authoritie? And if this so large Commission be to Feede, & to Feede so many, why then doothe the Pope Féede so litle? Or rather, why Feedeth he nothinge at al? Or howe can he claime by Féedinge, that neuer Feedeth?

Againe, where learned M Hardinge to reason thus: Christe is Ascended into Heauen: Ergo, the Pope is Heade of the whole Worlde? Or thus, Christe saide to Peter, Feede my Flocke: Ergo, the Pope hath Vniuersal Power ouer the whole Churche of God? How can he make these Argumentes to holde, I wil not saie by Diuinitie, but by any reasonable shifte of Logique?

But ye saie, God speaketh not nowe vnto vs mouthe to mouthe: nor sendeth vs downe his Angels from Heauen: nor instructeth vs nowe by Visions, as he did o∣thers in Olde times. What of that? wil it therefore folowe, that al the worlde muste geue eare to the Pope? Nay, M. Hardinge, Chrysostome saithe mutche better:* 1.168 Bicause God speaketh not nowe vnto vs in sutche familiare sorte, Ergo, Suam erga Homines amicitiam innouare volens, quasi longè absentibus literas mittit, conciliaturus sibi Vniuersam hominum Naturam: Therefore God mindinge to renewe his fauour to wardes Man, sente (his Holy Scriptures, as it were) his Letters, thereby to reconcile to him selfe al Mankinde. God speaketh not nowe vnto vs by his Angels: but he hath already spoken vnto vs,* 1.169 as S. Paule saithe,* 1.170 by the mouthe, and presence of his Onely Sonne. And therefore he saithe againe, Yf an Angel from Heauen woulde nowe Preache vnto vs otherwise, then wee haue receiued, wée shoulde holde him accursed.

But for the Vnitie, and quiet gouernmente of the Churche of God, S. Paule saithe,* 1.171 Christe Ascendinge aboue al the Heauens, hathe geuen (not One Vniuersal Pope to rule the whole, but) some Apostles, some prophetes, some Euangelistes, some Pastours, some Doctours, for the perfitinge of the Sainctes, for the woorke of the Ministerie, for the buildinge vp of the Body of Christe, that wee maye al comme into the Ʋnitie of Faithe, and of the knowledge of the Sonne of God. By these meanes God thought it sufficient, to preserue his Churche in Vnitie, and neuer made mention of One Vniuersal Pope.

Therefore S. Cyprian saithe,* 1.172 Vnus est Episcopatus, cuius à singulis in solidum pars tenetur: There is but One Bishoprike, parte whereof of euery seueral Bishop is holden in whole. And againe, Ideò plures sunt in Ecclesia Sacerdotes, vt, vno Haeresim facien∣te, coeteri subueniant: Therefore are there many Bishoppes in the Churche, that if one fal into Heresie,* 1.173 the reste maye healpe.* 1.174 Thus, when Peter walked not vprightly to the Gospel,* 1.175 Paule came with healpe,* 1.176 and reproued him openly euen to his face:* 1.177 Thus Irenaeus reprooued Pope Victor: thus sundrie godly Fathers haue reprooued o∣thers. Therefore S. Augustine saithe, Deus docuit Petrum per posteriorem Pau∣lum. A quocunque enim Verum dicitur, illo donante, dicitur, qui est ipsa Veritas: Thus God instructed Peter by Paule his p••n••e, that was called after him. For by whom so euer the Truthe is spoken, it is spoken by his gifte, that is Truthe it selfe.

Ye saye, the Pope succedeth not Christe in al his Substance, y^t is to saie, in al his Power:* 1.178 neither hath there any sutche fonde sayinge benne vttered (saie you) at any time by the Diuines. Yf this be true, wherefore then be these woordes written, and so wel allowed of in the Councel of Laterane,* 1.179 Tibi data est Omnis Potestas, in Coelo, & in Terra? Vnto your Holinesse al Power is geuen, as wel in Heeuen, as in Earth. Wherefore is Bernarde so wel allowed to force the same farther with these woordes: Qui totum dedit, nihil excludit: He that hath geuē thee Al, hath excepted No∣thinge.

Wherefore is Panormitane allowed to saie,* 1.180 Papa potest omnia, quae Deus ipse potest? The Pope is hable by his power to doo, what so euer God him selfe can doo.

For the reste,* 1.181 M. Hardinge saithe, One Kinge is hable to rule One Kinge∣dome: Ergo, One Pope is hable to rule the whole Churche. This Reason is very simple, and is answeared before. Of the gouernmente of Princes wée haue dayly Practise: But of Popes, that euer exercised this Vniuersal Dominion ouer the whole Churche of God, M. Hardinge is not hable to shewe vs one. Wel were it with him, if he were but a Member of Christes Body, and a Sheepe of his Flocke. S. Gregorie saide sometime to Iohn the Bishop of Constantinople, claiminge vnto him selfe the same Title, and thinkinge him selfe hable yenough to rule the whole,* 1.182 Quid tu Christo Vniuersalis Ecclesiae Capiti in Extremi Iudicij responsurus es examine, qui cuncta eius Membra tibimet conaris Vniuersalis appellatione supponere? What answeare wilt thou make in the trial of the Laste Iudgemente, vnto Christe the Head of his Vniuersal Churche, that thus by the name of Vniuersal Pishop, seekest to bringe vnder thee al the Members of his Body?

Laste of al, M. Harding concludeth without premisses: Who so euer wil not be ruled by this Shepheard, the Pope, is of the Hearde of Antichriste. So saithe one of the Popes hired Proctours:* 1.183 Quicquid Saluatur, est sub Summo Pontifice: VVhat so euer Soule is saued, it is vnder the Pope. This one thinge beinge graunted, M. Har∣dinges whole cause passeth cleare.

But, God be thanked, it appeareth already to al them, that haue eles to see, that wee haue not departed from the seruile Obedience of that See, but vpon iuste cause, and good aduise. And in sutche sorte the Pope him selfe wil not denie, but it is lawful for any Churche to dissente from the Churche of Rome. These he his woordes,* 1.184 whiche muste be holden for a Lawe: Quicquid sine discretione Iustitiae con∣tra Romanae Ecclesiae Disciplinā actum fuerit, ratum haberi nulla ratio permittit: VVhat so euer thinge is donne without discretion of Iustice, againste the Order of the Churche of Rome, it maye not by any meanes be allowed. By whiche woordes it appeareth, Ex contrario Sensu, By an Argument of the contrarie, that, what so euer is donne by discretion of Iustice, notwithstandinge it be against the Order of the Churche of Rome, yet ought it to wel allowed.

S. Augustine saithe,* 1.185 Ne Catholicis quidem Episcopis consentiendum est, sicubi fortè falluntur, vt contra Canonicas Scripturas aliquid sentiant: VVee maye not geue our consente vnto any Bishoppes, be they neuer so Catholique, if they happen to be deceiued, and to determine centrarie to the Scriptures.

And Pope Pius.* 1.186 2 him selfe saithe, Resistendum est quibuscunque in faciem, siue Paulus, siue Petrus sit, qui ad Veritatem non ambulat Euangelij: VVee are bounde to withstande any man to the face, be it Peter, be it Pause, yf be walke not to the Truthe of the Gospel.

To conclude, where the Woulfe is broken in, it is beste for the poore Sheepe, to breake out. That the Woulfe was broken in, beside the cruel spoile, and ra∣ueninge of Christian Bloude, it is plaine by the woordes of S. Bernarde. For thus he speaketh thereof in Open Councel, & in the presence of sundrie Bishoppes: Non custodiunt Gregem Domini,* 1.187 ses mactant, & deuorant: They keepe not the Lordes Flocke: but they kille it, and deuoure it. Againe he saithe, Propterea relinqua∣mus istos, quia non sunt Pastores, sed Traditores: Therefore set vs leaue them: For they are not Postours, but Traitours. And therefore God thus warneth vs in the like case: Exite de medio horum hominum, ne cum illis pereatis: Goe foorthe from the middes of those Menne, leste perishe al togeather.

The Apologie, Cap. 3. Diuision. 3.

For al the Apostles,* 1.188 as Cyprian saithe, were of like power emong them selues, and the rest were the same, that Peter was.

M. Hardinge.

Power is double,* 1.189 the one Ordinary, the other by priuilege or Extraordinary. Ordinary Power is that whiche contineweth in one and the same course for euer. Accordinge to whiche Power Pe∣ter was Head of the Churche, and his Successours after him. Power by Priuilege, or Extraordi∣nary is that whiche is geuen besides the common course by waie of dispensation. As where the o∣ther Apostles shoulde haue receiued Ordinarely theire Power from Peter, as who had commission ouer al, bothe Lambes and Sheepe, amonge whome the Apostles had theire place: Chrisie by special grace preuenteth ordinarie course, and maketh them for the time, and in their Persons equal with Peter in the office of Apostleship. Thus concerninge ordinarie Power, Peter is Head of the Apo∣stles, and by that reason they are subiecte vnto him, as Sheepe vnto their Shepheard. But by Pri∣uilege true it is, as S. Cyprian saithe, They were of like power amonge them selues.* 1.190 Nowe what oddes there is berwixt an Ordinarie auctoritie of iudginge geuen to any Officer, for him selfe, and his Successours in that Office for euer, and a special Commission for life time onely: so mutche is berwixte Peter and the reste of the Apostles.

The B. of Sarisburie.

S. Cyprians woordes be plaine: Hoc erant vtique & Coeteri Apostoli, quod fuit Petrus,* 1.191 pari consortio praediti & Honoris, & Potestatis, Sed exordium ab Vnitate profi∣ciscitur, vt Ecclesia vna monstretur: The reste of the Apostles were the same, that Peter was, al endewed with one felowship bothe of Honour, and of Power. Yet the Beginninge is taken of One, to shewe, that the Churche is One. But al these woordes, ••e they ne∣uer so plaine, are soone shifted by a Prety Distinction, sutche as neither S. Cy∣prian, nor any other Learned Father, or Doctour euer knewe.

Wée are taught here to vnderstande, that there are twoo Powers: The one Ordinarie, the other Ertraordinarie. By Ordinarie Power, saithe M. Harindge, that is the saie, by Order, and of Common Course, Peter appointed al the reste of the Apostles, and gaue them Authoritie. And Christe also likewise gaue them Authoritie, but by Extraordinarie Power, that is to sate, bistoes Order, and out of Course. Or, to vtter the mater in plainer wise, Peter gaue power to the Apostles by his Vsual Authoritie, and by dowe fourme of Lawe: But Christe gaue them Power, as M. Hardinge saithe, Onely for the time, and by waie of Dispen∣sation, and bisides the Lawe. And thus Peter is the Ordinarie Heade of the A∣postles: Christe is theire Head too, how be it, not in like sorte, but Extraordinarie. For, as touchinge Order of gouernmente, Peter is the Shephearde, and the A∣postles are the Sheepe. Al other the Apostles holde theire Power, as by Copie, for terme of Life: Peter onely holdeth the same in Fée Simple, to him, and to his Heires for euer.

And, good Christian Reader, least thou shouldest thinke, I haue in scorne, and willfully wreasted M. Hardinges woordes, whiche otherwise might be vttered by him in some sober meaninge: maye it please thée by these fewe to consider, what certaine others of that side haue vttered, and published, touchinge the same.

Petrus de Palude saithe thus:* 1.192 Dico▪ quòd nullus Apostolorum, praeter Perrum, factus est à Christo Episcopus: I saie, that none of the Apostles, sauinge onely Peter, was made Bishop by Christe. And againe, Videretur, in Nouo Testamento, quòd alij Apo∣stoli à Christo Nullam Potestatem Iurisdictionis receperunt: & per consequens relingui∣tur, quòd Omnis Potestas Iurisdictionis, quam habuerunt Apostoli, Specialiter post

Christi Ascensum, fuit collata eis à Petro: It woulde appeare, that in the Newe Testa∣ment the reste of the Apostles receiued no manner Power of Jurisdiction at Christes hādes: and so consequently it foloweth, that al the Power of Jurisdiction, that the Apostles had, spe∣cially after Christes Ascension, was geuen vnto them by Peter. Againe, he imagineth God the Father thus to saie vnto Christe:* 1.193 Constitues eos Principes, non per te, sed per tuum Vicarium: Thou shalte make the Apostles gouernours ouer al the Earth, not by thee selfe, but by Peter thy Vicare. And againe, Paulus, & alij Apostoli à Petro, non debuerunt praedicare in Ecclesia specialiter Petro commissa, nisi de eius licentia. Vnde à Christo habuerunt idoneitatem: à Petro autem Authoritatem: Paule, and the other A∣postles mighte not Preache in the Churche committed vnto Pet••r, but with Peters Licence. For of Christe they had onely Habilitie: but of Peter they receiued Authoritie.

In like manner writeth Pope Nicolas,* 1.194 Petrum in Consortium Indiuiduae Tri∣nitatis assumptum, id, quod ipse erat, Dominus voluit nominari: Our Lorde tooke Peter into the Felowship of the Holy Trinitie, and would haue him called the same, that he was him selfe.

By sutche Amplifications, and outrage in speache, it woulde appeare, Christe were Peters Vicare: and not Peter Vicare vnto Christe. In this Sense, and mea∣ninge M. Hardinge séemeth to saie, that by Ordinarie, and common Course of Lawe, the Apostles had al theire Power, not from Christe, but onely from Peter.

But here M. Hardinge vnwares falleth into a marueilous inconuenience. For, these thinges thus graunted, it muste néedes folowe, that duringe the time of Christes aboade in Earthe, the Apostles had no manner Ordinarie Power at al: neither to Preache, nor to Baptize, nor to Binde, nor to Loose. For Heruaeus a Doctour of M. Hardinges side saithe thus,* 1.195 Sciendum, quòd, cùm Christus conuer∣sabatur cum hominibus, non fuit alius Papa praeter ipsum: nec Petrus tunc habuit pote∣statem Papalem: Wee muste vnderstande, that while Christe was conuersante emongst menne in Earthe, there was none other Pope, but be alone: Neither then had Peter the Popes Authoritie.

So likewise saithe Petrus de Palude:* 1.196 Non decebat esse simul, nisi Vnum Sum∣mum Pontificem. Vnde, Christo Ascensuro, debuit Petrus fieri Episcopus Summus, & non anteà: It was not meete there shoulde be more then one Highest Bishop at one time. Therefore, when Christe was ready to Ascende into Heaven, it was conuenient to make Peter the Highest Bishop, and not before.

For so longe time, Christe coulde not geue his Apostles any Ordinarie Au∣thoritie: for M. Hardinge telleth vs, that his Power herein was Onely Ertraor∣dinarie: Of the other side, Peter coulde geue them none: for as Heruaeus, and Pa∣ladensis saie, Vntil Christes Ascension he was not Pope.

But to leaue these vaine Fantasies, not woorth the hearinge, S. Paule wil soone remooue al these doubtes.* 1.197 Thus he writeth of him selfe: Paule the Apostle, not of Menne, nor appointed by Menne, but by Jesus Christe, and God the Father. And S. Chrysostome hereof writeth thus,* 1.198 Paulus nihil opus habebat Petro, nec illius egebat voce: sed Honore Par erat illi. Nihil enim hic dicam amplius: Paule had no man∣ner lacke of Peter: nor stoode in neede of his voice, or allowance: but in Honour was his Fe∣lowe. For I wil here saie no more. His meaninge is, He was his better.

Howe be it, what néede woordes? Set contention aparte: the case is cleare. For it was not Peter, that breathed ouer the Apostles: It was not Peter, that saide vnto them,* 1.199 Goe to the loste Sheepe of the house of Israel: Receiue the Holy Ghoste: Goe into al the Worlde, and Preache the Gospel. Al this Power was geuen them by Christe alone, and not by Peter.

Nowe, where as M. Hardinge teacheth vs, that Peter was the Shephearde, and the Apostles the Sheepe, makinge them al as mutche inferiour vnto Peter, as

the Shéepe is inferiour vnto the Shepheard,* 1.200 S. Hierome saithe, Dices, Super Pe∣trum fundatur Ecclesia: Licerid ipsum in alio loco super Omnes Apostolos fiat, & cun∣cti claues Regni Coelorum accipiant, & Ex Aequo super eos Ecclesiae fortitudo soli∣detur: Ye wil saye, The Churche is founded vpon Peter. Notwithstandinge in an other place the same thinge is donne vpon al the Apostles: and al receiue the keies of the Kingdome of Heauen:* 1.201 and the strengthe of the Churche is founded Equally vpon them al. Likewise the Learned Father Origen saithe, Quòd si super vnum illum Petrum tantùm existi∣mas aedisicari toram Ecclesiam, quid dicturus es de Iohanne Filio Tonitrui, & Apostolo∣rum vnoquoque? Yf thou thinke, the whole Churche was builded onely vpon Peter, what wilt thou then saie of Iohn the Sonne of the Thunder, and of euery of the Apostles? There∣fore S. Chrysostome of Peter saithe thus:* 1.202 Duplex crimen erat: ium quia repugna∣uit, tum quia coeteris seipsum praeposuit: Peter was in double faulte: bothe for that he withstoode Christe, and also for that he set him selfe before the reste. S. Augustine ma∣keth Peter Felowe, and Equal with the other Apostles: Inter se concorditer vixe∣runt Petrus,* 1.203 & Condiscipuli eius: Peter and his Felowes liued agreeably togeather. And againe, Christus sine personarum acceptione hoc dedit Paulo, vt Ministraret Gentibus, quod etiam Petro dederat,* 1.204 vt Ministraret Iudaeis: Christe without any choise of Personnes, gaue the same (Authoritie) to Paule, to Minister emongst the Heathens, that he gaue to Pe∣ter, to Minister emongst the Iewes. And the very Ordinarie Glose geoeth these woordes to S. Paule: Non didici ab. alijs, tanquam à Maioribus: sed contuli cū illis, tan∣quam cum amicis,* 1.205 & Paribus: I learned not of (Peter, and) others, as of my betters: but I had conference with them, as with my Equalles, and Frendes. Likewise Paule him selfe saithe, Iacobus, Petrus, Iohannes, qui videbantur Columnae esse, dextras dederunt mihi,* 1.206 & Barnabae Societatis: James, Peter, and John, that seemed to be the Pillers, gaue vn∣to me, and Barnabas the righte handes of Felowship: Whiche the Glose expoundeth thus, Societatis, id est, Aequalitatis: Of Felowship, that is to saye, of Equalitie.

Therefore, notwithstandinge M. Hardinges Ordinarie, and Extraordinarie Distinctions, S. Cyprians woordes are plaine, and true, The reste of the Apostles were euen the same (in Authoritie) that Peter was, al end••wed with One Felowship, bothe of Honoure, and of Power.

The Apologie, Cap. 3. Diuision. 4.

And that it was saide indifferently to them al, Feede ye: indiffe∣rently to them al, Goe into the vvhole vvorlde: indifferently to them al, Teache ye the Gospel.

M. Hardinge.

Wee denie, that it was saide indifferently to them al, Feede ye. Yea, or that it was saide at al, Feede ye.* 1.207 To Peter and none els was it saide, Feede my Lambes, Feede my Sheepe.* 1.208 VVhiche Woorde of Feedinge so singularly spoken to Peter in the presence of the other Apostles, prooueth, that it was not indifferently saide to al, Feede ye. That they were sente into the whole VVorlde, and that they were commaunded to teache,* 1.209 and in that respect also to Feede, wee confesse vnder the di∣stinction of Ordinarie and Extraordinarie Power before mentioned.

The B. of Sarisburie.

It forceth not greately, what M. Hardinge denie, or graunte, hauinge neither Reason, nor Authoritie, but onely his owne. But if Power were not geuen in∣differently to al the Apostles, tel vs then, wherein is the oddes? What had Peter more? What had the others lesse? Or what Olde Doctour, or Learned Father e∣uer sawe this Difference?

Christe saide equally vnto them al, Rece•••••• the Holy Ghoste: Whose Sinnes yee

forge••ue, they are forgeeuen: Goe into the whole Worlde: Preache the Gospel to euery Cre∣ature. These woordes perteine equally vnto al. Peter had nomore the Holy Ghost, nomore Power to forgéeue Sinnes, nomore Commission to goe into the whole Worlde, nomore Authoritie to Preache the Gospel, then others had.

M. Hardinge saithe, To the reste of the Apostles it was not saide at al, Feede ye.* 1.210 To Peter, and to none els, was it saide, Feede my Lambes: Feede my Sheepe. Yet Christe him selfe saithe, Quod Vni dico, Omnibus dico: That I saie to One, I saie to Al.* 1.211 And S. Hierome saithe, as it is before alleged, Al the Apostles receiued the Keies of the Kingedome of Heauen: and the strength of the Churche was builte Equally vpon them al. S. Paule saithe: What is Peter, what is Paule, but the Ministers of Christe, through whome ye haue beleeued? Paule hath planted: Apollo hath watered. He that planteth,* 1.212 is nothinge: He that watreth, is nothinge. Chrysostome saithe: Angeli, quamliber magni, tamen Serui sunt, ac Ministri: The Angels of God, be they neuer so greate, yet are they but Seruantes, and Ministers. Therefore, to conclude, he saithe: Ne Paulo quidem obedire Oportet,* 1.213 si quid proprium dixerit, si quid humanum: sed A∣postolo Christum in se loquentem circumferenti: Wee maye not beleeue Paule him selfe, if he speake any thinge of his owne, or of worldly reason: but wee muste beleeue the Apostle bearinge aboute Christe speakinge within him.

The Apologie, Cap. 3. Diuision. 5.

And,* 1.214 as Hierome saithe, Al Bishoppes where so euer they be, be they at Rome, be they at Eugubium, be they at Constantinople, be they at Rhegium, be al of like Preeminence, and of like Priesthood. And,* 1.215 as Cyprian saithe, There is but one Bishop••ike, and a peece thereof is perfitely and wholy holden of euery particular Bishop.

M. Hardinge.

The Interpreter, not without the wil and aduise of this Defender, hath altered the Sense of the Latine,* 1.216 as the Authour of the Latine hath altered the woordes of S. Hierome. For neither spea∣keth S. Hierome of Bishoppes in the plural number, neither saithe the Latine Apologie, that the Bi∣shoppes be al of like Preeminence, whiche this Translation hath, but of the same Merite, and of the same Priesthood. VVith the woorde Preeminence guilefully shifted into the sentence in place of this woorde Merite, these false players thought to winne the Game. That is, that al Bishoppes, after the minde of S. Hierome be of like Preeminence, and so that al be of like Power, and auctoritie▪ and none aboue other.

Concerninge the place alleged,* 1.217 S. Hierome in an Epistle to Euagrius speakinge against that, a particular custome of the Churche of Rome shoulde Preiudicate the Auctoritie of the whole worlde, in preferringe Deacons before Priestes, compareth Bishoppes of great Cities and litle Townes togea∣ther, and saithe, that as touchinge the Honour, Dignitie, and Power of Bishoply Order and Office. and of Priesthood, as good and as greate a Bishop in that respect is the One, as the other: and that the Bishop of Eugubium, and Rhegium, two litle Townes in Italie, and of Thebes an other litle Towne in Egypte, are Bishoppes and Priestes, and haue as greate* 1.218 Merite in regarde of any their Ver∣tues, and as greate Power concerninge the order of Priesthood, as the Bishoppes of Rome, of Con∣stantinople, of Alexandria. Yet as touchinge Power and Auctoritie of regiment, the Patriarkes of Constantinople, Alexandria, and Antiochia be aboue Bishoppes of other Dioceses, and the Bishop of Rome Peters Successour is* 1.219 aboue al. For we beinge many are one Body in Christe, and euery man a∣monge our selues one an others members. This knotte requireth a mutual consent of the whole Bod••e, but chiefly the concorde of Priestes:* 1.220 amonge whome although dignitie be not common to them al, yet order is general, as Leo writeth. For euen among the moste Blessed Apostles (saithe he) in likenesse of Honour there was oddes of Power. And whereas the Election of them al was equal, yet to One was it geuen to be ouer the reste. Out of whiche platte rose the distinction also of Bishoppes, and with

greate Prouidence it hath benne disposed,* 1.221 that al shoulde not take al vpon them, but that in euery prouince there shoulde be one, who might firste geue his sentence amonge his brethren: and againe that in the greate Citties some shoulde be ordeined for takinge vpon them matters of greater care, through whome the charge of the vniuersal Churche shoulde haue course to the one see of Peter, and that nothinge shoulde euer dissent from the Head.

Howe greate, and Honorable so euer the roume is, that any Bishop is placed in, be he Archbishop, Metropolitane, Primat, Patriarke, or Pope himselfe: He is nomore a Bishop, then any other of those, who occupie the lowest roume.* 1.222 The diuersitie consisteth in this, that they are called to parte of charge in sundry proportions, as the Bishoprikes are greater or lesser: the Pope hath committed vnto hima 1.223 the charge of the whole Folde of Christe, and hath the fulnes of Power. For if al were of like Power, as these Defenders teache, Vnitie coulde not be mainteined. VVhereforeb 1.224 by very order of Christe himselfe it hath benne ordeined, that maters touchinge Faith and Religion; at least sutche as be weighty, be referred to that one Prince of Pastours, who sitteth in the chaire of Peter, the Highest Bishop, whiche hathc 1.225 alwaies benne done and obserued from the Apostles time to our daies by Ca∣tholikes, and not seldom also by Heretikes.

The sentence that this Defender alleageth out of S. Cyprian, it seemeth he vnderstoode it not. Ye saie, that a piece of that one Bishoprike is perfitly and wholy holden of euery particular Bi∣shop. But what meane ye by that? If by this woorde, In solidum, perfitly and wholy holden, ye meane, that euery particular Bishop without is a Bishop dependinge of any other, then ye speake against the woordes yee bringe out of S. Cyprian.* 1.226 VVho saithe, that as there are many beames of one Sunne, many boughes of one roote▪ many Riuers of one Fountaine: so there are many Bishoppes of one Bishoprike. Therefore this Bishoprike is vnto particular Bishoppes, as the Sunne, as the Roote, as the Fountaine.d 1.227 VVhat the Fountaine, roote, and Sunne of this Bishoprike is, S. Cyprian declareth a litle before, she winge that it was saide to Peter, To thee I wil geue the ketes of the King∣dome of Heauen. And, Feede my sheepe.

The B. of Sarisburie.

Here M. Hardinge chargeth vs with twoo of his owne common faultes: First with Corruption: nexte with Ignorance. With Corruption, in the woordes, and sense of S. Hierome: with Ignorance, in the place of S. Cyprian. But if wee be hable sufficiently, and truely to answeare bothe, I truste, M. Hardinge shal haue no great cause, mutche to vaunte him selfe, either of his plaine dealinge herein, or of his knowledge.

And here, to dissemble these childishe causilati••ns of the altering of Numbers, the Singulare into the Plural: and of the changinge of this woorde, Merite, in∣to this woorde, Preeminence: whiche greate faulte, if it were any, by M. Har∣dinges owne Confession, proceeded onely from the Interpreter, and not from the Authour: I saie, to dissemble, and to passe by al these séely quarrels, what S. Hie∣rome meante hereby, Erasmus a man of great Learninge, and iudgement, expoun∣deth thus:* 1.228 Hieronymus aequare videtur omnes Episcopos inter se, perinde quasi omnes ex aequo Apostolis successerint. Nec putat vllum Episcopum alio minorem esse, quód sit humilior: aut Maiorem, quód sit Opulentior: Nam aequat Eugubiensem Episcopum cum Romano, Deinde non putat, Episcopum quouis Presbytero praestantiorem esse, nisi quód ius habeat Ordinandi: Hierome seemeth to matche al Bishoppes togeather, as if they were al equally the Apostles Successours. And he thinketh not any Bishop to be sesse then other, for that he is poorer: or greatter then other, for that he is richer. For he maketh the Bishop of Eugubium (a poore towne) equal with the Bishop of Rome. And farther he thinketh, that a Bishop is no better then any Prieste, sauinge that the Bishop hath Authoritie to Order Ministers.

But S. Hieromes woordes are plaine of them selfe, and haue no neede of o∣ther Expositour.* 1.229 Thus he writeth: Quid facit, excepta Ordinatione, Episcopus, quod Presbyter non faciat? Nec altera Romanae Vibis Ecclesia, altera totius Orbis

existimanda est. Et Galliae, & Britannia, & Aphrica, & Persis, & Oriens, & India, & Omnes Barbarae Nationes Vnum Christum adorant: vnam obseruant regulam Ve∣ritatis. Si Authoritas quaeritur, Orbis maior est Vrbe. Vbicunque fuerit E∣piscopus, siue Eugubij, siue Constantinopoli, siue Alexendriae, siue Tanai, eiusdem Meriti, eiusdem est Sacerdotij. Potentia diuitiarum, & paupertatis humilitas vel sub∣limiorem, vel Inferiorem Episcopum non facit. Coeterùm omnes Apostolorum Suc∣cessores sunt. Quid mihi profers Vnius Vrbis consuetudinem? What doothe a Bishop, sau••nge onely the Orderinge of Ministers, but a Prieste maye doo the same? Neither maye wee thinke that the Churche of Rome is one, and the Churche of al the worlde biside is another. Fraunce, Englande, Aphrica, Persia, Leu••nte, India, and al the Barbarous Nations woorship one Christe, and keepe one rule of the Truthe. If vvee seeke for Authoritie, The whole worlde is greater then the Cittie of Rome. Where so euer there be a Bishop, be it at Eugubium, be it at Rome, be it at Constantinople, be it at Rhe∣gium, be it at Alexandria, be it at Tanais, they are al of one woorthinesse, they are al of one Bishoprike. The Power of the Richesse, and the basenesse of Pouertie, maketh not a Bishop either Higher, or Lower. For they are al the Apostles Successours. What bringe you me the Custome of Rome, beinge but one Cittie?

Nowe, if M. Hardinge wil steale awaie in the darke, as his manner is, and saie, that S. Hierome spake onely of the Merite of Life, or of the Office of Priest∣hoode, sette some man telle him, that this was no parte, neither of the question mooued, nor of the answeare of S. Hierome: And S. Hierome in plaine, and expresse woordes saithe, Si Authoritas quaeritur, If vvee seeke (not for Merite of Life, but) for Authoritie in gouernmente, therein the whole worlde is greatte, then the Cittie of Rome. M. Hardinge imagineth, S. Hierome spake onely of, I knowe no what: but S. Hierome him selfe saithe, he speaketh namely of Authoritie.

And whereas M. Hardinge is so highly offended with the chaunginge of this woorde, Merite, into this woorde, Preeminence, and saithe farther, that these False Platers thought thereby to winne the game, it maye please him to remem∣ber, that, howe so euer the game goe, S. Hierome him selfe plainely plaide the selfe same game: I meane, that S. Hierome vsinge this woorde, Merite, without question meante, Preeminence. For thus he saithe, Potentia Diuitiarum, & Pau∣pertatis humilitas, vel Sublimiorem, vel Inferiorem Episcopum non facit: The Power of Richesse, and the basenesse of Pouertie maketh not a Bishop either Higher, or Lower. M. Hardinge mighte easily hauè seene, that Higher, and Lower, perteine not to Merite of Life, but to Preeminence. Therefore lette him looke better vpon his Booke, before he thus lightly condemne others for corruption.

I graunt, it is true, as M. Hardinge saithe, This quarrel first beganne aboute a particulare Custome of the Churche of Rome, where as the Dra••ons Vaunted them selues, and would be placed aboue the Priestes. But here M. Hardinge, as his manner is, willingly dissembleth, and suppresseth somewhat. S. Augustine more liuely,* 1.230 and fully expresseth the same. For thereof he writeth thus: Quidam, qui nomen liabet Falcidij, Duce stultitia, & Romanae Ciuitatis Iactantia, Leuîtas Sa∣cerdotibus, & Diaconos Presbyteris coaequare contendit: One Falcidius, Foolishnesse, and the Pride of the Cittie of Rome leadinge him thereto, laboureth to make the Deacons Equal with the Priestes.

This lewde disorder S. Hierome controlleth by the Examples of other Churches, and saithe, that therein the Authoritie of the whole worlde is greatter, then the Authoritie of the Churche of Rome: Of whiche also he seemeth to speake scornefully, and with some disdeigne. For thus he saithe, Quid mihi profers V∣nius Vrbis Consuerudinem? What bringe you me the Custome of (Rome, beinge but)

One Cittie? By whiche woordes it seemeth,* 1.231 he made smal accoumpte of the Cittie of Rome.

But M. Hardinge saithe, The Primates had Authoritie ouer other Inferiour Bishops I graunte: they had so. How be it, thei had it by agreemente, & Custome: But neither by Christe, nor by Peter or Paule, nor by any Kighte of Goddes Woorde.* 1.232 S. Hierome saith, Nouerint Episcopi, se magis Consuetudine, quàm Dispo∣fitionis Dominicae Veritate, Presbyteris esse Maiotes, & in cōmune debere Ecclesiam ••e∣gere: Let Bishoppes vnderstande, that they are aboue the Priestes, rather of Custome, the•• of any Truthe, or Right of Christes Institution: and that they ought to rule the Churche al to∣geather. And againe, Idem ergo est Presbyter,* 1.233 qui Episcopus: Etantequam Diaboli instinctustudia in Religione fierent, & diceretur in populis, Ego sum Pauli, Ego Apollo, Ego Cephae, Cōmuni Presbyterorum Consilio Ecclesiae gubernabantur: Therefore a Prieste, and a Bishop are bothe one thinge: And, before that by the inflaiminge of the Diuel, partes were taken in Religion, and these woordes were vttered emonge the people, I holde of Paule, I holde of Apollo, I holde of Peter, the Churches were gouerned by the Common Aduise of the Priestes.* 1.234 S. Augustine saithe, Secundum honorum vocabula, quae iam Ecclesiae vsus obtinuit, Episcopatus Presbyterio maior est: The office of a Bishop is aboue the office of a Prieste, (not by Authoritie of the Scrip∣tuces, but) after the Names of Honour, whiche the Custome of the Churche hath nowe obteined.

As for Pope Leo,* 1.235 his owne Authoritie in his owne cause cannot be greate. The Emperoure saithe, Nemo debet sibiius dicere: Noman maie minister Lowe vn∣to him selfe. And it is noted thus in the Decrées, Papa non debet esse Iudex in cau∣sa propria: The Pope maie not be iudge in his owne cause.

It is wel knowen,* 1.236 that the Pope hath sought for, and claimed this Vniuersal Authoritie these many hundred yeeres. Pope Innocentius was therefore reproo∣ued of Pride, and worldly Lordlinesse by the whole Councel of Aphrica:* 1.237 Pope Bo∣nifacius 2. condemned ••. Augustine, & al the saide whole Councel of Aphrica, & called them al Heretiques, and Schismatiques, for the same, and said, they were al* 1.238 leadde by the Diuel: Pope Zosimus, to mainteine this claime, corrupted the Holy Councel of Nice: S. Hilarie, and other Learned Bishoppes of France, for vsurpinge sutche vnlawful Authoritie, charged this same Pape Leo, of whom we speake, with Pride, and Ambition.

But, gentle Reader, that thou ma••ste the better vnderstande, what credite thou oughtest to geue to this Pope Leo, specially settinge foorthe his owne Au∣thoritie, I beséethe thée, consider, with what Maiestie of woordes, and howe far aboue measure, he auanceth the Authoritie of S. Peter. These be his woordes: Christus Petrum in Consortium Indiuiduae Vnitatis assumpsit: Christe receiued Peter in∣to the Companie of the Indiuisible Vnitie:* 1.239 Authoritate Domini mei Petri Apostoli: By the Authoritie (not of Christe, but) of my Lorde Peter the Apostle: Deo Inspirante, & Beatissimo Petro Apostolo: By the Inspiration of God, and of S. Peter the Apostle: Deus à Petro, velut à quodam Capite, dona sua velut in Corpus omne diffudit: God frō Peter, as from the Heade,* 1.240 hath powred cut his giftes into al the Body: Nihil erit ligatum, aut so∣lutum, nisi quod Petrus ligauerit, aut soluerit: There shalbe nothinge bounde, or loosed, but that Peter shal binde, or loose: Nunc quoque Petrus pascit Oues, & mandatum Domini Pius Pastor exequitur:* 1.241 Euen nowe Peter feedeth the Sheepe, and as a Godly Shephearde, he fulfilleth the commoundement of his Maister. Sutche immoderate, and ambitious Dignitie Leo was contente to yeelde to Peter, to thende that the pos∣session, and fruite thereof might redounde whelely vnto him selfe.

Some others haue thought, that as wel these Epistles of Leo, as also others

moe,* 1.242 of other the Ancient Bishoppes of Rome, haue benne interlaced, and falsi∣fied by the ambitious Popes, that folowed afterwarde. Whiche thinge is the more likely,* 1.243 bothe for that the selfe same woordes be likewise alleged, partely vn∣der the name of Pope Iulius, partely vnder the name of Pope Nicolas: and also for that Pope Zosimus, whiche was the fifthe before Leo, as it is saide before, doubted not for an aduantage to falsifie the Holy Councel of Nice.

Verily, when the Councel of Chalcedon had offered vnto this same Leo the Title of Vniversal Bishop, as Gregorie witnesseth, he vtterly refused it, and woulde none of it.

Nowe touchinge that S. Hierome saithe, the poore Bishop of Eugubium, and the Bishop of Rome are bothe of one Authoritie (For of Authoritie he spea∣keth,* 1.244 as it is prooued before): S. Cyrian also saithe the same, that the Authori∣tie of the Bishoppes in Aphrica is as good, as the Authoritie of the Bishop of Rome: and calleth them al Lewd, and Desperate Personnes, that wil, as M. Har∣dinge doothe, safe the contrarie.

Therefore, whereas M. Hardinge saithe, By very Order of Christe him selfe it hath benne Ordeined, that maters touchinge Faithe, and Religion be referred to that One Prince of Pastours, who sitteth in the Chaire of Peter, the Highest Bishop, and that the same hath alwaies benne donne, and obserued from the A∣postles time vntil our daies: He bringeth vs twoo manifest Vntruthes togeather, without any manner proufe at al, onely auouched vpon him selfe. For it appea∣reth not, that Christe euer tooke this Order, or euer made any sutche mention, ei∣ther of any sutche Prince of Pastours, or of Peters Chaire. And in the Coun∣cel of Aphrica it was decreed, that no maters shoulde be remooued from thence to Rome.* 1.245 The woordes of the Councel are these, Ad transmarina Iudicia qui pu••a∣uerit appellandum, à nullo intra Aphricam in Communionem suscipiatur: Who so euer shal thinke be ought to appeale to the Judgementes beyond the Seas (that is, to the Bishop of Rome) let no man within Aphrica receiue him to the Communion.

Touchinge that M. Hardinge calleth the Pope the Prince of Pastours, he mighte haue remembred, that the righte of this name belongeth onely vnto Christe.* 1.246 S. Peter saithe, That when Christe, the Prince of Pastours shal appeare, ye maie receiue the Vncorruptible Crowne. Nowe, to infea••fe the P••pe with Christes peculiare Titles, a man mighte thinke it were greate blasphemie. Certainely S. Cyprian saithe,* 1.247 Nemo nostrum Episcopum se esse Episcoporum consti∣tuit: None of vs appointeth him selfe Bishop of Bishoppes: mutche lesse the Prince of al Pastours. And in the Councel of Constantinople it was Decreed, that the Bishop there shoulde haue Euen, and Equal Authoritie with the Bishop of Rome.

As for the other Authoritie of S. Cyprian, M. Hardinge saithe, wée vnder∣stoode it not: and therefore he willeth vs, to looke better vpon our Bookes. The counsel is good. But if M. Hardinge wil graunte, that S. Cyprian him selfe knew, what he him selfe wrote, and vnderstoode his owne meaninge, it shalbe suf∣ficient. Verily the woordes that he vseth, séeme not so darke. For thus he writeth: Episcopatus Vnus est, cuius à singulis in solidum pars tenetur: Ecclesia Vna est, quae in multiudinem lati••s incremento Foecunditatis ex••enditur: Quomodò Solis multi radij, sed lumen Vnum: & ramiarboris multi, sed robur Vnum: The Bishoprike is One, a parte whereof of euery seueral Bishop is possessed in whole. The Churche is One, whiche by her greate increase is extended vnto many: As in the Sonne the beames be many, but the lighte is one: and in a Tree the boughes be many, but the body is One.

If there appeare any greate darkenesse, or doubte in these woordes, S. Cy∣prian him self in other places thus expoundeth his owne meaning in plainer wise:

Vna est Ecclesia à Christo per totum Mundum in plura membra diuisa:* 1.248 Item Episcopa∣tus Vnus,* 1.249 Episcoporum multorum concordi numerositate diffusus: There is One Churche diuided by Christe into many Members throughout the worlde: Likewise One Bishoprike powred farre abroade by the agreeable multitude of many Bishoppes, Againe, Ecclesia Vna est,* 1.250 & connexa, & cohaerentium sibi inuicem Sacerdotum glutino copulata: There is One Churche, ioined, and fastened in One, by the consente of Bishoppes agreei••ge to∣geather. Againe, Quando Oramus, non pro Vno Oramus, sed pro toto populo:* 1.251 Quia totus populus Vnum sumus: When wee praie, we praie not for One, but for the whole people: For wee the whole people are but One. Againe, immediately before these woordes, whiche, M. Hardinge saithe, wée are not hable to vnderstande, he saithe: Hanc Vnitatem firmiter tenere,* 1.252 & vendicare debemus, maximé Episcopi, qui in Eccle∣sia prae••idemus: vt Episcopatum quoque ipsum Vnum, & Indiuisum probemus: This Vnitie muste wee holde, specially Bishoppes, that fitte as Rulers in the Churche: that wee maye declare our Bishoprike to be One,* 1.253 and without diuision. Againe, Etsi Pasto∣res multi sumus, Vnum tamen Gregem Pascimus: & Oues Vniuersas, quas Christus Sangume suo, & Passione quaesiuit, colligere, & fouere debemus: Notwithstandinge wee be many Shepheardes, yet wee Feede but One Flocke: and wee are al bounde to gea∣ther vp, and to nourrishe al the Sheepe, that Christe hath wonne with his Bloude, and Passion.

If either the Authour of the Apologie, or the Interpreter vnderstoode not S. Cyprian, yet, M. Hardinge, ye maye geue S. Cyprian leaue, to vnderstande him selfe.

And in this sense S. Hierome saithe,* 1.254 Communi Presbyterorum Consilio Ec∣clesiae gubernabantur: The Churches were ordred (not by the Vniuersal Authoritie of the Bishop of Rome, but) by the Common Aduise of the Priestes. Likewise S. Cyprian saithe,* 1.255 Ideircò copiosum est Corpus Sacerdotum, Cōcordiae mutuae glutine, atque Vni∣ratis vinculo copulatum, vt si quis ex Collegio nostro Haeresim facere, & Gregem Chri∣sti laccrare, ac vastare tentauerit, subueniant coeteri: Therefore is the Body, or com∣panie of Priestes so copious, ioined togeather with consente of Concorde and Vnitie, that if any one of our Companie entreprise to raise an Heresie, and to scatter and waste the Flocke of Christe,* 1.256 the reste shoulde healpe. So likewise S. Basile: Interrogate Patres Ve∣stros, & renuntiabunt vobis, quòd etiamsi loci situ diuisae inter se sint Paroeciae, tamen veluti Coronamento quodam Vnitae, vna{que} sententia gubernatae fuerunt. Assidua qui∣dem populi fuit inter se commixtio: Ipsi verò Pastores tanta praediti fuerunt mutua in∣ter ipsos Charitate, vt alius alio Praeceptore, ac Duce vsi fuerint: Aske of your Fathers, and they wil telle you, that although Bishoprikes be diuided, and sundred by distance of place, yet were they euer knitte togeather as with a Garlande, and euer ruled by One Ad∣uise. In deede the People was euer mingled togeather: But the Bishoppes were al so ioined in Charitie, that euery of them was contente to be taught, and to be leadde by other.

Therefore, as many Faithes in sundrie Faithefulles are but One Faithe: as many Churches are but one Churche: as many Baptismes are but one Bap∣tisme: Euen so, saithe S. Cyprian, many Bishoprikes are but One Bishoprike: and therein, as wel the Bishop of Rome, as also euery other seucral Bishop, hath his portion.

I saie, The Bishoprike of Rome is not this Whole Bishoprike, but a Parte: Not the Body of the Sunne, but a beame: Not the stemme of the Trée, but a braunche.

And thus, by S. Cyprians minde, neither doothe one Bishop holde of an o∣ther: Nor is any One Bishop Heade of the Whole: Nor is One Bishop al in al: but al Bishoppes are onely One.

The Apologie, Cap. 3. Diuision. 6.

And accordinge to the iudgement of the Nicene Councel, wee saie, that the Bishop of Rome hath no more iurisdiction ouer the Churche of God, then the reste of the Patriarkes, either of Alexandria, or of Antioche haue.

M. Hardinge.

If it be a shame to belie the Deuil, accordinge to the olde Prouerbe, what is it to belie the Churche of God represented in the Nicene Councel?

The sixth Canon amonge al others of the Nicene Councel is that you grounde your surmise vpon,* 1.257 I knowe wel. For that hath benne wreasted to your purpose by certaine of your side. And the same rightly construedA 1.258 maketh moste againste you. For it seemeth to acknowledge the Bishoppe of Rome his Supremacie and Soueraigntie of iudgement ouer other Patriarkes. These be the woordes of the Canon rightly Englished hed. Let the Auncient custome continewe in force whiche is in Egypte, Ly∣bia▪ and Pentapoli: so that the Bishop of Alexandria haue Power ouer them al. Quandoquidem etiam Episcopo Romano hoc consuetum est.* 1.259 For asmuch as the B. of Rome hath thus vsed. Likewise in Antiochia also, and in other Prouinces let the Churches keepe theire Prerogatiue. VVhat can be gathered of the woordes of this Canon, but that for ratefiynge the iurisdiction of the Patri∣arkes of Alexandria, and Antiochia, the Fathers of the Nicene Councel thought good to alter no∣thinge: but to folowe the Auncient custome of Olde time vsed and allowed by the B. of Rome? For it is asmuche to saie, as this: In asmuche asb 1.260 the B. of Rome hath benne wonte from the beginninge to graunt to the B. of Alexandria iurisdiction ouer Egypte, Lybia, and Pentapoli: thec 1.261 Nicene Councel folowinge his authoritie and rule, or at the least his vsage, willeth and graunteth, that the saide Bi∣shop retaine and keepe his auncient right. For if the B. of Alexandria had not receiued sutche iu∣risdiction by Auctoritie and graunt of the B. of Rome of olde time, what reason shoulde haue mo∣ued those Fathers, for confirmation thereof to alleage the custome of the B. of Rome? And in that case, D 1.262 whereto perteined the additiō of the cause, Quia Episcopus Romanus hoc consueuit, bicause this was the Bishop of Rome his custome? If this had not benne theire meaninge, they would neuer so haue spoken. For what was his custome other,E 1.263 then to allotte those Prouinces to the B. of Alexan∣dria? If any other thinge be alleaged to haue benne his maner and custome, besides that the woordes of the Canon beare it not, what had that benne to the purpose, what so euer it be, for cause and confir∣mation of the B. of Alexandria his iurisdiction ouer Egypte, Lybia, and Pentapoli? Alleage you, De∣fender, for olde custome of the B. of Rome, what elles you liste, so that you make no violence to the Canon, and thereupon make your argument, inferringe of your allegation the Conclusion, (Ergo, the B. of Alexandria ought to haue iurisdiction ouer Egypte, Lybia, and Pentapoli): and you shal finde it to be suche an argument, as any Sotte woulde be ashamed to make.

Against this if it shal like you to Replie, wee warne you before, that neither ye take aduantage of a doubteful interpretation, as we knowe that Canon to be founde in diuerse Bookes not so plaine∣ly Translated, and therefore we require you to stande to the Original, as it is in Greeke: neither that ye defende your lie with the wrested Exposition of Theodore Balsamon,* 1.264 who hath written Greeke Commentaries vpon the Canons of the Councels, sithens the schisme of the Greekes, him selfe beinge a Schismatike. For he beinge a Greeke borne, and prick•• with the hatred of his Nation against the Latine Churche, and specially the See of Rome: in thexposition of that sixth Canon of the Nicene Councel swarueth bothe from learninge, and also from reason.

The B. of Sarisburie.

In déede it is a shame to belie any creature: for that lieinge is shameful of it selfe. And therefore, M. Hardinge, ye mighte doo mutche better, to vse it lesse. You haue brought vs here an Exposition of the Councel of Nice, sutche, as I thinke, from that time vntil this time hath seldome benne hearde of. You saie, The

Bishop of Romes Custome was,* 1.265 to geue Iurisdiction to the Patriarkes of Alexan∣dria, of Antioche, and of Hierusalem: and that thei had none Authoritie of Gouern∣mente, but onely so mutche, as was limited, and allowed by him. And this, you saye, was the onely, and vndoubted meaninge of that Councel. This fantasie is not here auouched by any Auncient Doctour, or Learned Father. Therefore wée muste thinke, what so euer it be, it is your owne. And weighinge the strangenesse of the same, I muste needes saie of yow, as S. Hierome saide sometime of one Rhe∣ticius in the like case,* 1.266 Rheticius eloquens quidem est, sed ineptus Interpres: Rheti∣cius is an eloquente man in deede: and yet but a fonde Interpreter. For it is certaine, and knowen euen vnto Children, that the Bishop of Rome, before the Councel of Nice, had neither sutche Custome of Superioritie, nor sutche dealinge of Iurisdi∣ctions. Pope Pius Secundus saithe,* 1.267 Ante Nicenam Synodum vnusquisque sibi vi∣xit: & paruus respectus ad Romanā Ecclesiam halebatur: Before the Councel of Nice, e∣uery Bishop liued to him selfe: and there was then smal regarde had to the Churche of Rome.

As for our sortishe Argumentes, sutche as by your iudgemente any sorte would be ashamed to make, I maye leaue them wel to you, M. Hardinge; not for that ye lacke them greately, but for that, as it appeare the by your Bookes, ye knowe beste howe to vse them.

Touchinge the sixthe Canon of this Councel, whiche, you imagine, is so darke, and doubteful, I truste, it shalbe plainely, and clearely opened, by them that were neuer hitherto accounted sottishe.

The woordes thereof are plaine yenough. The sense is this. The whole Body of Christendome was diuided into foure Patriarkshippes: wherof the First was Rome: the Seconde Alexandria: the Thirde Antioche: the Fourthe Hierusa∣lem. And eche of these was limited, and bounded within it selfe: Alexandria, to haue the ouersight ouer Egypte, & Pentapolis: Antioche, ouer Syria: Hierusalem, ouer Iurie: Rome,* 1.268 ouer Italie, and other Churches of the Weaste. And herein wée haue the Exposition of Theodorus Balsamon, that liued fiue hundred yeeres agoe, and was Patriarke of Antioche, and, as somme of M. Hardinges trendes haue thought, a man of greate Learninge. Yet for as mutche as M. Hardinge here vt∣terly refuseth him, not onely as a Schismatique, but also as a man bothe of Lear∣ninge, and Reason, let vs therefore sée somme others.

Nilus, a Gréeke Authour, hereof writeth thus: Sed vt etiam liquidiùs appareat,* 1.269 Papam non imperare alijs omnibus Episcopis, legatur Sextus Canon Synodi Nicenae: quo Disertè praecipitur, vt alijs Ecclesijs alexandrinus, alijs Romanus, alijs Antiochenus praesit: vt non liceat alteri alterius prouinciam inuadere: That it maie the more plainely ap∣peare, that the Pope hathe no Gouernment ouer al other Bishoppes, reade the Six the Canon of the Councel of Nice. There it is expressely Commaunded, that the Bishop of Alexandria shal haue the rule ouer certaine Churches: and the Bishop of Rome ouer certaine: and the Bishop of Antioche likewise ouer certaine: and that it be not lawful for any one of them to inuade an others Iurisdiction. Farther he saithe, Quòd si quis suis non contentus, aliena appetit, ille san•• meritò & Consuetudinis, & Sanctorum Canonum violator haberi debet: Yf any one (of these Patriarkes) not contented with his owne, craue Dominion ouer others, (as doothe the Pope) he ought of right to be called a breaker bothe of the Custome, and also of the Holy Canons.

If M. Hardinge wil yet saie,* 1.270 this Exposition is sottishe, let vs sée, in what sorte Others haue expounded the same. Rufinus openinge the same Canon saithe thus: Statutum est in Concilio Niceno, vt apud Alexandriam, & in V••be Roma Vetusta Cōsue••udo seruetur:* 1.271 vt vel ille Aegypti, vel hic Suburbicarum Ecclesiarum solicitudinem gerat: It was decreed in the Councel of Nice, that in Alexandria, and in Rome the Olde Custome should be kepte: that the Bishop of Alexandria should rule ouer Egypte: and the Bi∣shop

of Rome (not ouer al the world, but) ouer the Churches of his Suburbs.

Likewise it was afterwarde ordred in the Councel holden at Constantinople: Definimus Sedi Cōstantinopolitanae Paria Iura,* 1.272 & Priuilegia cum Sede Veteris Romae: Wee Decree, that the See of Constantinople shal haue Rightes, and Priuiseges Equal (and one) with the See of Olde Rome.

Therefore Nicephorus saithe, Romano, & Constantinopolitano Episcopo Ex Aequo Paria sunt, & Dignitatis praemia, & Honorum iura: The Titles of Dignities, and rightes of Honour, geuen to the Bishop of Rome, and to the Bishop of constantinople, are One, and Equal.

For this cause Athanasius saithe,* 1.273 Roma erat Meeopolis Romanae Ditionis: Rome was the Moother Churche (not of the Whole Worlde, but) of the Romaine Iuris∣diction. In like sorte the Emporour Iustinian saithe, Ecclesia Vrbis Constantino∣politanae Romae Veteris Praerogatiua laetatur: The Churche of Constantinople enioieth the Prerogatiue, or Priuilege of the Churche of Olde Rome. So likewise S. Augustine, and other Learned, and Godly Bishoppes in the Councel of Aphrica, vnderstoode the same Canon. And therefore they called the Popes Presumption, crauinge Vniuersal Iurisdiction ouer al the Worlde, Fumosum saeculi Typhum, The smoky Pride of the world. To conclude, Nilus saithe thus, Nunc, cùm aliae Regiones as∣signa••ae sint Romano, aliae Alexandrino, aliae Constantinopolitano, non magis hi sub illo sunt, quàm ille sub hisce: Seeinge there be certaine Countries appointed out for the Bishop of Rome, certaine for the Bishop of Alexandria, and certaine for the Bishop of Constantinople, they are nowe nomore subiecte vnto him, then he vnto them.

But al these perhaps were Sottes, and theire saieinges S••ttishe: and noman is hable rightly to vnderstande these maters, but he that can saie, Consuetudo, is Latine for a Commission: or, Mos parilis, for Vniuersal Iurisdiction.

The Apologie, Cap. 3. Diuision. 7.

And as for the Bishop of Rome, who nowe calleth al maters be∣fore him selfe alone, except he doo his duetie, as he ought to doo, except he minister the Sacramentes, except he instructe the People, excepte he warne them and teache them, wee saye that he ought not of right once to be called a Bishop, or so mutche as an Elder. For a Bishop, as saithe Augustine, is a name of labour, and not of Honour: that the man, that seeketh to haue Preeminence, and not to profite, maye vn∣derstande, him selfe to be no Bishop.

M. Hardinge.

Neither the Bishop of Rome,* 1.274 nor any other Bishop is worthy of the Name of a Bishop, except he do the duetie of a Bishop. Al this wee graunt. But that he ought not of right to be so called, of those whom he hathe charge ouer, in case of omittinge his duetie: thereto we saie, that although in respect of his domeanou•• he be not worthy to be called a Bishop▪ yet in respecte of the Vocation, Degree, and Preeminence, though he leaue his duetie vndone, for whiche he incurreth daunger of damnation, that Title perteineth vnto him of good right, and so continually he is and ought to be acknowleged for a Bishop, though an euil and an vnworthy Bishop: likewise a Priest. And whereas S. Augustine saithe, that a Bishop is a name of labour, and not of Honour, he is to be vnderstand so as the Scripture is: VVhiche in some places speakinge of two thinges, that are bothe in dede to be affirmed, the one beinge of more importance then the other, denieth the one in comparison of the other, &c.

Yet it semeth to be a secrete preparation towarde a purpose againste sutche time, as the Princes Gouernemente shal mislike theire phantasies. For where they Learned this Opinion, concerning Bi∣shops, there Learned they also the like, concerninge Ciuil Magistrates. I meane VVicklef. Amonge

whose Heretical articles condemned by the Churche in the Councel of Constance,* 1.275 this is rekened for the fiftenth: Nullus est Dominus Ciuilis, nullus est Praelatus, nullus est Episcopus dum est in peccato mortali. That is to saie, None is a Temporal Lorde, none is a Prelate, none is a Bishop, so longe as he is in deadly sinne.

The B. of Sarisburie.

This mater shal néede no greate contention. The like woordes haue benne vttered by sundrie other Holy Fathers. S. Chrysostome saithe, Multi Sacerdotes,* 1.276 & Pauci Sacerdotes: Multi nomine, Pauci Opere: Many Priestes there be, and few Priestes there be: Many in name, and fewe in Laboure. Againe, Quomodò potest esse Magister, qui Discipulum non habet? Acquire Discipulum, & esto Magister: Howe can he be a Maister,* 1.277 that ••ath no Scholare? Geate thee a Scholar, and then be a Maister. S. Am∣brose saithe, Nisi bonum Opus amplectaris, Episcopus esse non potes: Oulesse thou embrace the good labour, a Bishop thou canste not be. S. Gregorie saithe, Sacerdotes nominamur, & non sumus: Priestes wee are called, but Priestes wee are not.

As for VVicklefe, he expoundeth plainely his owne meaninge, and that with M. Hardinges owne Construction. For these be his woordes, euen as they are al∣leged by his enimies: Papa,* 1.278 vel Praelatus malus, & Praescitus, est aequiuocè Pastor: & ve∣rè Fur, & Latro: The Pope, or any other wicked Prelate, in double or doubteful speache is a Postour: but in very deede he is a Theefe, and a Murtherer. So Chrysostome saithe: Qui ab hominibus ordinatus est,* 1.279 quantum ad Deū artinet, nō est Sacerdos, aut Diaconus: He that is appointed by menne (and not by God) before God, is neither Priest, nor Deacon.

If VVicklefe, vpon iuste zele of the House of God, for that he then sawe, the Bi∣shoppes either knew nothing, or did nothinge, or cared for nothinge, either spake, or meante more, then Truthe maie beare, wée defende it not. Notwithstandinge, touchinge that is obiected of deadly sinne, it séemeth, he folowed therein the Coun∣cel of Valentia in France.* 1.280 The woordes be these: Quicunque sub Ordinatione, vel Diaconatus, vel Presbyterij, vel Episcopatus, Mortali Crimine dixerint se esse pollusos, à supradictis Ordinationibus submoueātur: Who so eues after the Order, either of Deacon∣ship, or of Priesthoode, or of Bishoprike, shal saie they haue benne defiled with Mortal Sinne, let them be remoued from the foresaide Orders.

So. S. Augustine saithe, as he is alleged by Gratian,* 1.281 Qui nec sua crimina deter∣sit, nec filiorum crimen correxit, Canis impudicus dicendus est magis, quàm Episcopus: He that neither hath wiped of his owne finnes, nor corrected the Sinnes of his Children, ought rather to be called a shamelesse Dogge, then a Bishop.

Yet notwithstanding, to remoue al strife, what so euer the Bishop of Rome be, or what so euer he doo, let him hardly be called a Bishop, bicause, as M. Hardinge saithe, he standeth in roome of a Bishop: Or, as VVicklefe saithe, let him so be cal∣led. Aequiuocè, that is to saie, by a woorde of double meaning: as Vnsauery Salte is called Salte: Or as the Prophetes of Baal are called Prophetes: Or as a pain∣ted Man is called a Man: And as S. Gregorie saithe, Let him he called a Prieste, al∣though in deede he be no Prieste. Let him be called a Teacher, although he Teache not: Let him be called a Féeder, although he Feéde not. S. Cyprian saith of S. Paule, Ipsum,* 1.282 quamuis inane Nomen, & Vmbram quandam Sacerdotis cogitans, expauit: S. Paule was afroide, consideringe onely the emptie Name, and Shadowe of a Bishop. And in the late Councel of Tridente the mater is concluded thus, Qui dicit, cos, qui non exercent Ministerium Verbi, & Sacramentorum, non esse Sacerdotes, Anathema sit: Who so euer saie, that they, that Minister neither the Woorde of God, nor the Sacramentes, be no Priestes, Accursed be he. But Athanasius saithe, Quid opus est hominibus ti∣tulo Episcopis? What neede haue wee of these menne, that beare onely the name of Ei∣shoppes? Therefore S. Hierome saithe, Auferet Dominus Nomina Vanae gloriae, & Admirationis falsae, quae versantur in Ecclesia. Sed & Nomina Sacerdotum cum Sacer∣dotibus

dotibus aufere••,* 1.283 qui frustrà sibi applaudunt in Episcopali, & in Presbyterij Dignitate, & non in Opere: The Lord shal take awaie the names of Vaine glorie, and of ••••ined woo••de∣ring, whiche are in the Churche: Yea he shal take awaie bothe the names of those Priestes, and the Priestes withal, whiche vaunte them selues in the Dignitie of Bishoprike, and Prieste∣hoode, but not in the Laboure.

The Apologie, Cap. 4. Diuision. 1.

And that neither the Pope, nor any other worldly Creature can nomore be Head of the whole Churche, or a Bishop ouer al, then he can be the Bridegome, the Light, the Saluation, and Life of the Churche. For these Priuileges, & Names belonge onely to Christe, and be properly, and onely sfitte for him alone.

And that no Bishop of Rome did euer suffer him selfe to be called by sutche a proude name & title, before Phocas the Emperours time (who, as we know, by killing his owne Soueraine Mauritius the Emperoure, did by a Traiterous Villanie aspire to the Empire) Whiche was aboute the sixthe hundreth and thirteenth yeere after Christe was borne.

M. Hardinge.

The name of Vniuersal Bishop,* 1.284 which this Interpreter meaneth, beinge taken in a right sense, is no proude name, in respecte of him,* 1.285 to whom it belongeth. VVhether any Bishop of Rome euer suf∣fered himselfe to be called by that name, of no, as you denie it, and proue it not, so it forceth not whe∣ther any did so, or no. If they refused it of humilitie, that proueth it not to be Vnla••ful.

The B. of Sarisburie.

If the name of Vniuersal Bishop be a Prowde Name in others, why may it not also be a Prowde Name in the Bishop of Rome? Hath the Bishop there sutche a special Priuilege for Pride aboue al others? May Pride be Humilitie, and Hu∣militie Pride, onely in respecte of diuerse Personnes? You saie, This Title of right belonged to the Bishop of Rome: and therefore in him it was no Pride. This, M. Harding, is a fowle Vntruthe, as it shal appeare by the nexte Diuision. For these be the woordes of the Councel of Carthage, as Gratian allegeth them: Vniuersalis autem (Episcopus) nec ipse Romanus Pontifex appelletur:* 1.286 The Bishop of Rome him selfe maie not be called the Vniuersal Bishop.

That the Olde Learned, and Godly Bishoppes of Rome refused this Name, as Prowde, and Arrogante, it is so plaine by S. Gregorie, that I marueile, any Learned man woulde calle it in question. His woordes thereof be these: Nullus Decessorum meorum hoc tam Profano Vocabulo vti consensit:* 1.287 Nullus Romano∣rum Pontificum hoc Singularitatis Nomen assumpsit: Nos hunc honorem nolumus obla∣tum suscipere: None of my Predecessours Bishoppes of Rome, euer consented to vse this Vngodly Name: No Bishop of Rome euer toke vpon him this Name of Singularitie: Wee, the Bishoppes of Rome, wil not receiue this honour beinge offred vnto vs.

If the Bishoppes of Rome in Olde times refused this Name, not for wante of right, but onely, as M. Hardinge saithe, of Humilitie, wherefore then did theire Successours, that folowed afterwarde, so ambitiously laboure to geate the same? Platina saithe,* 1.288 Bonifacius Tertius obtinuit à Phoca, Magna tamen Contentione: Pope Bonifacius the thirde obteined of the Emperour Phocas y^• Rome should be called the Heade of al Churches) but with Greate Contention, and mutche adoo. Wherefore then dooth S. Augustine, & the whole Councel of Aphrica condemne the attempt

of this vsurped Iurisdiction,* 1.289 and calle it Fumosum Saeculi Typhum? The smoky Pride of the VVorlde: And that euen in the Bishoppes of Rome.

If the Bishop of Rome be so fulle of Humilitie, as wée are here borne in hande, why auaunceth he him selfe so High aboue al General Councelles? Why saithe he, that no Creature may iudge his dooinges? Why claimeth he the Swerde and Scepter of al the World? Why saithe he, that Christes Consistorie, and his Con∣sistorie are al One, and that he can doo, al that God him selfe can doo? Why doothe he saye, That the Emperoure is but the Proctour, or Bailife of the Churche of Rome:* 1.290 Procurator, sfiue Defensor Romanae Ecclesiae? Why doothe he suffer Kinges, and Emperours to holde his Stirope, to leade his Palfrai, and to kisse his foote? Verily this kinde of Humilitie in other places might goe for Pride. Hesychius saithe,* 1.291 Vbi Superbia regnat, & Hypocrisis, Humilitas locum non habet: Where Pride, and Hypocrisie beare the swaie, there Humilitie can haue no place. Likewise Chrysostome saithe, Quicunque desiderauerit Primatum in Terra, inuenie•• in Coelo confusionem: nec inter Seruos Christi computabitur, qui de Primatu tractauerit: Who so euer defireth Pri∣macie in Earthe, in Heauen he shal finde Confusion: Neither shal he be accumpted emong the Seruauntes of Christe, that wil once intreate of Primacie.

To conclude, a Learned Man, one of M. Hardinges owne side, hereupon hathe noted thus:* 1.292 Bonifacius obtinuit à Phoca, vt Ecclesia Romana esset Caput Omnium Ecclesiarum. Ex quo posset modo consimili sumi Argumentum, qu••d ad Imperatorem pertineat, Primatum Ecclesiae transferre, & de Ecclesijs Ordinare: Pope Bonifacius the thirde obteined of the Emperour Phocas, that the Churche of Rome should be the Head of al Churches. Whereof wee maye in like case geather an Argumente, that it belongeth to the Emperour, to translate the Primacie of the Churche, and to take Order for the Churches.

The Apologie, Cap. 4. Diuision. 2.

Also the Councel of Carthage did circumspectly prouide, that no Bishop should be called either the Highest Bishop, or Chiefe Prieste.

M. Hardinge.

Here by your leaue, Syr Defender, you playe false, and are taken, as it were, with false Dyse, and therefore ye ought iustly to lose al that ye haue vniustly wonne by your false playe,* 1.293 and false Dyse: I meane your shameful falsefieinge of this Councel by you alleaged. And for this and other your fal∣sehed it is right you lose the credite, whiche vniustly (bicause by false Teachinge) you haue wonne a∣monge the Vnlearned.* 1.294 That your false plaie might not sone be espted, you doo as like to Mais••er Iuel, as though you were his Fathers Sonne. For that false sleight he vseth more, then any that euer I readde. For where as we haue seuen Councelles of Carthage, nether shewe you, whiche of them it is that you alleage, nor geue any notice of the number, where the Canon maye be founde. But contrari∣wise as the Lap winge with her busie crie leadeth a man from her neste, so you leade vs from the Place, where it is, by puttinge in the Margent of your Booke the number, 47. that not findinge it by your note,* 1.295 we should geue ouer further lookinge for it. VVho dothe euil, hateth Light, saithe Christe. So here falsefieing* 1.296 and forginge a Canon of a Councel, you would faine walke in clowdes, that your lieing might not be deprehended, &c. So had it ben done more circumspectly for furtherance of your fals hed, if the matter should neuer come to trial of Learninge.

Nowe, who so euer examineth the place truly, must nedes crie out shame on you, Defender, who are thauctour.* 1.297 The woordes, if you had listed to haue alleged them without falshed, be these, VVhiche we finde in the 26. Canon of the thirde Councel of Carthage, whiche Councel was Authorized by the sixth general Councel holden at Constantinople in Trullo. Vt primae sedis Episcopus non appel∣letur Princeps Sacerdotū, aut Summus Sacerdos, aut aliquid huiusmodi, Sed tātùm, Primae Sedis Episcopus. And thus they are to be Englished. It hathe liked vs (saie the Fathers of that Councel) that a Bishop of a First See be not called Prince of Priestes, or Highest Priest, or any sutche o∣ther

thinge,* 1.298 but onely a Bishop of a Firste see. Nowe commeth me this iotly Defender, and saith•• the Councel of Carthage hathe by expresse wordes, (for so mutche his Latine foundeth) that no Bishop should be called either the Highest Bishop, or Chiefe Pr••est. By whiche Canon thus by him vntruely vttered, he thought to deprtue the Pope of this* 1.299 Auncient Title, that al the worlde hathe euer at••ri∣buted vnto him, so as he be called nomore Summus Pontifex.

For the right vnderstandinge of this Canon two thinges are to be considered.* 1.300 Howe farre the Authoritie of this Councel ought to be extended, and what is meant by a Firste See.* 1.301 The Decrees of this Councel perteined but to the Prouince of Aphrike. For prouinc••al Councelles binde onely the pro∣uinces, in whiche, and for Order of whiche they be kepte. Onely the General Councelles are to be receiued of al.

By these two woordes,* 1.302 Prima Sedes those Fathers vnderstode any Citie, in whiche a Patriarke of Primate, who are of one office, though of diuerse names, hathe his see. I cal it a first see, or rather (if it might be permitted) a Primate see.* 1.303 In greate Citties where the Highest courtes for iustice were kept,* 1.304 and where the chiefe Pagane Priestes of the Latines named, Primi Flamines, were re∣sident before the comminge of Christe, there after Christes comminge were Patriarkes or Primates pla¦ced: by whom the weighte matters of Bishops should be decided* 1.305 VVhiche Order was taken firste by commaundement of S. Peter,* 1.306 as Clement writeth: by the Apostles and Clement, as Anacletus wit∣nesseth: by the Apostles and theire Successours afterward, as Lucius the Pope saithe.

Nowe the Councel of Carthage by this Defender alleaged, and likewise the Aphrican Councel ordeined and willed, that a Bishop of any of the Primate Sees of Aphr••ke shoulde not be called, Princeps Sacerdotum, aut Summus Sacerdos, Prince or chiefe of the Priestes, or High••st Prieste: by whiche woorde a Bishop is there signified: But onely a Bishop of the Primate See, whereof he was Primate. By whiche Decree they willed* 1.307 only theire Primates of Aphrike to kepe themselues with∣in theire limites, and not presumptuously to take vpon them more gloriouse Titles, and further Iuris∣dictiō, then to them pertetned, Lest surely they might seme to preiudicate the Popes Supremacie. Thus it is euident, thauctoritie of that Charthage Councel, being restrained to ••phrike onely, that by this Ca¦non the Popes Prima ie and Title is no Whit dim••n••shed or disproued. And so for al this Defender, he remaineth as he hathe* 1.308 euer, Highest Bishop.

The B. of Sarisburie.

What, M. Hardinge, so mutche falsehed vpon vs at one time? Falsifieinge of Councelles: Shameful Falsifieinge: False teachinge: False sleight: False Dise: False Plaie: and al False? Yet Christe saithe of him selfe, I am the Truthe. God geue you grace, to credite him. For the errour of quotation in the margin, wherin you spende so many woordes, it maye please you to knowe, that I neither was the Printer, nor coulde be presente at the Printinge. For the reste, if there can be any one pointe of Falsehed founde in me, touchinge the allegation of this Councel of Carthage, I wil not refuse to stande charged with the whole. But if euery of these horrible Falseheddes be found an euident, and plaine Truthe, then it maye please you, to take home al these prety Titles to your selfe againe, as in euery of these woordes so often doubled, and so heapte togeather, hauing your selfe commit∣ted a seueral Falsehedde.

And herein for trial of your courteous dealinge, I am contente, your selfe shal fit, and be the Iudge. For, notwithstanding it be thought of many, that ye dissem∣ble déepely, and wil not bestowe your voice to saie the Truthe: Yet I doubte not, but in this mater, if ye haue eles, ye maye easily looke vp, and sée the Truthe.

You saye, Sir Defender hathe falsely alleged the Councel of Carthage. And why so? For that he saithe, The Councel Decréed by expresse woordes, that the Bishop of Rome should not be called the Vniuersal Bishop. This, you saie, is For∣ged, and Falsified, and is no parte of that Councel. For indifferent trial bothe of the Truthe, and of the Falsehed herein, I beseche you, beholde the very woordes of

the Councel,* 1.309 euen as thei are alleged by your own Doctour Gratiā. These thei are: Primae Sedis Episcopus non appelletur Princeps Sacerdotum, vel Summus Sacerdos, vel a∣liquid huiusmodi: Sed tantùm, Primae Sedis Episcopus. Vniuersalis autem nec etiam Romanus Pontifex appelletur: Let not the Bishop of any of the Firste Sees be called the Prince of Priestes, Or the Highest Prieste, or by any other like name: but Onely, the Bishop of the Firste see. But let not the Bishop of Rome him selfe be called the Vniuersal Bishop. And in y^e Glose there∣upon it is noted thus, In hac Distinctione dicitur, quod Papa non debet dici V∣niuersalis: In this Distinction it is saide, that the Pope ought not to be cal∣led the Vniuersal Bishop.

Nowe, M. Hardinge compare our woordes, and the Councelles wordes bothe togeather. Wée saie none otherwise, but as the Councel saithe, The Bishop of Rome him selfe ought not to be called the Vniuersal Bishop. Herein wée doo neither adde, nor minishe, but reporte the woordes playnely, as wée finde them. If you had lookte better on your Booke, and would haue tried this ma∣ter, as you saye, by your Learninge, ye might wel haue reserued these Vnciuile re∣proches of Falsehedde to your selfe, and haue spared your Crieinge of Shame vpon this Defender.

Touchinge, that you so pleasantly cheare your selfe with these woordes, You doo as like to M. Iewel, as if you were his Fathers Sonne▪ I muste answeare you, as S. Augustine sometime did the Heretique Cresconius:* 1.310 Serua potius Puerilia Pueris: Keepe sutche Childishe toies to plaie with your Children. God make vs bothe like vnto our Father that is in Heauen.

Where you saie, of your selfe onely, without farther witnesse, that this Title is the Popes Auncient right, euer géeuen to him by al the world, I doubte not, but the vntruthe hereof by my Former Replie,* 1.311 touching the same, maie soone appeare. Certainely, when the same Title was offered to S. Gregorie, he refused it vtterly, as none of his.

In déede, this Councel of Carthage notwithstanding, the Title of Highest Bi∣shop was sometimes geuen, not onely to the Bishop of Rome, & other Patriarkes, but also vnto al other Bishoppes.* 1.312 M. Hardinges owne Amphilochius calleth S. Bastle Principem Sacerdotum: The Prince, or Chiefe of Bishoppes: Rufinus calleth Athanasius, Pontificem Maximum: The Highest Bishop. Nazianzenus calleth the same Athanasius Archisacerdotem Sacerdotum: The Chiefe Bishop of Bishoppes. La∣ctantius calleth euery Bishoprike Summum Sacerdotiū.* 1.313 Likewise S. Hierome saith, Ecclesiae Salus in Summi Sacerdotis dignitate pendet: The safetie of the Churche standeth in the dignitie of the Highest Priest.* 1.314 By whiche Highest Prieste, M. Hardinge him selfe saithe, is meante euery seueral Bishop within his owne Diocese. S. Augustine saithe,* 1.315 Quid est Episcopus, nisi Primus Presbyter, hoc est, Summus Sacerdos? What is a Bishop, but the First, or Chiefe Prieste, that is to saie, the Highest Prieste? Therefore wée may safely spare the Pope this Title, of Highest Bishop, not as Peculiar to him alone, as M. Hardinge imagineth, but as Common, and General to al Bishoppes.

Al that ye haue here alleged of the Iurisdiction of the Flamines, is a mere fan∣tasie▪ grounded onely vpō an vnsauery Fable of Anacletus, and Clemens. Neither are you hable to finde,* 1.316 either these names, Archiflamines, or Protoflamines, whiche here are imagined, in any Ancient allowed Writer, or any sutche Vniuer∣sal Iurisdiction to them belonginge.

The Firste, or Principal, or Mother Sees were limited, not by the Flamines, but by the Prince.* 1.317 So it is written in the Councel of Chalcedon: Quascunque

Ciuitates per Literas Regias Metropolitico nomine honorarunt:* 1.318 VVhat Citties so e∣uer by the Princes Charter, they honoured with the name of the Mother See. And therefore the Emperour Theodosius vpon displeasure conceiued,* 1.319 tooke that Name of Honoure from the Cittie of Antioche, mindinge it shoulde be so called nomore. And for that cause was the Cittie of Rome chosen emongest others to be a Pri∣mate, or a Principal Mother Sée, not for that either Christe, or Peter had so ap∣pointed, as M. Hardinge telleth vs, but for that it was the moste Noble Cittie, and of greattest renoume in al the world.* 1.320 The woordes be plaine: Sedi Veteris Ro∣mae Patres meritò dederunt Primatum, Quòd illa Ciuitas aliis Imperaret: The Fathers woorthily gaue the Chiefetie to the See of the Olde Rome: Bicause that Cittie had the Princehood ouer others.

Nowe concerninge this Decrée of the Councel of Carthage, it touched as wel the Bishop of Rome, as other Primates. And therefore Pope Adriane afterward alleging, and corrupting the same, added thereto this special Prouiso for him selfe: Nullus Archiepiscoporum, nisi qui Primas Sedes renent, appelletur Primas, aut Princeps Sacerdotum,* 1.321 aut Summus Sacerdos, aut aliquid huiusmodi &c. Salua semper in omnibus Authoritate Beati Petri Apostoli: Let no Archebishop, sauinge sutche, as heue the Principal, or Firste Sees, he called either the Primate, or the Prince of Priestes, or the Highest Prieste, or by any other like name, &c. Sauinge alwaies, and in al thinges the Authoritie of Blessed S. Pe∣ter the Apostle.

The Apologie, Cap. 4. Diuision. 3.

And therefore sithence the Bishop of Rome wil nowe a daies so be called, & chalengeth vnto him selfe an Authoritie that is none of his: bisides that he dothe plainely contrarie to the Ancient Councelles, and contrarie to the Olde Fathers: Wee beleue, that he dothe geue to him selfe, as it is written by his owne Companion Gregorie, a Pre∣sumptuouse, a Prophane,* 1.322 a Sacrilegious and Antichristian name: that he is also the Kinge of Pride, that he is Lucifer, whiche prefer∣reth him selfe before his Bretherne: that he hathe forsaken the Faith, and is the Forerunner of Antichriste.

M. Hardinge.

Here is mutche adoo aboute nought, and a number of bitter woordes pyked out of S. Gregorio•• Epistles, pretended to be writtē against the Bishop of Rome, to no purpose. For if wee say,* 1.323 as wee may saie truely, that he chalengeth to him selfe no sutche name, then what hath this Defender to saie? Let him shew vs how many Bishops of that see euer tooke the name of the Vniuersal Bishop vpon them, specially as Gregorie vnderstandeth it to signifie. If he can shewe none, why blotteth he so mutche paper with so impudent lies?

* 1.324 In deede the six hundred and thirty Fathers of the general Councel of Chalcedon gaue to Pope Leo that name, as Gregorie in three sundrie Epistles writeth, and certaine other in theire writinges haue attributed to the Pope the same. But that either Leo, or any other his Successoura 1.325 affected so to be called, Gregorie denieth••b 1.326 And that any since Gregories time to our dayes euer called or wrote him selfe Vniuersal Bishop, we denie.

VVhereas Pelagius, and Gregorie, writinge againste the Presumption of Iohn the Bishop of Con∣stantinople for takinge vpon him this name, are mutche alleged by the enimies of Vnitie, againste the Authoritie of Peters Successour ouer the whole Churche: we saye, that they folowinge the sleppes of theire Predecessours refused the name of Vniuersal Bishop in sutche sense, as Pelagius, and specially Gregorie oftentimes declareth, that where one is called Vniuersal Bishop, he semeth to be called

* 1.327 Bishop alone,* 1.328 so as Bishoprike should be taken away from al others. But they refused not so to be cal∣led after this meaninge, as though by that refusal the Auctoritie of the Bishop of Rome should be re∣strained, and not extende ouer the whole Churche. They denie, that any man might so be Vniuersal Bi∣shop, as he should be also the peculiar ruler, and Gouernour of euery particular Churche. For so al other Bishops had ben in vaine: and that is contrary to Christes Institution, who ordeined al the Apostles to be Bishops. To saie al in few, they refused the name that might odiously be taken, they refused not the Primacie* 1.329 whiche Christe to them had committed. Therefore Gregorie writinge to Morice the Emperour, alleaginge the woordes that make for Peters Auctoritie ouer the whole Flocke of Christe, saithe of Peter,* 1.330 The Charge of the whole Churche and Principalitie is committed to him, and yet is he not called Vniuersal Apostle. VVhere it is plaine, that Gregorie doth both affirme the charge of the whole, and denieth the name of Vniuersal. Let these Defenders graunte the thinge, and we striue not for the name.

The B. of Sarisburie.

Here it pleasethe M. Hardinge of his Courtesie to saye, Wée haue blotted our pa∣pers with so many, & so many impudente Lies. His whole discourse standeth one∣ly in the Construction of this woorde, Vniuersal, in what sense it maye be either re∣fused, or claimed. How be it, vnderstand thou, gētle Reader, that al this is M. Har∣dinges owne onely Commētarie. For other Doctour, or Father he allegeth none.

Firste, where it is saide, that S. Gregorie by this woorde, Vniuersal Bishop, meante him, that woulde be Bishop alone ouer al the worlde, excludinge al others, this exposition is not onely strange, but also vaine, and fonde, and voide of reason. For what Bishop of Constantinople euer was there, that called him selfe the On∣ly Bishop, and excluded al others? Doubtelesse Iohn, that firste laide Claime vnto this name, as he called him selfe the Vniuersal Bishop, so he wrote his Let∣ters vnto others, and neuer refused to calle them Bishoppes.

But, to leaue these Gloses, and fantasies, by the Title of Vniuersal Bishop, S▪ Gregorie meante sutche a one, not, as would be Bishop alone, but as woulde claime Infinite Authoritie, and Vniuersal Iurisdiction ouer al other Bishoppes throughout the Worlde: and that, as S. Cyprian saithe, woulde calle him selfe, Episcopum Episcoporum: The Bishop of Bishoppes.

Therefore S.* 1.331 Gregorie thus writeth vnto Iohn the Bishop of Constantinople. the Firste Vsurper of this Title: Quid tu Christo Vniuersalis Ecclesiae Capiti in Ex∣tremi Iudicij responsurus es examine, qui cuncta eius Membra tibimet conaris Vniuersalis appellatione supponere? What answeare wilt thou make vnto Christe the Heade of the V∣niuersal Churche, when thou shalt be examined at the laste Judgement, (not that thou haste called thee selfe the Onely Bishop, but) that thus goest aboute by the name of Vniuersal Bishop to make al his Members subiecte vnto thee? It was this Immoderate Vniuer∣sal. Iurisdiction, that S. Gregorie reproued, and not the makinge of him selfe Bi∣shop alone, excludinge al others.

Likewise he writeth of him selfe vnto Eulogius:* 1.332 Beatitudo vestra mihi sic lo∣quitur, Sicut Iussistis. Quod Verbum Iussionis, peto, à meo auditu remouete. Nō Iussi: Sed quae vtilia visa sunt, indicare curaui: Your Holinesse saithe thus vnto me, (beinge the Bishop of Rome) As you haue Commaunded. Haue awaye this woorde of Commaundinge from my Hearinge, I beseeche you. I Commaunded you not: but that I tooke to be the beste, I thought good to shewe you. The faulte therefore, that Gregorie findeth with Iohn the Bishop of Constantinople, stoode not in cal∣ling him selfe the Onely Bishop, for so he neuer did, but in Bidding, & Commaun∣ding, & Claiming Vniuersalitie of Iurisdiction ouer the whole Churche of Christe. And for that cause he saithe vnto Eulogius:* 1.333 Ecce in Praefatione Epistolae, quam ad ••••eipsum, qui prohibui, direxistis, Superbae Appellationis Verbum, Vniuersalem

me Papam dicentes imprimere Curastis.* 1.334 Quod, peto, dulcissima mihi Sanctitas ve∣stra vltra non faciat: quia vobis subtrahitur, quod alteri plusquam ratio exigit praebetur: Beholde euen in the Title of your Letter ye haue written this Prowde Posee, naminge me The Vniuersal Pope: notwithstanding I haue forbidden it. I beseche your Holinesse, to doo so nomore. For what so euer is geuen vnto any other aboue reason, the same is taken from your selues.

M. Hardinge saithe, Gregorie affirmeth the Charge of the whole, and denieth the name of Vniuersal. Let these Defenders (saithe he) graunte the thinge, and wée striue not for the name. Verily this plaie had benne to vaine for Childrē: to allow y^• thinge it selfe, and to cauil onely about the name: that is to receiue the Body, and to shunne the Shadowe:* 1.335 Or, as Christe saithe, to swalowe a Camel, and to straine a gnatte. So App••an saithe, Iulius Caesar nicely refused to be called a Kinge: and yet in al manner Authoritie, and Gouernmente bare him selfe none otherwise, then as a Kinge.

It was not the bare Name of Vniuersal Bishop, that so mutche offended the Holy Fathers: but the Pride, and Tyrannie, and Vniuersal Gouernmente, & Iu∣risdiction, that is signified by that name. If the name were naught, then was the Vsurpation of the thinge it selfe a greate deale woorse.

But S. Gregorie saithe, The Charge, and Principalitie of the whole Churche was committed vnto Peter. This is not denied. In like sorte Chrysostome saithe, The like Charge, and Principalitie of the Churche was committed vnto Paule. For thus he writeth,* 1.336 Paulo Totus Orbis creditus est Paulus gubernat Orbis Ecclesiam: Paulus Vni∣uersum gubernat Orbem: Vnto Paule the whole World is committed: Paule gouerneth the Churche of the VVorld. Paule ruleth y^• vvhole vvorld. And yet Chrysostome meant not hereby, y^• Paule had the Vniuersal Gouernmente of the whole: but that his care, & Charge was general,* 1.337 as not bound or limited vnto one place, but indifferente, & cō∣mō vnto al. So he saithe, Paulus tā anxi•• omniū salutē curabat, ••c si Totus Mundus vnica esset Domus: Paule was so careful for the Saluation of al menne, as if the Whole Worlde had benne but one House.* 1.338 Againe, Paulum tangebat solicitudo Omnium Ecclesiarum: non Vn••us, aut Duarum, aut Trium, sed Omnium, quae erant per Orbem Terrarum: Paule was moued with the care of Al Churches: not of One, or Two, or Three, but of Al the Churches throughout the World. Likewise he saithe of S. Iohn, Columna erat Omniū, quae in Orbe sunt, Ecclesia••um. He was the Piller of Al the Churches in the Worlde. Li∣kewise againe of S. Mathewe, Matthaeus Vniuersi Orbis curam gerebat: The Whole VVorlde was vnder Mathewes Charge.* 1.339

Therefore if M. Hardinge wil geather out of these thrée woordes of S. Gregorie (Totius Ecclesiae Cura) that Peter had Vniuersal Iurisdiction ouer al, it muste néedes folowe by the same woordes, that Paule, Iohn, and Mathewe had the same Iurisdiction ouer al. What other thinge he hopeth to gaine by these Woordes of S. Gregorie, I cannot tel: Onlesse happily he wil founde his reason thus: S. Gregorie saithe, Petrus Vniuersalis Apostolus non vocatur: Peter is not called the Vni∣uersal Apostle: Ergo, The pope is the Vniuersal Bishop.

So handsomely these thinges are geathered togeather, to serue the Pourpose.

Pope Leo, ye saie, of Humilitie refused this Name openly in the Councel of Chalcedon. In déede Pope Gregorie so reporteth it. Notwithstandinge it appea∣reth not by any thinge donne in that Coūcel, that this Title was euer offered him. And to refuse a thinge before it be offered, it is no greate pointe of Humilitie.

To be shorte, the beste wée can geather hereof, is this: Iohn the Bishop of Con∣stantinople ambitiously craued this name: Pope Leo godly refused it being offe∣red vnto him: The Popes afterward gladly receiued it without offering. If it were

a good name,* 1.340 why was it refused? If it were an il name, why was it receiued?

Nowe let vs sée, what they of M. Hardinges side haue meante by this woorde, Vniuersal, and with what Humilitie the Popes haue receiued the same. Thus therefore they write:a 1.341 Papa est Ordinarius Totius Mundi: The Pope is the Ordinarie of al the VVorld.b 1.342 Papa est Ordinarius Omnium hominum. The Pope is the Ordina∣rie of Al menne:c 1.343 Papa Totius Orbis obtinet Principatum: The Pope hathe the Princehood of Al the VVorlde: And when the Pope is Consecrate, the Chiefe Minister saith vnto him,d 1.344 Ego inuestio te de Papatu, vt Praesis Vrbi, & Orbi: I doo inueste thee with the Popedome, that thou maiste rule both the Cittie, and the VVorlde.

And whereas M. Hardinge demaundeth, how many Popes haue claimed this name, it may please him to remember, that in the late Councel of Constance it was not onely claimed, but also published, as an Article of y^• Faithe. The woordes are these,e 1.345 De necessitate Salutis est credere, Papam esse Oecumenicum: It is of the ne∣cessitie of Saluation to beleue, that the Pope is the Vniuersal Bishop.

Of this Vniuersalitie of Power Franciscus Zarabella writeth thus:f 1.346 Papa iam occupauit Omnia iura inferiorum Ecclesiarum, ira▪ vt inferiores Praelati sint pro nihilo: The Pope hathe nowe gotten the right of Al Inferiour Churches, so that the Inferiour Pre∣lates stande nowe for nothinge.

For these causes Gregorie callethe the name of Vniuersal Bishop. a Prophane, a Presumptuous, a Wicked and Antichristian name: Comparinge the Vsurper thereof with Lucifer, and Antichriste.

The Apologie, Cap. 5. Diuision. 1.

Further wee saye, that the Minister ought laufully, duely, and or∣derly to be preferred to that office of the Churche of God, and that no∣man hathe Power to wreaste him selfe into the Holy Ministerie at his owne pleasure. Wherefore these personnes doo vs the greatter wronge, whiche haue nothinge so common in theire mouthes, as that wee doo nothinge Orderly, and comely, but al thinges troublesomely, and without order: and that wee allowe euery man to be a Prieste, to be a Teacher, and to be an Interpreter of the Scri∣ptures.

M. Hardinge.

Ye saye, that the Minister ought laufully to be called (for so hathe your Latine) and duely and or∣derly to be preferred to that office of the Churche of God. VVhy do ye not so? VVhy is not this obser∣ued amonge you Gospellers? VVhat so euer ye meane by your Minister, and by that office,* 1.347 this are wee assured of, that in this your newe Churche, Bishops, Priestes, Deacons, Subdeacons, or any other In∣feriour Orders ye haue none.

For whereas after the Doctrine of your Newe Gospel, like the Forerenners of Antichriste, ye haue* 1.348 abandoned thexternal sacrifice, and Priesthood of the Newe Testamente, and haue not in your Secte consecrated Bishops, and therefore beinge without Priestes made with lawful laieinge on of handes, as Scripture requireth, al Holy Orders beinge geuen by Bishops onely: howe can ye saie, that any amonge you can lawfully Minister, or that ye haue any lawful Ministers at al?

This then beinge so, let me haue leaue to oppose one of these Defenders consciences. And that for the better Vnderstandinge I maye directe my woordes to a certaine person, let him be the Au∣thour of this Apologie, or bicause his name to me is vnknowen, let him be M. Iewel. For with him gladly woulde I reason in this point, the rather for acquaintance, and for that he beareth the name of a Bishop in that Churche, where my selfe had a roume. Howe saye you, Sir Minister Bi∣shop, ought the Minister to be lawfully called? ought he dewly and orderly to be preferred to that

office, or (as the Latine here hathe) promoted, or put in Auctoritie ouer the Churche? in the Apologie this Defender saithe, yea.

Howe many Bishops can you recken, whome in the Churche of Salesbury you haue succeded as wel in Doctrine, as in outwarde sittinge in that Chaire? Howe many can you tel vs of, that be∣inge your Predecessours in order before you, were of your Opinion, and taught the faitheful people of that Dioces the Doctrine, that you teache? Did Bishop Capon teache your Doctrine? did Shaxton•• did Campegius? did Bishop Audley? Briefly, did euer any Bishop of that See before you teache your Doctrine? * 1.349 It is moste certaine they did not.

If you cannot shewe your Bishoply Petigree, if you can proue no Succession, then whereby holde you? VVil you shewe vs the Letters Patentes of the Prince? VVel may they stande you in some steede before men: before God, who shal cal you to accoumpt for preswninge to take the Highest office in his Churche* 1.350 not duely called thereto, they shal serue you to no propose.

You know what Tertullian saithe of sutch as ye be:* 1.351 Edāt Origines Ecclesiarum suarum, &c. VVe saye likewise to you M. Iewel, and that we saye to you, we saye to eche one of your Companions: Tel vs the Original and firste springe of your Churche. She we vs the Register of your Bishoppes continually succedinge one an other from the beginninge, so as that firste Bishop haue some one of the Apostles, or of the Apostolike men for his Authour, and Predecessour. For by this waye the Apo∣stolike Churches shewe what reputation they be of. As the Churche of Smyrnae telleth vs of Po∣lycarpe by Iohn the Apostle placed there. The Churche of the Romaines telleth vs of Clement or∣deined by Peter.* 1.352 S. Augustine hauinge reckened vp in order the Bishoppes of Rome to An astasius Successour to Siricius, who was the Eighte and thirteth after Peter, saithe that in al that Num∣ber and rolle of Bishoppes there is not founde One, that was a Donatisie: and thereof he concludeth, Ergo, the Donatistes be not Catholikes. So after that wee haue reckened al the Bishoppes of Salisburie from Bishop Capon vpwarde, we shal come at length in respecte of Doctrine and Or∣ders to S. Augustine the Apostle of the Englishe, who was made Bishop by Gregorie, and from Gre∣gorie vpwarde to S. Peter. And in al that rewe of Bishops* 1.353 wee shal finde neuer a one that be∣leued, as M. Iewel beleueth. Ergo, your Zwinglian and Caluinian Belefe, M. Iewel, and of the rest of your felowes is not Catholike.

Therefore, to go from your Succession, whiche ye cannot proue, and to come to your Vocation, how saie you Syr? You beare your selfe as though you were Bishop of Salisburie. But howe can you proue your Vocation? By what Authoritie Vsurpe you the Administration of Doctrine and Sacra∣mentes? VVhat can you alleage for the right and Proufe of your Ministerie? who hathe called you? VVho hathe laide handes on you? By what example hathe he done it? Howe and by whom are you consecrated? VVho hathe sent you? VVho hathe committed to you th••ffice you take vpon you? Be you a Prieste, or be you not? If you be no▪ how dare you Vsurpe the name and Office of a Bishop? If you be, tel vs* 1.354 who gaue you Orders? The Institution of a Prieste, was neuer yet but in the Power of a Bishop. Bishoppes haue alwaies after the Apostles time, accordinge to the Ecclesiastical Canons, ben consecrated by* 1.355 three other Bishoppes, with the consente of the Metropolitane, and confirmation * of the Bishop of Rome.

Macarius a Prieste of Athanasius,* 1.356 (as it was laide to his Charge by his accusers) pulled Ischyras frō the Aul••ar as he was at* 1.357 Masse, ouerthrew the Holy Table brake the Chalice. The matter brought to iudgement, Athanasius and those Bishops both denied the facte and also though it were graunted, yet defended the same as wel done, because Ischyras was not a lawful Minister of the Churche. And why so? bicause he was not lawfully made Prieste, nor with Churchely laieing on of handes cōsecrated. By which example besides other pointes wee are taught, what to iudge of your pretensed Cōmunion.

Againe what saye you to Epiphanius,* 1.358 who writeth againste one Zacchaeus of his time, for that beinge but a Laye man, with wicked Presumption tooke vpon him to * handle the Holy Mysteries, and rashely to do the office of a Prieste? Hereof S. Hierome sa••the not ably: Hilarius cùm Diaconus de Ecclesia recesserit, &c. Hilary for asmutche as he went from the Churche beinge a Deacon, and is onely (as he thinketh) the multitude of the worlde, can neither consecrate the Sacramente of Thaulter beinge without Bishops and Priestes, nor deliuer Baptisme without the ••uchariste.

And whereas nowe the man is deade,* 1.359 with the man also the secte is ended, because beinge a De∣acon he coulde not consecrate any Clerke that shoulde remaine after him. And Churche is there none,* 1.360 whiche hath not a Prieste. But lettinge goe these fewe of litle regarde, that to them selues be bothe Laie and Bishoppes, listen what is to be thought of the Churche. Thus S. Hierome there. In whome leauinge other thinges I note, that if there be no Churche, where is no Prieste, VVhere is your Churche like to become,* 1.361 after that our Apostates, that nowe be fledde from vs to you, shalbe departed this Life? Therefore this beinge true, it remaineth, M. Iewel, you tel vs, whether your Vocation be Ordinarie or Extraordinarie. If it be Ordinarie, shewe vs the letters of your Orders. At least shewe vs, that you haue receiued Power to doo the Office, you presume to exercise, by due order of laieinge on of handes and Consecration.* 1.362 But Order, and Consecration you haue not. For who coulde geue that to you of al these Newe Ministers, how so euer els you cal them whiche he hath not him selfe? If it be Extraordinarie (as al that ye haue done hitherto is be∣sides al good Order) shewe vs some Signe or Miracle. If you faile in al these, why ought not you to be put awaie?

Finally what can you answeare to that,* 1.363 whiche maye be obiected to you out of S. Cyprians E∣pistle to Magnus, touchinge Nouatian? It was at those daies a question, whether Nouatian Bapti∣zed and offered, specially where as he vsed the Forme, Maner, and Ceremonies of the Churche. Cyprian denieth it. For he can not (saithe he) be compred a Bishop, who settinge at nought the Tradition of the Gospel,* 1.364 and of the Apostles, Nemini succedens à seipso ordinatus est, Succe∣dinge no man is ordeined Bishop of him selfe. For by no meanes maye one haue or holde a Churche, that is not ordeined in the Churche.

This beinge so, we doo you no wronge, as ye complaine, in tellinge you and declaringe to the VVorlde, that touchinge the exercise of your Ministerie, ye doo nothinge orderly, or comely, but al thinges troublesomely and without Order. Onlesse ye meane suche Order, and comelinesse, as Theeues obs••rue amonge them selues in the distribution of their Robberies.

Lastly,* 1.365 if ye allowe not euery man, yea and euery VVoman to be a Prieste, why driue ye not some of your felowes to recante,* 1.366 that so haue Preached? VVhy allow ye the Bookes of your Newe Euangelistes, that so haue written?

The B. of Sarisburie.

Here hath M. Hardinge taken some paines more then ordinarie. He thought, if he coulde by any coloure make the worlde beléeue, wee haue neither Bi∣shoppes, nor Priestes, nor Deacons this daie in the Churche of Englande, he might the more easily claime the whole right vnto himselfe. And in déede, if it were certaine, that the Religion, and Truthe of God passeth euermore orderly by Succession, and none otherwise, then were Succession, whereof he hath tolde vs so longe a tale, a very good substantial Argumente of the Truthe. But Christe saithe,* 1.367 In Cathedra Mosi sedent Scribae, & Pharisaei: By order of Succession, the Scribes, and Phariseis sitte in Moses Chaire. Annas, and Ca••p••as, touchinge Suc∣cession, were as wel Bishoppes, as Aaron, & Eleazar. Of Succession, S. Paule saithe to the Faithful at Ephesus:* 1.368 Scio, qu••d post discessum meum intrabunt Lupi¦rapaces. Ex Vobis ipsis exurgent viri peruersa loquentes: I knowe that after my de∣parture hence, R••ueninge Woulues shal enter, and Succede me. And out of your selues there shal (by Succession) springe vp menne speakinge peruersely. Therefore S. Hierome saithe,* 1.369 Non Sanctorum filij sunt, qui tenent loca Sanctorum: They be not alwaies the Children of Holy Menne, that (by Succession) haue the places of Holy Menne.

Notwithstandinge the Pope him selfe wil saie, as it is before alleged, In Pa∣pa si desint bona acquisita per merirum,* 1.370 sufficiunt, quae à Loci Praedecessore Praestantur: If the Pope wante good thinges gotten by his owne merites: the good thinges, whiche he hath (by Succession) of Peter his Predecessour, are sufficient. And the Glose thereupon,

Petrus fecit Papas Haeredes bouitatis suae:* 1.371 Peter made the Popes Heires of his goodnesse by Succession.* 1.372 And againe, Papa Sanctitatem recipit à Cathedra: The Pope recei∣ueth his Holinesse (by Succession) of his Chaire.

Sutche affiance sometime had the Scribes, and Phariseis in their Succession. Therefore they saide,* 1.373 VVee are the Children of Abraham: Vnto vs hath God made his promises: Arte thou greatter then our Father Abraham? As for Christe, wee knowe not, from whence he came, or what he can shewe for his Succession. And, when Christe beganne to refourme their Abuses, and Errours, they saide vnto him, By what Power dooest thou these thinges?* 1.374 And who gaue thee this Authoritie? where is thy Suc∣cession? Vpon whiche woordes Beda saithe, Intelligi volunt, Diaboli esse, quod faci••: They woulde haue the People vnderstande (for that he had no solemne Succession) that al that he did, was of the Diuel. And Cyrillus frameth their woordes in this sorte: Tu Ortus ex Iuda commissos nobis fasces vsurpas: Thou beinge of the Tribe of Juda, (and therefore hauinge no right by Succession vnto the Priesthoode) takest vpon thee the office, that is committed vnto vs. Likewise Chrysostome imagineth, the Phariseis thus to saie:* 1.375 Tu de Sacerdotali Familia natus non es: Senatus tibi hoc non coucessit: Caesar non donauit: Thou arte not of the house of Priestes: The Councel hath not graunted it thee: The Emperour hath not geeuen it thee. Thus to maineteine them selues in credite, for that they had Succession, and continuance from Aaron, and sate in Moses Chaire, they kepte Christe quite out of possession: and saide vnto him then, euen as M. Hardinge saithe nowe vnto vs: Who euer taught vs these thinges before thee? What ordinarie Succession, and Vocation haste thou? What Bishop admitted thee? Who confirmed thee? Who allowed thee?

Therefore, good Christian Reader, lette not these M. Hardinges greate woordes mutche abasshe thee. The Scribes, and Phariseis in the like cases vsed the like language longe agoe.

Touchinge the Churche of Rome, I wil saie nomore for this presente, but one∣ly, that was spoken openly by Cornelius the Bishop of Bitonto in the late Coun∣cel of Tridente:* 1.376 Vtinam non à Religione ad Superstitionem, à Fide ad Infidelitatem, à Christo ad Antichristum, velut prorsus Vnanimes declinassent: VVoulde God they were not al gonne by consente togeather, from Religion to Superstition: from Faithe to Jufi∣delitie: from Christe to Antichriste. These fewe woordes, consideringe either the speaker, or the place, where they were spoken, maye seeme sufficient. They are gonne from Faithe to Infidelitie: from Christe to Antichriste. And yet al other thinges failinge, they muste holde onely by Succession: and, onely bicause they sitte in Moses Chaire, they muste claime the possession of the whole. This is the right, and vertue of their Succession.

The woordes of Tertullian, M. Hardinge, whiche you haue here alleged, were spoken of certaine your Ancient Fathers, that had raised vp a Newe Reli∣gion of them selues, as you haue also donne, without either Woorde of God, or example of the Apostles, and Holy Fathers. And therefore he saithe, not vnto vs, but vnto you, and sutche, as you be, Edant Origines Ecclesiarum suarum: Lette them shewe foorthe the Originalles of theire Churches. Euen so wée saie vnto you, shewe vs the Originalles of your Doctrine: Shewe vs any one of the Apostles of Christe, or of the Learned Catholique Doctours of the Churche, that euer saide your Priuate Masse: Shewe one at the leaste, either Greeke, or Latine. S. Au∣gustine saithe,* 1.377 of so many Bishoppes of Rome, there coulde not one be founde, that had benne a Donatiste. Euen so in like sorte saie wée to you, of al the same Bishoppes of Rome, there cannot one be founde, that euer agreed with M. Har∣dinge in saieinge Masse. Or if there were any sutche, shewe vs his name, with other Circumstances, when, and where, and who were witnesses of the dooinge.

Shewe vs your Originalles,* 1.378 M. Hardinge: Confesse the Truthe: Deceiue vs no lenger: It is a newe Diuise: ye haue it onely of your selues: and not by Succes∣sion from the Apostles.

But wherefore telleth vs M. Hardinge this longe tale of Succession? Haue these menne their owne Succession in so safe Recorde? Who was then the Bi∣shop of Rome nexte by Succession vnto Peter? Who was the Seconde? Who the Thirde?* 1.379 Who the Fourthe? Irenaeus reckeneth them togeather in this order: Petrus, Linus, Anacletus, Clemens: Epiphanius thus, Petrus, Linus, Cletus, Clemens: Optatus thus. Petrus, Linus, Clemens, Anacletus. Clemens saithe, that he him selfe was nexte vnto Peter: And then muste the reckeninge goe thus: Petrus, Clemens, Linus, Anacletus. Hereby it is cleare, that of the foure firste Bishoppes of Rome, M. Hardinge cannot certainely telle vs, who in order Succeded other. And thus talkinge so mutche of Succession, they are not wel hable to blase their owne Succession.

I might farther saie, that Peters See Apostolike was ouer the Iewes, and not at Rome ouer the Heathene.* 1.380 For so S. Paule saithe, Mihi concreditum est E∣uangelium Praepuiij, sicut Petro Circumcisionis: Qui potens erat Petro in Apostolatu Circumcisionis, Potens erat in me inter Gentes: The Gospel of the Vncircumcision was committed vnto me, as the Gospel of the Circumcision vnto Peter: God that was mighty in Peter in the Apostleship of the Circumcision, was mighty in me emonge the Heathens. Ther∣fore if the Pope this daie wil claime onely by Peters Title, and require nomore, then Peter had, then muste he séeke his Primacie emongst the Iewes, where Pe∣ter had his Iurisdiction limited, and not at Rome emonge the Heathen Chri∣stians, emonge whome, as S. Paule saithe, he had not mutche to doo.

Where you saie, that accordinge to the Ecclesiastical Canons, euer from the Apostles time, Bishoppes haue euermore benne Consecrate by three other Bi∣shoppes, with the Confirmation of the Bishop of Rome, as if without him noman might be allowed to be a Bishop, ye shoulde not so vnaduisedly reporte so mani∣fest Vntruthe. For, I beseche you, where be these Ecclesiastical Canons? Who diuised them? Who made them? Who gaue the Pope that singulare Priuilege, that no Bishop shoulde be admitted in al the Worlde, but onely by him? I remem∣ber, your Canonistes haue saide,* 1.381 Papa potest Solo Verbo facere Episcopum: The Pope maye make a Bishop onely by his VVoorde, without any farther Consecration. And Abbate Panormitane moueth a doubte, whether the Pope by the Fulnesse of his Power, maye depriue al the Bishoppes in the Worlde at one time. But thus they saie, that care not greatly, what they saie.

Verily,* 1.382 Nilus a Gréeke Writer saithe thus, Constantinopolitanus Caesa••iensem Episcopum, alios{que} sibi subiectos ordina••: Romanus verò nec Constantinopolitanum, nec alium quenquam Metropolitanum: The Bishop of Constantinople doothe Order the Bishop of Caesaria,* 1.383 and other Bishoppes vnder him: But the Bishop of Rome doothe Or∣der neither the Bishop of Constantinople, nor any other Metropolitane. But hereof I haue spoken more at large in my Former Replie to M. Hardinge. Certainely S. Cyprian willeth,* 1.384 that Sabinus, beinge lawfully elected, and Consecrate Bishop in Spaine, should contine we Bishop stil, yea although Cornelius, beinge then Bi∣shop of Rome, would not Confirme him.

In déede, touchinge euery Metropolitanes seueral Iurisdiction, Gratianus no∣teth thus:* 1.385 Illud generaliter clarum est, qu••d si quis praeter Sententiam Metropolitani fuerit factus Episcopus, hunc magna Synodus definiuit Episcopum esse non Oportere: This is generally cleare, that if any man be made Bishop without the consente of his Me∣tropolitane, the greate Councel (of Nice) hath decreed, that sutche a one maye not be Bishop.

So likewise saithe Socrates of the Bishop of Constantinople:* 1.386 Praeter Senten∣tiam Episcopi Constantinopolitani Electio Episcopi ne fiat: VVithout the Consente of the Bishop of Constantinople let noman be chosen Bishop. Here is a right specially re∣serued to the Bishop of Constantinople,* 1.387 and to euery Metropolitane within his owne Prouince: but of the Bishop of Romes Vniuersal right of Confirmation we heare nothinge. Neither doothe M. Hardinges Countrefeite Anacletus claime al the Bishoppes through the worlde, as belonginge to his Admission, but onely a parte. These be his woordes, Omnes Episcopi, qui huius Apostolicae Sedis Or∣dinationi subiacent:* 1.388 Al the Bishoppes, that are vnder the Orderinge, or Confirmation of this Apostolike See. So likewise writeth Damasus to the Bishoppes of Illyri∣cum, Par est, omnes, qui sunt in Orbe Romano, Magistros consentire: It is meete, that al the Teachers within the Romaine Jurisdiction,* 1.389 should agree togeather.

Againe, that you saye, A Bishop hath alwaies benne Consecrate by other thrée Bishoppes, whether it be true, or no, it maye wel be called in question, as beinge of your parte hitherto very weakely affirmed. Surely Petrus de Palude, one of your owne Doctours,* 1.390 woulde haue tolde you thus: In Ecclesia Vnus Episco∣pus suff••cit ad alium Consecrandum: nec est, nisi propter Solennitatem ab Ecclesia in∣uentum, vt Tres concurrant: In the Churche One Bishop is sufficient to Consecrate an o∣ther: and it is nothinge els, but for the Solemnitie of the mater, that the Churche hath di∣uised, that Three Bishoppes shoulde ioine togeather. Likewise Ioha••••es Maior an o∣ther of your owne Doctours woulde haue saide vnto you,* 1.391 Quis Ordinauit Pe∣trum? Non dabunt Tres Ordinatores. Dico ergo, esse Constitutionem Humanam, qu••d Episcopus Ordinetur à Tribus. Paulus enim non quaesiuit Duos pro Ordinatione Titi, & Timothei: Who Ordered Peter, and made him Bishop? They cannot shewe me Three Bishoppes that ordered him. Therefore I saie, that a Bishop be Ordered by other Three Bi∣shoppes, it is an Ordinance made by Man. For Paule, when he Ordered Titus, and Ti∣motheus, he sought not aboute for other Twoo Bishoppes.

Whereas it farther pleaseth you, to calle for my Letters of Orders, and to demaunde of me, as by somme Authoritie, whether I be a Prieste, or no: what handes were laide ouer me: and by what Order I was made: I answeare you, I am a Prieste, made longe sithence, by the same Order, and Ordinance, and, I thinke, also by the same Man, and the same handes, that you, M. Hardinge, were made Prieste by, in the late time of that moste Vertuous Prince Kinge Edward•• the Sixthe. Therefore ye cannot wel doubte of my Priesthoode, without like doubtinge of your owne.

Farther, as if ye were my Metropolitane, ye demaunde of me, whether I be a Bishoppe, or no. I answeare you, I am a Bishop, and that by the Frée and ac∣customed Canonical Election of the whole Chapter of Sarisburie, assembled so∣lemnely togeather for that purpose. Of whiche companie you, M. Hardinge, were then One, &, as I was enfourmed, beinge presente there in your owne personne emongest your Brethren, gaue free, and open consente vnto the Election. If you deite this, take heede, your owne breathe blowe not against you.

As for the impertinente tales of Ischyras, and Zacchaeus, they touche vs nothinge. They were none of ours: We knowe them not. Our Bishoppes are made in Fourme, and Order, as they haue benne euer, by Frée Election of the Chapter: by Consecration of the Archebishop, and other Three Bishoppes: and by the Admission of the Prince. And in this sorte, not longe sithence, the Pope him selfe was admitted: and,* 1.392 as Platina saithe, without the Emperours let∣ters Patentes was no Pope: as hereafter it shalbe shewed more at large.

Therefore wée neither haue Bishoppes without Churche, nor Churche without Bishoppes. Neither doothe the Churche of Englande this daie depend••

of them,* 1.393 whome you so often calle Apostates, as if our Churche were no Churche without them. They are no Apostates, M. Hardinge: That is rather your owne name, and of good righte belongeth vnto you. They are for a greate parte learned, and graue, and Godly menne, and are mutche ashamed to see your folies. Not∣withstandinge, if there were not one, neither of them, nor of vs leafte aliue, yet woulde not therefore the whole Churche of Englande fice to Louai••e. Tertul∣lian saithe, Nonne & Laici Sacerdotes sumus? Scriptum est, Regnum quoque, & Sa∣cerdotes Deo,* 1.394 & Patri suo nos fecit. Differentiam inter Ordinem, & Plebem constituit Ecclesiae Authoritas, & honor per Ordinis Consessum Sanctificatus à Deo. Vbi Eccle∣siastici Ordinis non est Consessus, & Offert, & T••••g•••• Sacerdos, qui est ibi solus. Sed & vbi Tres sunt, Ecclesia est, licet Laici. Vnusquisque enim de sua Fide viuit: And wee beinge Laiemenne are wee not Priestes? It is written, Christe hath made vs bothe a Kinge∣dome, and Priestes vnto God his Father: The Authoritie of the Churche, and the Honour by the Assemblie, or Councel of Order Sanctified of God hath made a difference bitwene the Laie, and the Cleregie. Where as there is no Assemblie of Ecclesiastical Order, the Prieste beinge there alone (without the companie of other Priestes) doothe bothe Minister the Oblation, and also Baptize. Yea, and be there but Three togeather, and, though they be Latemenne, yet is there a Churche. For euery man liueth of his owne Faithe.

Againe, ye demaunde of me, what Bishoppe of Sacisburie euer sithence Au∣gostines time maineteined this Doctrine. I might likewise, and by as good Au∣thoritie demaunde of you, what Bishop of Rome euer before the same Englishe Augustines time maineteined your Doctrine? Or, as I saide before, what Bi∣shop of Rome euer before that time either saide, or knewe your Priuate Masse? Touchinge the Bishoppes of Sarisburie, you your selfe haue already named twoo, Bishop Shaxton, and Bishop Capon, bothe Learned, and graue Fathers, and bothe Preachers, and professours of the Gospel. For the reste of the Bishops, that were before them, what Faithe they helde, and what they either liked, or misliked, by their writinges, or Sermons it dothe not greately appeare. I truste, they helde the Fundation, and liued, and died in the Faithe of Christe. If they had liued in these daies, and seene, that you see, they would not haue benne parta∣kers of your wilfulnesse.

To be shorte, wée succede the Bishoppes, that haue benne before our daies. Wee are Elected, Consecrate, Confirmed, and Admitted, as they were. If they were deceiued in any thinge, wee succede them in place, but not in errour. They were our Predecessours, but not the Rules, and Standardes of our Faithe. Or rather, to sette aparte al comparison of Personnes, the Doctrine of Christe this daie, M. Hardinge, Succedeth your Doctrine: as the Daie Succedeth the Nighte: as the Lighte Succedeth Darkenesse: and as the Truthe Succedeth Errour.

Nowe for as mutche, as ye haue thought it so good, to examine the Petite de∣gree of the Bishoppes of Sarisburie, I truste ye wil not thinke it il, if I al••tle touche the like in the Bishoppes of Rome: that wée maye thereby be the better hable to sée some of the branches of your Succession. Therefore shortly to saie, you knowe that Pope Marcellinus committed Idolatrie: that Pope Syluester. 2. was a Coniurer, and gaue him selfe whole Body, and Soule vnto the Diuel, and by the Diuels procuremente was made Pope: That Pope Zosimus for ambi∣tion, and claime of gouernmente corrupted the Holy Councel of Nice: That Pope Liberius was an Arian Heretique: That Pope Leo, as appeareth by the Legende, was likewise an Arian: That Pope Coelestinus was a Nestorian He∣retique: Pope Honorius was a Monothelite Heretique: Pope Iohn. 22. was re∣prooued by Gerson, and the Schole of Parise for an Heretique: Petrarcha saithe,

Rome is a Sanctuarie of al Heresies:* 1.395 Lyra saithe, that many Popes haue fallen into Heresies:* 1.396 you know, that Pope Hildebrande, as he was charged by the Coun∣cel of Brixia, was an Aduouterer, a Churcherobber, a Periured man, a Man∣killer, a Sorcerer, and a Renegate of the Faithe: That Platina calleth the Popes sometimes in scorne,* 1.397 Pontificulos, Litle Petite Popes: sometimes Monstra, & Portenta, Monsters, and Vnnatural, and il shapen Creatures. Pope Adrian the fourthe was woonte to saie, Succedimus, non Petro in pascendo, sed Romulo in Parricidio: VVee Succede, not Peter in Feedinge, but Romulus in Killinge. And to leaue Dame Iohane the woman Pope, with many others moe of like Vertue, and Holinesse, as hauinge no pleasure in this rehersal: And, for as mutche as M. Hardinge began this mater with Sarisburie, to ende it with the same,* 1.398 Iohannes Sarisburiensis saithe, In Romana Ecclesia sedent Scribae, & Pharisaei: In the Churche of Rome (by Succession) sitte the Scribes, and the Phariseis.

This is M. Hardinges holy Succession. Though Faithe faile, yet Succession muste holde. For vnto sutche Succession God hath bounde the Holy Ghoste. For lacke of this Succession, for that in our Sees in the Churches of Englande, wée finde not so many Idolaters, Necromancers, Heretiques, Aduouterours, Church∣robbers, Periured Personnes, Mankillers, Renegates, Monsters, Scribes, and Pharisies, as wée maie easily finde in the Churche of Rome, therefore, I trowe, M. Hardinge saithe, wée haue no Succession: wée are no Bishoppes: wée haue no Churche at al.

But S. Paule saithe, Faithe commeth (not by Succession, but) by hearinge: and hearinge commeth, (not of Legacie, or Enheritance from Bishop to Bishop, but) of the Woorde of God. They are not alwaies Godly, that Succede the Godly. Manasses succeded Ezechias: and Hieroboam succeded Dauid. By Succession the Turke this daie possesseth, and holdeth the foure greate Patriarkal Sées of the Churche, Constantinople, Alexandria, Antioche, and Hierusalem. By Succession, Christe saithe,* 1.399 Desolation shal fitte in the Holy place: and Antichriste shal presse into the roume of Christe.

It is not sufficient to claime Succession of place: It behooueth vs rather to haue regarde to the Succession of Doctrine.* 1.400 S. Bernarde saithe, Quid prodest, si Canonice eligantur, & non Canonicè viuant? What auaileth it, if they be chosen in Or∣der, and liue out of Ordere So saithe S. Augustine,* 1.401 Ipsum Characterem multi, & Lu∣pi, & Lupis imprimunt: The outwarde marke, or right of a Bishop manie geue to Woulues, and he Woulues them selues. Therefore the Ancient Father Irenaeus geueth vs this good Councel: Eis, qui sunt in Ecclesia, Presbyteris, obaudire oportet, qui Suc∣cessionem habent ab Apostolis,* 1.402 qui cum Episcopatus Successione, Charisma Ve∣ritatis certum, secundum beneplacitum Patris, acceperunt: It becommeth vs, to obeie those Priestes in the Churche, whiche haue their Succession from y^• Apostles: and togeather with the Succession of their Bishoprikes, accordinge to y^• good wil of God the Father, haue receiued the vndoubted gifte of the Truthe. S. Cyprian beinge likewise charged for dissentinge from his predecessours, answeareth thus: Si quis de Antecessoribus meis, non hoc obseruauit, & tenuit, quod nos Dominus exemplo, & Magisterio suo do∣cuit, potest simplicitati eius venia concedi: Nobis ver•• ignoici non potest, qui nunc à Domino admoniti, & instructi sumus: If any of my Predecessours haue not obserued, and kepte the same, that our Lorde hath taught vs bothe by his example, and also by his Com∣maundemente, his simplicitie maie be pardoned. But wee (if wée doo the like) can hope for no pardonne, beinge nowe admonished, and instructed of our Lorde.

Compare the vse, and order of our Churches, M. Hardinge, with the Primi∣tiue Churche of God, and ye shal easily see the right of our Succession. S. Cyprian

saithe:* 1.403 Si Canalis aquae, quae copiose prius, & la••g••••••r proflu••ba••, subit•• deficiat, nōne ad¦fontē pergitur? &c. Hoc & nūc facere oporte•• Dei Sacerdotes. Praecepta Diuina seruantes, vt in aliquo si nutauerit,* 1.404 & vacillauerit Veritas, ad originem Dominicam, & Euangelicam at{que} Apostolicam Traditionem reuertamur: & inde surgat actus nostri ratio, vnde & Ordo, & Origo surrexit: If the Pipes of y^• Conduit, which before ranne with abundance, happen to faile, doo wee not vse to searche to the Head: &c. The Priestes of God keepinge Goddes commaundementes, must do the same: that if the Truthe haue fainted, or failed in any pointe, vvee returne to the very Original of our Lorde, and to the Tradition of the Gospel, and of the Apostles: that ther••hence wee maie take the discretion of our dooinges, from whence the Order it selfe, and Original firste beganne.

The Apologie, Cap. 6. Diuision. 1.

Moreouer wee saie, that Christe hathe geuen to his Ministers power to binde, to loose: to open, to shutte.

The B. of Sarisburie.

The difference, that is bitweene vs, and our Aduersaries in this whole ma∣ter, is not great: sauinge that it liketh wel M. Hardinge, to buste him selfe with néedelesse quarrels, without cause. Three kindes of Confession are expressed vnto vs in the Scriptures. The First made secretely vnto God alone: The Seconde O∣penly before y^• whole Congregation: The Thirde Priuately vnto our Brother. Of the twoo former kindes there is no question. Touchinge the thirde, if it be discrete∣ly vsed, to the greatter comforte, and satisfaction of the Penitente, without su∣perstition, or other il, it is not in any wise by vs reproued. The Abuses, and Er∣rours sette aparte, wée doo nomore mislike a Priuate Confession, then a Priuate Sermon.

Thus mutche onely wée saie, that Priuate Confession to be made vnto y^• Mi∣nister, is neither commaunded by Christe,* 1.405 nor necessarie to Saluation. And there∣fore Chrysostome saithe, Non dico tibi, vt te prodas in publicum, ne{que} vt te accuses a∣pud alios: Sed obedire te volo Propherae dicenti, Reuela Domino viam tuam: I wil thee not to bewraye thee selfe openly, nor to accuse thee selfe before others: But I counsel thee, to obeie the Prophete saieinge, Open thy waye vnto the Lorde.

And Gratian, hauinge thorowly disputed, and debated the whole mater of bothe sides,* 1.406 in the ende leaueth it thus at large: Cui harum sententiarum poti••s•• adhae∣rendū sit, Lectoris iudicio reseruatur: Vtra{que} enim fautores habet Sapientes, & Religiosos Viros: Whether of these twoo opinions it were better to folowe, it is leafte to the discretion of the Reader: For either side is fauoured bothe by Wise, and also by Godly menne. Therefore the Glose there concludeth thus:* 1.407 Meli••s dicitur, Confessionem institutam fuisse à quadam Vniuersalis Ecclesiae Traditione potiùs, quàm ex Noui, vel Veteris Te∣stamenti Authoritate: It is better to saie, that Confession was Ordeined by somme Tradition of the Vniuersal Churche, then by the Authoritie of the Newe, or Olde Testamente. Like∣wise saithe Theodorus sometime Archebishop of Canturburie a Gréeke borne:* 1.408 Quidam Deo solummodò confiteri debe••e peccata dicunt, vt Graeci: Some saie, wee are bounde to confesse our sinnes onely to God, as doo the Greci••••s.* 1.409 Whereupon the Glose noteth thus: Apud Graecos Confessio non est Necessaria: quia non emanauit ad illos Traditio talis: Emonge the Grecians Confession is not Necessarie, for that no sutche Tradi∣tion euer came emongest them.

But what neede many woordes? M. Hardinge him selfe in the discourse here∣of is forced to confesse,* 1.410 that the Expresse Terme of Auriculare, or Secrete Confession is Seldome mentioned in the Ancient Fathers. His tale had benne truer, if he had saide thus, The Expresse terme of Auriculare, or Secrete Confession is Neuer men∣tioned in the Ancient Fathers.

Nowe to passe ouer certaine other M. Hardinges vnnecessarie talkes, hée groweth to the mater in this sorte:

M. Hardinge.

Concerninge the ministers of the Churche, wee saie that they open and shutte by dispensinge the Sacramentes, who haue theire vertue of the merites of Christe. For where as the Sacramentes haue issued and flowed out of the side of our sauiour Christe sleepinge on the Crosse, (as by allusion wee maie vse the woordes of the olde figure) wherewith the Churche is buylded, therefore in the Sacramentes of the Churche the efficacie of the Passion remaineth. And for that cause to the Mi∣nisters also of the Churche,* 1.411 who be dispensours of the Sacramentes, a certaine power is geeuen to remoue the barre, that excludeth vs from Goddes fauour, not through their owne, but through Goddes vertue and power, and merite of Christes Passion. And this power is called by a metaphore the Keie of the Churche, whiche is the Keie of Ministerie: whereof we shal speake hereafter. This power, so muche as concerneth releasse of sinnes, is exercised in the Sacramente of Penaunce to the benefite of them,* 1.412 that after Baptisme be relapsed, and fallen into sinne againe. Of whiche power no Christen man doubteth, onlesse he holde the Heresie of the Nouatians, who were con∣demned for Heretikes by the Churche, because they denied that Priestes in the Churche had authoritie to remitte sinnes,* 1.413 and so denied the Sacramente of Penaunce.

The B. of Sarisburie.

That dewly receiuinge the Holy Sacramentes ordeined by Christe, wée re∣ceiue also y^• Remission of Sinnes, it is not any way denied. For the Substance of al Sacramentes is the Woorde of God,* 1.414 whiche S. Paule calleth Verbum Reconci∣liationis, The Woorde of atonemente. This Woorde is the Instrumente of Remis∣sion of Sinne: The Sacramentes are the Seales affixed vnto the same: The Prieste is the meane.* 1.415 S. Augustine saithe, In Aqua Verbum mundat. Detrahe Verbum: quid est Aqua, nisi Aqua? In the Water it is the VVoorde of God, that ma∣keth cleane. Take the VVoorde awaye: and what is VVater els, but VVater? Hereof wée shal haue cause to saie more hereafter.

Al that is here brought in touchinge Nouatus, it is vtterly from the purpose. For Nouatus neuer denied, but a sinner might Confesse his Sinnes, either secrete∣ly to God alone, or publiquely, and openly before the whole Congregation. As for Auriculare Confession to the Prieste, for ought that maie appeare, he neuer heard of it. But herein stoode his whole erroure, that he thought, who so euer had committed any great notorious Sinne after Baptisme, notwithstandinge any Submission, or Satisfaction, he was hable to make, yet might he neuer be reconci∣led vnto his Brethren, or be receiued againe into the Churche: not that he would hereby driue the Penitent sorowful sinner to despaire of Goddes mercie, but (as somme Learned menne haue thought) onely for example, and terrour vnto others. And therefore Beatus Rhenanus saithe,* 1.416 In hac sententia Veterum permulti fuerunt: & in ijs etiam Augustinus.

S. Augustine saithe, Caut••, salub••••ter{que} prouisum est, vt locus illius Humilimae Poenitentiae semel in Ecclesia concedatur: ne medicina vilis minùs utilis esset aegrotis: I•• hath benne discretely,* 1.417 and wholesomely prouided, that it should not be graunted to any man, to doo that moste humble Open Penaunce, but onely once in the Churche, and neuer more afterwarde: leaste the Medicine, beinge made ouer common, should not bee profitable to the Sicke.

Thus mutche difference therfore wee see, there was bitweene the Churche, and Nouatus. The Churche graunteth the Open Sinner one onely time of Open Reconciliation, and neuer more: But Nouatus graunteth none at al. Therefore the whole mater of Nouatus might haue serued M. Hardinge to some other pur∣pose:

For Confession, whether it were Priuate, or Publique, was no parte of his Erroure.

The Apologie, Cap. 6. Diuision. 2.

And (wee saie) that the office of Loosing consisteth in this pointe, that the Minister either by the Preachinge of the Gospel offereth the Merites of Christe, and ful pardon to sutche as haue lowely, and contrite hartes, and doo vnfainedly repente them selues, pronoun∣cinge vnto the same a sure, and vndoubted forgeeuenesse of theire sinnes, and hope of Euerlastinge Saluation: Or els that the same Minister, when any haue offended theire Brothers mindes with somme greate offence, or notable, and open crime, whereby they haue, as it were, vannished, and made them selues straungers from the Common Felowship, and from the Body of Christe, then after per∣fite amendement of sutche personnes, dothe reconcile them, and bring them home againe, and restore them to the Companie, and Vnitie of the Faithful.

M. Hardinge.

The summe of all these gaye woordes abbridged dothe attribute Loosinge, or Absolution firste to Preachinge, nexte to Assotlinge sutche as be Excomminicate. As touchinge the firste, these Defen∣ders confounde the offices of Preachinge and of Absolution. The Preacher teacheth the hearers, and reporteth the woordes of Christe, as out of the mouthe of Christe, saieinge, Thus saithe Christe &c: The Priest, whiche is the Minister of Absolution, accordinge to the Authoritie geuen to him by Christe, in his owne person assoileth the Penitente, saieinge,* 1.418 I assoile thee in the name of the Father, &c.* 1.419 The Preacher in that he preacheth onely dothe not assoile sinners, neither geueth he the Merites of Christe, nor full pardon by pronouncinge vnto them the Gospell.* 1.420 For if that greate benefite consiste in pronouncinge or denouncinge of the Gospell, then why might not euery laye man, yea womenne, yea yonge boyes, and gyrles assoile sinners? yea why might not euery man assoile him selfe? And woulde ye Sirs appointe vnto vs suche for iudges constituted by Christe?

For the woordes of Christe be so plaine, as they cannot be so violently wrested. For Christe saide not, To whom ye offer by preachinge of the Gospel my Merites, and Pardon, or whose sinnes ye pronounce by the Gospell to be remitted, but quorumcunque remiseritis, who soeuers sinnes ye remitte, they are remitted to them. For as the sonne of man remitted sinnes to him that was sicke of the Palsye,* 1.421 and to Mary Maudelen, that ye maye knowe (saithe he) that the sonne of man hathe Power to remitte sinnes,* 1.422 &c: Euen so he hathe transferred* 1.423 the same power vnto Priestes, saithe Chrysostome. VVhiche Priestes he hathe sente, as the Father sente him. And if Absolution consiste in pronouncinge of the Gospell, whiche profiteth so muche as it is beleeued,* 1.424 then the power of the Keies whiche Christe hathe geuen to the Churche, consisteth not so muche in the Minister, as in the sinner that heareth and beleeueth, and so is forgeuen by Luthers Opinion. And by this meanes the Prieste hathe no speciall power. But wee saie with the Churche, that a Sacramente hath his efficacie of the institution of Christe in him, to whom it is adhibited. In this sense the Catholike Churche of Christe hath euer taughte, that God woorketh our Saluation by Sacramentes, and in this faithe it hathe alwayes baptized infantes, that their sinnes beinge remitted, they mighte be made the children of God* 1.425 Like wise by the Keyes of the Churche it hathe assoiled personnes be∣refte of the vse of speache and reason, as the Learned and Auncient Holy Father Leo teacheth in his Epistle ad Theodorum Episcopum Foroiuliensem, and S. Augustine de adulterinis con∣lugijs, Lib. 1. Cap. 26. & vltimo.

Finally if the office of Loosinge, that is Absolution, consisted in Preachinge the Gospell, and offeringe the Merites of Christe by pronouncinge the woordes, in whiche the remission of our sinnes

is expressed, as this Denfender teacheth: then had not the Catechumens of olde time, neither nowe shoulde they be in any danger, if they shoulde dye without Baptisme, and the grace of reconcilia∣tion, that is, not beinge assoiled. For they lacked no preachinge, as nowe they lacke not where any suche bee. The contrarie whereof the Churche hathe euer taught, and for witnesse of the same,* 1.426 besides other fathers, wee haue the plaine Doctrine of S. Augustine: Who saithe, that a Cate∣chumen, howe mutche so euer he profitethe, beareth still the burthen of his iniquitie so longe, as he is not baptized.

I denie not, but cases of iuste necessitie be excepted in the one, and the other, hauinge right and firme willes, and desire in eche case: VVhen not the contempte of Religion, but the pointe of necessitie excludethe the Mysterie of baptisme, as S. Augustine saithe. Then how dangerous, and pernicious is the Doctrine of these Defenders our Newe Ministringe Prelates, who more with sweete and Holy woordes, then withe truthe, teache Christen people, that the office of Loosinge consisteth in offeringe by preachinge of the Gospell (as they call it) the Merites of Christe, and full pardon, and by pronouncinge (I knowe not howe) a sure and vndoubted forgeeuenesse of sinnes and hope of Euerlasting Saluation to suche,* 1.427 for soothe, as haue lowly and contrite hartes, and doe vnfainedly repente them? The contrition of harte, they seeme to speake of, sufficethe not for Loosinge of sinnes, onlesse it be contrition formed with charitie, as the Diuines teache. VVhiche charitie, seeketh and re∣quireth the Sacrament of Penaunce, and the grace of reconciliation. whiche cannot be ministred, but by a prieste.* 1.428 Neither is it possible, the prieste to iudge truly, who are lowly and contrite of harte, and repente them vnfainedly, forasmutche as he cannot searche the harte, onlesse the penitentes humble them selues vnto him, and declare theire repentaunce by simple and lowly confession of their sinnes.* 1.429 VVhiche confession these Newe Gospellers haue abandoned out of theire Congregations. Howe mutche is more the Catholike and holesome Doctrine of S.* 1.430 Augustine to be embraced and fo∣lowed, whiche he vttereth in these woordes? Doo ye penaunce, sutche as is done in the Churche, that the Churche maie praie for you. Let noman saie to him selfe, I do penaunce secretely, before God I do It: God, who forgeeueth me, knoweth, that I doo it in my harte. But what saith S. Augustine hereunto? VVhy then (saithe he) it was saide in vaine, What thinges ye Loose in Earthe,* 1.431 they shalbe Loosed in Heauen. Then without cause the Keies be geeuen to the Churche. VVe make voide the Gospell of God: wee make frustrate the woordes of Christe.

S. Augustine saithe, doo ye penaunce, not sutche as liketh your selues, not sutche as Newe fangled selfe pleasinge Preachers teache you, but sutche, as is done in the Churche, whiche consisteth in Contrition of harte, confession of mouthe, and satisfaction of worke, that so ye maie be assoiled, and perfitely reconciled.

Touchinge the seconde pointe, wee doo not attribute the Loosinge of sutche, as be excommu∣nicate, to the offeringe of Christes Merites and pronouncinge of the Gospell vnto them, as you doo, but to the power of Iurisdiction by Christe geeuen to the Churche.

By the fathers Excommunication in consideration of the necessitee of it, is called neruus Ecclesiasticae disciplinae, the sinnowe of Churchely discipline: by the Canons, Mucro Episcopi, the swerde of a Bishop: by S. Augustine, Episcopalis iudicij damnatio, qua poena nulla in eccle∣sia maior est. The condemnation of a man by Bishoply Iudgemente, then the whiche there is no greater punishmente in the Churche.

The B. of Sarisburie.

Wée commit the Keies of the Kingedome of Heauen onely vnto the Prieste∣and, to none other: and to him onely wee saie, What so euer thou bindeste in Earthe, shalbe Bounde in Heauen. Yet neuerthelesse hath not euery Prieste the vse of these Keies. Peter Lombarde him selfe saithe, Sanè dici potest, quòd alteram istarum Clauium,* 1.432 id est Scientiam discernendi, non habent omnes Sacerdotes: Wee maie safely saye, that al Priestes haue not the one of these twoo Keies: I meane the Knowledge to di∣scerne. Yf they haue not the Keies, them can they neither Open, nor Shutte.

Neither doothe it folowe of Our Doctrine, that either Children, or Laye

menne doo,* 1.433 or maie forgéeue sinnes. And yet Gods Woorde maie be mighty, be the pronouncer of it neuer so simple. S. Augustine saithe, Cùm Christus Petro dicerer,* 1.434 Tibi dabo Claues Regni Coelorum, Vniuersam significabat Ecclesiam: When Christe saide vnto Peter, Vnto thee I wil geeue the Keies of the Kingdome of Heauen, he signified thereby the whole Churche. And againe, Quaecun{que} ligaueris super Terram, e∣runt ligara in Coelo.* 1.435 Coepisti habere Fratrem tuum, tanquam Publicanum: Ligas illum in Terra. Cùm autem correxeris, & concordaueris cum Fratre tuo, soluisti illum in ter∣ra. Cùm solueris in terra, solutus erit in Coelo: What so euer thinges thou shalt Binde in Earthe, they shalbe Bounde in Heauen. Thou (beinge a Lateman) hast begonne to haue thy Brother as a Publicane: Thou Bindest him in Earthe. But when thou hast corrected him and hast agreed with thy Brother, thou hast Loosed him in Earthe. And when thou haste Loosed him in Earthe, he shalbe Loosed in Heauen.

Likewise Theophylacte saithe,* 1.436 Si tu offensus habes eum, qui te affecit iniuria, sicut Publicanum, & Gentilem, erit ille & in Coelo talis: Si autem solueris eum, hoc est, Si illi condonaueris, erit illi & in Coelo condonatum. Non enim solùm, quae soluunt Sa∣cerdotes, sunt soluta: sed quaecun{que} & nos iniutia affecti vel ligamus, vel soluimus, & ipsa erunt ligata, vel soluta: If thou beinge offended, haue him, that hathe donne thee wronge, as a Publicane, and as an Heathen, sutche shal he be also in Heauen. But if thou Loose him, that is to saie, if thou pardonne him, he shalbe pardonned also in Heauen. For not onely the thinges, that Priestes Loose, are Loosed: but also what so euer wee, (being Lai∣monne) hauinge taken wronge, doo Binde, or Loose, the same thinges shal also be Bounde, or Loosed.

This Doctrine maie not séeme so strange to M. Hardinge: Onlesse he be a stranger emongest his owne. For by the Order of his owne Churche of Rome, an Olde wife, or a Yonge gyrle maie Minister the Sacramente of Baptisme. And, I trowe, he wil not saie, They maie Minister Baptisme without Remission of Sinnes.

In his Churche of Rome the Power of the Keies is lapped vp oftentimes in a Bulle of Lead, and sente abroade into the world by a Laye Pardoner: and is thought neuerthelesse good, & sufficient vnto the Receiuer for Remission of Sinnes. notwithstandinge the messenger be no Priest.

Somme of the late Doctours of his saide Churche haue taught vs,* 1.437 that a man maie make his Confession by a bille of his hande: and receiue Absolution by a Trusheman, or by a Broker. Peter Lombarde the Grande Maister of theire whole Schole saithe,* 1.438 Si tamen defuerit Sacerdos, Proximo, vel Socio est facienda Con∣fessio: If thou wante a Prieste, thou muste make thy Confession vnto thy neighboure, or vnto thy felowe. And Beda saithe, as he is alleged by the saide Peter Lombarde, Coaequalibus quotidiana, & leuia: grauiora verò Sacerdoti pandamus: Let vs open our smal, and daily sinnes vnto our felowes: and the greatter vnto the Prieste.

And to be short,* 1.439 vpon the Decretales it is noted thus, In necessitate Laicus potest, & Audire Confessiones, & Absoluere: In case of necessitie a Laie man maie bothe heare Confessions, and Absolue.

This is the Order,* 1.440 and Doctrine of M. Hardinges owne Churche. His owne Doctours tel him, that Laye Menne, and Wéemenne maie Absolue the Penitente, and Forgeeue Sinnes. Therefore hée hathe the lesse cause to mis∣like it.

M. Hardinge saithe further, Christe saithe not, To whom ye offer by preaching of the Gospel my Merites and Pardonne: or, whose sinnes ye pronounce by the Gospel to be remitted: but, Quorumcunque remiseritis, whose so euer sinnes ye remitte, they are remitted. Yf M. Hardinge wil Conclude of this Negatiue, Ergo, Sinnes be not

forgeuen by the preachinge of the Gospel,* 1.441 I trowe, it wil be but a Simple Argu∣mente. For Chrysostome saithe, Clauicularij sunt Sacerdotes, quibus creditum est Verbum Docendi, & Interpretandi Scriptutas: The Keiebearers be the Priestes, to whom is committed the VVoorde of Teachinge and Expoundinge the Scriptures. And S. Hie∣rome saithe,* 1.442 Quaecun{que} Solueritis super Terram, erunt Soluta & in Coelo. Soluunt autem eos Apostoli Sermone Dei, & testimonijs Scripturarum, & exhortatione virtutum: What so euer thinges ye Loose vpon Earthe, they shalbe Loosed also in Heauen. But the Apostles Loose them by the VVoorde of God, and by the Testimonies of the Scriptures, and by exhortation vnto vertue.* 1.443

Likewise S. Augustine saithe, Iam vos Mundi estis propter verbum, quod Ioquutus sum vobis. Quare non ait, Mundi estis propter Baptismum, quo loti estis? Ni∣si quia & in Aqua Verbum Mundat: Now are you cleane bicause of the VVoorde, that I haue spoken to you. VVhy saithe he not, you are cleane bicause of the Baptisme, wherewith ye are wasshed? Sauinge that euen in the VVater, it is the VVoorde, that maketh Cleane. Likewise S. Ambrose,* 1.444 Remittuntur peccata per Verbū Dei, cuius Leuites est Interpres: Sinnes be forgeeuen by the VVoorde of God, the Expounder whereof is the Leuite, or Prieste.

Al the Power is in the Woorde of God, whiche S. Paule calleth the Power of God vnto Saluation: and, Verbum Reconciliationis: The VVorde, whereby wee be Re∣conciled vnto God.

And for this cause Chrysostome saithe,* 1.445 as it is alleged by M. Hardinge, that the Prieste hathe the same Power that Christe had: For that he Preacheth the same Woorde of God, that Christe Preached. And in this sense Christe saithe vn∣to his Disciples,* 1.446 As my Liuinge Father sente me, euen so, (and with like Commission) doo I sende you.

Otherwise the Power of Christe farre surmounteth, and passeth al Crea∣tures, not onely in Earthe,* 1.447 but also in Heauen. Christe him selfe thereof saithe thus: Al thinges are deliuered to me of my Father, And the Prophete Esai saithe, Ponam Clauem Domus Dauid super humerum eius. Aperiet, & nemo Claudet: Clau∣det, & nemo Aperiet:* 1.448 I wil set the Keie of the House of Dauid vpon his shoulder. Hee shal Open, and noman shal Shutte: Hee shal Shutte, and noman shal Open.

Of this Doctrine, saithe M. Hardinge, foloweth a greate inconuenience. For then, saithe he, the Power of the Keies consisteth not so mutche in the Mini∣ster, as in the Sinner, that heareth, and beléeueth. This inconuenience is nothinge so greate, as it is pretended. The errour hereof standeth in the Equiuoca∣tion, or doubtful taking of one Woorde. For one thing maie be in an other sundrie waies. As Remission of Sinnes maie be in the Prieste, as in the Messenger: In the Woorde of God, as in the Instrument: In the Penitente partie, as in the Receiuer. The offeringe hereof is in the Minister: but the effecte, and force is in the Sinner. Therefore S. Luke saithe, God Opened the Harte of the Silck woman, that she should geue Eare vnto the woordes,* 1.449 that were spoken by S. Paule. And Christe saithe, VVho so euer shal Beleeue, and be Baptized, shalbe saued: but he, that beleeueth not, shalbe damned. Like∣wise Peter Lombarde him selfe saithe, Ex his apertè ostenditur, quo'd Deus ipse Poe∣nitentem soluit, quando intus illuminat inspirando veram Cordis Contritionem: Here∣by it plainely appeareth, that God him selfe Looseth the Penitente, when by geeuinge him in warde lighte, hee inspireth into him the true Contrition of the Harte. And there∣fore Clemens Alexandrinus saithe, Fides nostra est Clauis Regni Coelorum: Our Faithe is the Keie of the Kingedome of Heauen. And S. Augustine likewise saithe, Cor Clausum habent, quia Clauem Fidei non habent: They haue theire hartes shutte, bicause they lacke the Keie of Faithe.* 1.450 Againe he saithe, Suscitari mortuus, nisi in∣t••is clamante Domino, non potest: The deade man cannot be raised againe, onlesse the

Lorde Crie within him.* 1.451

And, to comme neare to the pourpose, Gratian him selfe saithe, Voluntas Sacerdotis nec prodesse,* 1.452 nec obesse potest: sed meritum benedictionem poscentis. The wil of the Prieste can neither further, nor hinder: but the Merite of him, that desi∣reth Absolution.

Touchinge the Obiection of Frantique Personnes, and maddemenne, in what sorte, and howe farre Absolution taketh place in them, for as mutche, as it is an extraordinarie case,* 1.453 I thinke it neither needeful, nor easy to define. In deede a question is moued by Pope Innocentius the thirde, whether, and in what sorte a man, either in his maddenesse, or in his sleepe maye be Baptized. And S. Augustine seemeth to witnesse, that Children sommetime were Bapti∣zed in theire Mothers Wombe. Likewise he writeth of a fréende of his owne, Cùm iaceret sine sensu in dolore laetali,* 1.454 & desperaretur, Baptizatus est nesciens: Where∣as hee laye in a Traunse, without sense, in deadly paine, and was despaired of, hee was Baptized, and knewe not of it.

Bonauentura addeth somme force vnto the mater,* 1.455 and demaundeth this question, An aliquis possit absolui inuitus: VVhether a man maie be Absolued againste his wil, or no.

But concerninge the Absolution of madde menne in the time of theire phrenesie:* 1.456 It seemeth, this was bothe the meaninge of Leo, and the Godly di∣scretion of the Churche at that time, that if a man standinge Excommunicate had happened to be berefte of his senses, and beinge in that case, had benne likely to departe this life, vpon proufe of his former repentance, he should be restoared, that he might departe in peace, as a Member of the Churche of God. The practise hereof wée finde in the Councel of Carthage by these woordes: Si is,* 1.457 qui Poenitenti∣am in infirmitate petit, in Phrenesim versus fuerit, dent testimonium, qui eum audiue∣runt, & accipiat Poenitentiam: If he, that desired reconciliation by Penaunce in his sick∣nesse, afterward fal Madde, let them, that hearde him, beare witnesse with him: and so let him receiue Penance.

This was onely a publike Testimonie vnto the Churche, that the partie Excommunicate was repentante before, when his minde was quiet. And what thinge els M. Hardinge can geather hereof, I cannot tel. Certainely in this Order, and manner they restoared, not onely Madde menne, but also deade menne vnto the Churche.* 1.458 For so it is noted vpon the Decrées: Ex quo, cùm per eum non stabat, el communicare debemus. Et ita est absoluendus post mortem: VVherefore see∣inge there was no lacke in his parte, wee ought to Communicate with him. And so he muste be Absolued after his deathe.

The woordes, that S. Augustine often vseth vnto Beginners, or Entrers of the Faithe, called Catechumeni, are vttred rather for terrour of others, then for rigoure of Truthe,* 1.459 as shal appeare. For otherwheres he writeth thus: Catechu∣meni secundum quendam modum per Signum Christi sanctificantur: The Catechumeni, or Beginners, after their sorte, are sanctified by the Signe of Christe. Againe he saith to them, Non dum renati estis: sed per Crucis Signum in vtero Sanctae Matris Ecclesiae iam con∣cepti estis: Ye are not yet borne a newe, but by the Signe of the Crosse, ye are already concei∣ued in the VVombe of the Holy Churche your Mother.

Therefore hauinge thus once entred into y^e Faithe of Christe, although they happened afterwarde to departe this life without Baptisme, yet the Churche of∣tentimes thought it good,* 1.460 to Iudge wel of them. S. Ambrose doubted not, but the Emperour Valentinian departed hence in Goddes fauoure: And yet was the same Emperoure but a Beginner, and a Nouice in the Faithe, and departed hence without Baptisme.

M. Hardinge saithe further,* 1.461 Onlesse the Penitente make particulare rehear∣sal of al his sinnes, the Prieste, or Minister can be no Iudge. Where vnto I adde also further,* 1.462 Notwithstandinge any rehearsal that maye be made, yet can the Prieste neuer be, but a doubteful Iudge. S. Augustine saithe, Quid ergo mihi est cum Hominibus, vt audiant Confessiones meas, quasi sanaturi sint Omnes Languores meos? Vnde sciunt, cùm à meipso de meipso audiunt, an verum dicam? Quandoquidem nemo scit Hominum, quid agatur in Homine, nisi Spiritus Hominis, qui est in Homine. VVhat haue I to doo with menne, that they should heare my Confessions, as if they weare bable to beale al my griefes? VVhen they heare me speake of mee selfe, how can they tel, whether I doo saie the truthe, or no? For noman knoweth, what is donne in Man, but the sprite of Man, that is in Man.

How be it, hereof haue growen many vnnecessarie, and curious questions, what Yeeres,* 1.463 what Monethes, what Daies, what Houres, what Manner, what Order of Penance should serue for euer seueral sinne. In Resolution of whiche doubtes stoode the Iudgement of the Prieste. And therefore Carolus Magnus in in his Lawes straitely commaundeth, that the Priestes should be skilful in the Booke of Penance.

But, as touchinge the Iudge of Sinnes, S. Chrysostome saithe, Ante Deum confitere peccata tua. Apud Verum Iudicem cum Oratione delicta rua pronuntia: Confesse they sinnes before God.* 1.464 Before the True Iudge with praier pronounce thine of∣fenses. And againe, Cogitatione fiat delictorum exquisitio: Sine Teste sit hoc Iudici∣um: Solus te Deus confitentem uideat: Let the examination of thy sinnes be wrought in thy Harte: Let this Iudgement be VVithout VVitnesse: Let God Onely heare thee, when thou makest thy Confession. And againe he saithe, Medicinae locus hîc est, non Iudicij: non poenas, sed peccatorum Remissionem tribuens. Deo Soli dic peccatum tuum:* 1.465 Heere is place of Medicine, and not of Iudgement: geuinge not punishement, but Remission of Sinnes. Open thy sinne to God Alone.

And therefore in M. Hardinges owne Canons it is noted thus, Confessio fit ad ostensionem Poenitentiae:* 1.466 non ad impetrationem veniae: Confession is made (vnto the Prieste) not thereby to obteine forgeuenesse, but to declare our repentance. And againe, Confessio Sacerdoti offertur in Signum veniae acceprae: non Causam Remissionis acci∣piendae: Confession is made vnto the Prieste in token of remission already obteined:* 1.467 and not as a cause, whereby to procure Remission.

And yet is the Prieste a Iudge, al this notwithstandinge: and pronoun∣ceth sentence as a Iudge, of Doctrine, of Open Sinne, of y^e Offence of the Churche, and of the Humilitie, and Heauinesse of the Penitent: and as a Iudge, togeather with the Elders of the Congregation, hath Authoritie, bothe to Condemne, and to Absolue.* 1.468 Peter Lombarde him selfe saithe, Etsi aliquis apud Deum sit solutus, non tamen in facie Ecclesiae solutus habetur, nisi per indicium Sacerdotis: Al be it a man be Absolued before God, yet is be not accoumpted Absolued in the face of the Churche, but by the Iudgemente of the Prieste.

Likewise saithe S. Augustine,* 1.469 Horror pritis publica Poenitentia satisfacere, & Sacerdotis Iudicio reconciliatum Communioni sociari: I exhorte you first to make Satis∣faction (vnto the Churche) by open penance: and so to be restoared to the Communion by the discretion of the Prieste.

The order hereof,* 1.470 as it is set foorthe by S. Cyprian, was this: Firste the Sinner by many outwarde gestures, and tokens shewed him selfe to be penitent, and sorowful for his sinne: After that he made humble Confession thereof before the whole Congregation,* 1.471 and desired his brethren to praie for him: Lastly the Bi∣shop and the Cleregie laide theire handes ouer him, and so reconciled him. So saithe Origen, Qui lapsus est, procedit in medium, & Exomologesin facit: He that hathe offended, commeth foorthe into the middes (of the People) and maketh his

Confession. Sozomenus likewise describinge the same Order saithe thus,* 1.472 Rei ad terram sese pronos abijciunt cum planctu, & lamentatione. Episcopus ex aduerso occurrit cum Lachrymis,* 1.473 & ipse ad Pauimentum lamentando prouoluitur: & vniuersa Ecclesiae multitudo Lachrymis suffunditur: They, that haue offended fal downe flat with weepinge, and lamentation to the grounde. The Bishoppe commeth to him with teares, and him selfe likewise falleth downe: and the whole multitude of the Churche is powred ouer and ouer with teares.

I vse the moe woordes herein, for that the whole mater is longe sithence growen vtterly out of vse. Notwithstandinge this is the Confession, and Pe∣nance, that S. Augustine speaketh of. Of Open Confession, M. Hardinge, hee saithe, The Keies were not geeuen to the Churche in vaine. Of Open Confession hée saithe, VVhat so euer ye Loose in Earthe, shalbe Loosed in Heauen. Of Open Con∣fession he speaketh al these woordes: and not of any Auriculare, or Priuate dea∣linge. Yf M. Hardinge happen to doubte hereof, let him looke better vpon his Bookes. There shal he finde, euen in the verie same place, he hathe alleged, these woordes partely goeinge before,* 1.474 partely folowinge: Agite Poenitentiam, qua∣lis agitur in Ecclesia, vt oret pro uobis Ecclesia: Iob dicit, Si erubui in conspectu populi confiteri peccata mea: Propterea Deus uoluit, vt Theodosius ageret Poenitentiam pu∣blicam in conspectu populi: Nolite permittere Viros vestros fornicari: Interpellate contra eos Ecclesiam: Doo Penaunce, sutche as is donne in the Churche, that the Churche maie praie for you: Iob saithe, I was not ashamed in the sight of al the people to con∣fesse my sinnes: Therefore God would, that Theodosius (beinge the Emperoure of the worlde) should doo Open Penaunce euen in the presence of al y^• people. Ye wiues, suffer not your Husbandes to liue in fornication: Comme before the Congregation, and crie against them.

This is the Confession, that S. Augustine speaketh of: not Secrete, or Priuate, or in the Eare: but Publique, and Open, and in the Sight, and Hearing of al the people.* 1.475 In like manner saithe S. Ambrose, Multos necesse est vt ambias, & obsecres, vt dignentur interuenire. Fleat pro te Mater Ecclesia, & culpam tuam Lachymis lauet: Thou muste needes humble thee selfe, and desire many to in∣treate for thee. Let the Churche thy Mother weepe for thee: and let her washe thy offence with her teares.

This therefore, M. Hardinge, was no plaine dealinge, with sutche sleight to turne Publique into Priuate: and the Open audience of the whole people, into one onely mannes secrete eare: and so mutche to abuse the simplicitie of your Rea∣der. Certainely these woordes of S. Augustine, Open Penaunce: Confesse Openly: In the sight of al the people: That the vvhole Churche maie praie: these woordes, I saye, wil not easily serue to proue your pourpose, for Priuate Confession.

The Apologie, Cap. 6. Diuision. 3.

Wee saie also, that the Minister doth execute the Authoritie of Binding and Shutting, as often as he shutteth vp the Gate of the Kingdome of Heauen against vnbeleeuing, and stubborne persons, denouncing vnto them Gods vengeaunce, and Euerlasting punish∣ment: Or els when the dooth quite shut them out from the bosome of y^• Churche, by open Excommunication. Out of doubte, what sentence so euer the Minister of God shal geue in this sorte, God him selfe doth so wel alowe it, that what so euer here in Earthe by theire meanes is Loosed and Bounde, God him selfe wil Loose, and Binde, and con∣firme the saine in Heauen.

M. Hardinge.

* 1.476 Heare againe you confounde the Power of Bindinge and the office of Preachinge, as you did before speaking of the power of Loosinge. VVhereto wee saye, as wee saide before of that other, that Bindinge and Shuttinge consisteth not in denouncinge of Goddes engeaunce, but in the exercise of the Keie of Iurisdiction committed to the Churche. The Ministers whereof Binde sinners, whom for iust cause they Loose not, but knowe that they are not to be loosed. And to that Keie perteineth excommunication, and by the same it is exercised.

VVhat so euer by them is thus Loosed or Bounde in Earthe, God him selfe alloweth for loosed and bounde in Heauen.* 1.477 Suche Priestes because ye 1. haue not in your Newe Churche, at least af∣ter this wise 2. vsinge Priestly Auctoritie. 3. and none wil suffer to be made, 4. nor suche Auctoritie to be exercised: ye 5. defraude the faithful people of the greate benefite of the Sacra∣ment of penaunce, kepinge them faste bounde to their sinnes after baptisme committed. And so ye cause their Euerlasting Damnation, for whom Christe hath shed his Bloud, the Price of their Redemption.

The B. of Sarisburie.

Wée Confounde not these Keies, M. Hardinge, but speake plainely, and di∣stinctely of either other. Wée saie, that the Power, as wel of Loosinge, as also of Bindinge standeth in Gods Woorde: and the exercise, or execution of the same standeth either in Preaching, or els in Sentence of Correction, and Ecclesiastical Discipline.

Of the later hereof, there is no question: of the former, M. Harding pronoun∣ceth precisely, although, as it appeareth, not moste aduisedly: Bindinge, saithe he, and Shuttinge standeth not in denouncinge of Goddes Vengeaunce. And hereof he certainely as∣sureth vs, as of a most vndoubted Veritie. How be it, in so saieinge, he séemeth not to consider the Power, and Weight of the Woorde of God.

Christe him selfe saithe,* 1.478 If any man shal heare my Woordes, and shal not Bèleèue, I condemne him not. He that refusethe me, and receiueth not my Woordes, hath one, that condemneth him. The Woorde, that I haue spoken, is it, that shal Iudge him at the last daie. Like wise saithe S. Paule,* 1.479 VVe are the good sauour of Christe in them, that be saued, and in them, that perishe. Vnto them that perishe, wee are the sauoure of Death vnto Deathe: In them that be saued,* 1.480 wee be the sauour of Life vnto Life. And againe, If the Gospel be hidden, it is hidden from them, that perishe. So saith God vnto the Prophete Ezechiel, If thou geue warninge to the wicked,* 1.481 and he wil not be turned from his wickednesse, he shal perishe in the same. Yet haste thou discharged thine owne soule.

To be shorte,* 1.482 The whole Scriptures are ful hereof. And therefore S. Au∣gustine saithe, Praedicatur Euangelium, quibusdam ad praemium, quibusdam ad Iu∣dicium: The Gospel is Preached, to somme vnto rewarde, to somme vnto Iudgemente.

For the rest, M. Hardinge saithe, Suche Priestes bicause ye haue not in your Newe Churche, at leaste after this wise vsinge Priestly Auctoritie, and none will suffer to be made, and suche Auctoritie to be exercised, ye defraude the faitheful people of the great benefite of the Sacra∣mente of Penance, keepinge them fast bounde to theire sinnes after Baptisme committed: And so ye cause theire euerlastinge Damnation, for whom Christe hathe shead his Bloud, the Price of their Redemption.

These great woordes are not very wel seasoned: They are bigge in sounde, and smal in weight: they are ful of terroure, and voide of witte. For the Churche of Englande hath Authoritie this daie by Goddes Woorde to Binde, and Lose, as mutche as euer Christe gaue any to his Apostles: And by the same Authoritie is hable to Binde, not onely M. Hardinge, and his Felowes, as Peter bound Si∣mon

Magus,* 1.483 or as Paule bounde Elymas the False Prophet: but also the Pope himselfe, if he be an Open Offender: and, as S. Paule saithe, to deliuer him ouer vnto Sathan: And vndoubtedly beeinge so Bound in Earthe, he shal also stande Bounde in Heauen.

Our People remaine not Bounde, nor perishe in theire sinnes, as these menne so vncharitably, and fondly haue imagined. They be so certaine of the Re∣mission of theire sinnes in the Bloude of Christe, as if Christe himselfe were pre∣sente, and spake it to them.* 1.484 They are taught, and knowe that The Bloude of Christe, the Sonne of God hath made vs cleane from al our sinnes: and, that there is no name vnder Heauen, whereby wee shalbe saued, but onely the name of Iesus Christe.

As for Priuate Confession, Abuses, and Errours set aparte, as it is saide before, wée condemne it not, but leaue it at libertie. And therein wée maie séeme to folowe the aduise of Charles the Emperoure in his late Interim:* 1.485 For thus he writeth, Confessio, & Peccatorum Enumeratio, vt non nimis laxanda est, ita uicissim non nimis est astringenda.

Touchinge the Priestes of your makinge, M. Hardinge, of whom ye séeme to make so great accoumpte,* 1.486 your owne Peter Lombard saith of them, as it is saide before, Sané dici potest, quòd alteram Clauem, id est, Scientiam discernendi multi Sa∣cerdotes non habent.* 1.487 And in like manner saithe your owne Bonauentura, Omnes ferè ita sunt Simplices, & Idiotae post susceptionem Sacerdotij, ficut antè: Al Priestes for the most parte are as Simple, and Vnlearned after the receiuinge of Orders, as they were before.

But be it graunted, that your Priest be fully furnished with al his Keies. Yet is it not he,* 1.488 that by any his Authoritie forgeueth sinnes. Your owne Gratian saithe, Euidentissime datur intelligi, quòd sine Confessione Oris Peccata possunt deleri: It is euidently geeuen vs to vnderstande, that vvithout Confession of mouthe, Sinnes maie be forgeeuen.* 1.489 And againe, Ore tacente, veniam consequi possumus: Though vvee saie nothinge, yet wee maye haue pardonne. Againe, Luce clariùs constat, Cordis Contritione, non Oris Confessione, Peccata dimitti: It is apparente, and more cleare then the light, that Sinnes be forgeeuen by Contrition of the Harte, and not by Confession of the mouthe. And againe, Dominus ostendit, quòd non Sacerdotali iudicio, sed largitate Diuina Peccator mundatur: Our Lorde hathe taught vs, that the sinner is made cleane, not by the Iudgement of the Prieste, but by the Mercie of God.

Thus, M. Hardinge, it is plaine by the Iudgemente of your owne Doctours, that, were your Auriculare Confession quite abolished, yet might the People not∣withstandinge haue ful Remission of theire Sinnes. But of you it maie he veri∣fied, that Christe saide vnto the Phariseis:* 1.490 Ye haue taken awaye the Keies of the Kingedome of Heauen: And neither doo ye enter your selues, nor wil your suffer others, that would enter.* 1.491 Of your Keies Veselus saide longe sithence, Claues Papae, & Praela∣torum non aperiunt Regnum Dei, sed claudunt potiùs: The Popes, and the Prelates Keies doo not Open the Kingedome of God, but rather Shutte it.

The Apologie, Cap. 7. Diuision. 1.

And touchinge the Keies, wherewith they maie either Shutte or Open the Kingdome of Heauen, wee with Chrysostome saye, They be the Knowledge of the Scriptures: with Tertullian we saie, They be the Interpretation of the Lawe: and with Eusebius wee cal them the Woorde of GOD.

M. Hardinge.

The let,* 1.492 where by the whole Nature of man is shutte out of Heauen by the sinne of our Firste Parent, is taken a wait by the Passion of Christe. But because before that benefite be receiued. Hea∣uen yet remaineth shutte bothe for sinne Originall contracted, and sinne actual committed: wee haue neede of the Sacramentes, and Keies of the Churche.

The Holy Fathers for good considerations grounded vpon Scripture, haue diuided the Keies into the Keie of Order, and the Keie of Iurisdiction: And either of them into the Keie of Know∣ledge, whiche they call also the Keie of Discretion, and into the Keie of Power.

To these Defenders wee saie, that they confounde the Keies, and seme not to knowe, what the Keies are. Verely these be not onely the knowledge of the Scriptures, nor the Interpretation of the lawe, nor the VVorde of God, although these also doo open or shute the Kingedome of Heauen in their kinde, as Chrysostome, Tertullian, and Eusebius maye well saye: and not onely these, but also Miracles, and Plagues, and all other thinges, whiche prepare the will, or vnderstandinge of man, whereby hee maye receiue the benefite of those moste principall Keies, that nowe wee speake of.

The B. of Sarisburie.

Gentle Reader, for the better vnderstandinge hereof, it may please thée to consider, that the Woorde of God, according to the sundrie effectes, and properties thereof, hath sundrie names. For example. For that it encreaseth, and multipli∣eth, it is called Seede: For that it cutteth the Harte, and diuideth the Fleash from the Sprite, it is called a Swerde: For that it taketh, and encloseth vs, and bringeth vs togeather, it is called a Nette: For that it wassheth vs cleane, it is called Water: For that it Enflameth vs, it is called Fire: For that it Féedeth vs, it is called Breade. And euen so, for that it openeth, and geueth vs an entrie into the House, it is called the Keie. This House is the Kingedome of Heauen: Christe is the Doore: the Woorde of GOD is the Keie.

For thus saieinge, M. Hardinge telleth vs, Wee confounde maters, and séeme not to knowe, what wée saie. Notwithstandinge herein we imagine nothinge of our owne, but onely reporte the very Woordes, and Sentences of the Ancient Learned Catholique Fathers.

Tertullian saithe,* 1.493 Quam Clauem habebant Legis Doctores, nisi Interpretatio∣nem Legis? What Keie had the Doctours of the Lawe, sauinge the Exposition of the Lawe? S. Hierome saithe, Duces Ecclesiae habent Claues Scientiae, vt aperiant Scrip∣turas creditis sibi Populis.* 1.494 Vnde praecipitur, vt Magistri aperiant, & Discipuli ingredian∣tur: The Captaines of the Churche haue the Keies of Knowledge, to open the Scriptures vnto the People to them committed. Therefore Commaundement is geuen, that the Maisters should open,* 1.495 and the Scholars shoulde enter. S. Ambrose saithe, Remittuntur peccata per Dei Verbum, cuius Leuites est Interpres: Sinnes be forgeuen by the Woord of God, the Expounder whereof is the Priest.

Thus these, and other like Ancient Fathers haue opened the meaninge of these Keies.* 1.496 And yet were they neuer therfore condemned of ignorance, as menne, y^• wiste not, what they saide. Certainely Chrysostome saithe, Clauis est Scientia Scripturarum, per quam aperitur Ianua Veritatis: The Keie is the knowledge of the Scrip∣tures, whereby is opened the gate of the Truthe. And S. Augustine saithe, Clauis est dicenda,* 1.497 qua ad Fidem pectorum dura reserantur: That ought to be called the Keie, where with the hardnesse of mennes hartes is opened vnto Faithe.

Here hath M. Hardinge wel multiplied, and encreased his Keies, and hathe

brought vs foorthe a whole bunche of them altogeather:* 1.498 The Keies of Orders: The Keies of Iurisdiction: The Keies of Discretion: The Keies of Power: The keies moste Principal, and the Keies not so principal. And thus hath he keies of Order without Iurisdiction, and keies of Iurisdiction without Order: keies of Discretion without Power, & keies of Power without Discretion. And al these prety shiftes of keies hath he diuised, to auoide Confusion: and, to make vp his tale, as if the Popes Crosse Keies were not sufficient, Plagues, and Miracles, and, I knowe not what thinge els, are brought foorthe vnto vs in the likenesse of Keies. And this di∣stinction, and limitation of Keies, saithe he, hath vpon good considerations benne diuised by the Holy Fathers. And yet of al these Holy Fathers, for modesties sake, he nameth none.

What answeare were it beste to make to sutche Vanities? In deede, when the right Keie of Knowledge was loste, and gonne, it was time to diuise some other pretie Pikelockes to woorke the feate. Bonauentura hereof writeth thus, as it is partely alleged before:* 1.499 Omnes ferè Sacerdotes ita sunt simplices, & idiotae post susceptionem Sacerdotij, sicut anté. Dicendum ergo, quòd Scientia non est Clauis Prin∣cipalis, nec per se, sed prout iuncta est Authoritati Ligandi, vel soluendi. Et haec Cla∣uis non est de Esse Ordinis, sed de bene esse: Al Priestes, for the moste parte, are as sim∣ple, and as iude after the receiuinge of Priesthoode, as they were before. Therefore we must saie, that Knowledge is not the Principal Keie, not any Keie at al of it selfe: but as it is ioi∣ned with the Authoritie of Bindinge, or Loosinge. And this Keie (of Knowledge) is not of the Substance of the Order of Priesthoode, but of the better beinge of the same. And there∣fore, to encrease M. Hardinges number of Keies, he saithe, Quidam habent Scien∣tiam Clauium:* 1.500 quidam Clauiculam: quidam nullam: Somme haue the Knowledge of the Keies: somme a pretie litle Keie: somme no Keie at al. In this case it were good for M. Hardinge to resolue his Reader, when the Prieste hath nothinge els but a Pretie litle Keie, or no Keie at al, what Authoritie he hath, either to Open, or to Shutte.

M. Hardinge replieth farther, VVee haue Remission of Sinnes in the Ministration of the Sacramentes: Therefore wee haue it not onely by the hearinge of the VVoorde of God. This Ob∣iection touched, and partely answeared a litle before. S. Augustine calleth the Sacramentes,* 1.501 Verba Visibilia: Woordes Visible: for that in them, as in liuely Images, the Deathe of Christe is sensibly sette before our eies. For the woorde of God is the Substance, and Life of al Sacramentes: and without the same, Sa∣cramentes, what so euer, are no Sacramentes. And therefore S. Augustine saithe. as it is alleged before,* 1.502 Quare non ait, vos mundi estis propter Baptismum, quo lot•• estis: Sed ait, propter Verbum, quod locutus sum vobis? Nisi quia & in Aqua Verbum mundat. Detralie Verbum: & quid est Aqua, nisi Aqua? Why saithe not Christe, you are cleane bicause of the Baptisme, wherewith ye are wasshed: But, Bicause of the Woorde, that I haue spoken to you? Sauinge for that, it is the Woorde, that cleanseth in the VVa∣ter. Take the VVoorde awaie: and what is VVater els, but VVater?

The Apologie, Cap. 7. Diuision. 2.

Moreouer that Christes Disciples did receiue this Authoritie, not that they should heare the Priuate Confessions of the people, & listen to their whishperinges, as the common Massinge Priestes doo euerywhere nowe adaies, and doo it so, as though in that one point laye al the Vertue, and vse of the Keies: but to the ende, they shoulde Goe, they should Teache, they should Publishe abroade the Gospel, and be vnto the Beleuinge a sweete Sauour of Life vnto Life: and vnto the Vnbeleuinge, and Vnfaitheful a Sauour of Deathe vnto Deathe: and that the mindes of Godly persons beinge brought lowe

by the remorse of theire former Life and errours, after they once be∣gonne to looke vp vnto the Light of the Gospel, & beleue in Christe, might be opened with the Woorde of God, euen as a dore is opened with a Keie. Contrarie wise, that the Wicked, and wilful, and sutche as would not beleeue, nor returne into the right way, should be leafte stil as faste locked,* 1.503 & shutte vp, &, as S. Paule saithe, waxe woorse, and woorse. This take wee to be the meaninge of the Keies: and that after this sorte mennes Consciences be either opened, or shutte.

M. Hardinge.

Here ye Harpe muche vpon one stringe, whiche so iarreth in the eares of the Hearers, as your confuse Harmonie can like noman, onlesse he be a Minstrel of your owne Secte. The Auctoritie and power of the Keies consisteth not altogeather, nor Principally in Preachinge, or pronouncinge of the Gospel, as already we haue proued. VVhat maye wee iudge of you? procedeth this of Malice, or of Ignorance, that thus ye confounde the Keies, the Powers, and the Ministeries?

Preachinge is one thinge, to gouerne the Churche is an other, to remitte and reteine sinnes is an other, to distribute the Sacramentes is an other. Dothe not S. Paule in cleare woordes speake Seuerally, and distinctly of Ministeries,* 1.504 where he saithe, that he was not sent of Christe to Baptise, but to Preache the Gospel? This Doctrine of yours, whereby ye confounde the Keies, Powers, and Ministeries, dothe not onely obscure the Scriptures, and bringe the people to greate errours: but also vnder pretence of a loue towarde preachinge of the Gospel, leadeth them into contempt of the Sacramentes, and special∣ly of the Sacrament of Penaunce, without which, if after Baptisme we haue sinned, (not beinge letted by case of necessitie, wherein VVil, Desire, and Vowe is accepted)* 1.505 we can not attaine to Saluation. As you folow Caluine your Maister in this and sundrie other false, and perilous Doctrines, so it is to be feared, if your wicked temeritie be suffered to proceede, that at length hauinge brought al Reli∣gion to bare Preachinge, ye wil abandon al the Sacramentes of the Churche, as thinges not necessarie. For so that wicked Maister of yours teacheth:* 1.506 That, where Christes death maye be remembred other∣wise, there* 1.507 al the Sacramentes be Superfluous. And that I seeme not to sclaunder him. I remitte you to his Commentaries vpon the firste Epistle of S. Paule to the Corinthians, where expoundinge these wooordes, Doo this in my remembraunce, he saithe thus: The Supper is a token of remembrance or∣deined to lifte vp, or helpe our infirmitie: for if otherwise we were mindeful inoughe of Christes deathe, this helpe (he meaneth the Blessed Sacrament of the Aultar) were superfluous, whiche is com∣mon to al the Sacramentes, for they be healpes of our infirmitte. Lo, by Caluines Doctrine, if we re∣member the deathe of Christe, bothe the Euchariste, and al other Holy Sacramentes be voide, and Su∣perfluous. And then, because no other thinge bringeth to our remembrance the Deathe of Christe, more then Preachinge, to what purpose serue al the Sacramentes?

Thus these Defenders with their Maister Caluine haue founde a shorter waie to Heauen, then was knowen before.

In an other place he seemeth to derogate muche of the necessitie of Baptisme of Christen mens Children.* 1.508 VVhere he saithe, that by reason of Gods promise the issue whiche commeth of Faitheful parētes,* 1.509 is borne Holy, and is a Holy Progenie, and that the childrē of suche, beinge yet enclosed in the wombe, before they drawe breathe of life, be neuerthelesse chosen into the couenaunt of life euerla∣stinge. This doctrine, when it shal take place, as by you Defenders it is sette in a good furtherance, what shal we looke for, but that the necessarie Sacrament of Baptisme (without whiche who is to be compted a Christen man?) and the moste Blessed, and confortable Sacramente of the Aultar, and the Holesome Sacrament of Penance,* 1.510 and Absolution, and the reste of the Sacramentes, shal be nomore estee∣med and vsed, then nowe ye esteeme, and vse the Masse, Holy Breade, and Holy VVater? This beinge once brought to passe, shal not the people easely be induced either to receiue Mahometes Religion, or somme other, as farre from God, as that is: or to allowe the pleasant trade of life of the* 1.511 Epicureans, the moste parte beinge already thereto inclined, and no smal number wel entread?

But to returne againe to the Keies, whiche seme to you to haue no force ne vse but in Preachinge: First, as touchinge the scorneful scoffer vttered by you, Sir Defender, in Latine, and by your interpre∣ter in Englishe, againste Priuate Confessions, and against the Ministers of the Churche appointed by God for grace of reconciliation to be imparted to penitentes: your light mockinge sprite deliteth your selues not so muche, as it pitieth vs to see you bothe so faste bounde in Satans fetters. Nexte concerninge Confession* 1.512 necessarely required to the vse, and power of the Keies, whiche you speake of at your pleasure, thus we saye accordinge to the Scriptures: Amonge sundry effectes, for whiche Christe gaue the Keies to the Apostles, and their Successours, this is one, that by Power of them they should remitte,* 1.513 and reteine Sinnes, as himselfe saide, VVhose sinnes ye remitte, they are remitted vn∣to them: and whose sinnes ye reteine, they are reteined,* 1.514 But sinnes can not duely be remitted or re∣teined, onlesse they be knowen to him,* 1.515 that hath auctoritie thereto: and knowledge of sinnes (speci∣ally suche as are priuie) can not be had of man, who can not see into the harte of man, •• but by Confes∣sion of the sinner: VVherefore consequently it foloweth, that they receiued this auctoritie to heare the Confession of Christen people desirous to be assolted, and reconciled.

VVherefore the Confessiō, yea of Secrete sinnes, is necessary to Saluatiō by* 1.516 thinstitution of Christe. For in that he instituted the ende, he instituted also the meanes, whiche shoulde be necessarie to the obteininge of the ende: onlesse we woulde make Christe our Lawemaker to haue failed his Churche in thinges necessarie. That sinnes can not either be remitted, or reteined, excepte the Prieste knowe them,* 1.517 we are bolde so to saye with the Fathers, and specially with S. Hierome, who so* 1.518 vnderstoode the woordes of Christe: where he promised the Keies of the Kingedome of Heauen to Peter. Sacerdos pro officio suo cùm peccatorum audierit Varietates, scit qui ligandus, sit qui Soluendus: The Prieste (saithe he) when as accordinge to his office he hath hearde the diuersities of sinnes, knoweth who is to be bounde, who is to be loosed. Right so as in the time of Moses lawe he pronounced not, who was cleane of Lepre, who was not, before that he had vewed the colour, the bunches, and al other tokens of that disease. And thus it foloweth of the woordes of Christe, that Confession of al Sinnes, at leaste deadly, muste be made to the Prieste, before they can be remitted. VVhiche Prieste is the Minister of this Sacramente, and hath auctoritie to absolue, either Ordinarie, or by Commission of the Superiour.

Againe, for proufe that Confession is necessarie, wee sate, that to remitte and reteine sinnes committed againste God, as to binde and to loose, be iudicial actes. And therefore by these woordes Christe ordeined a Courte,* 1.519 a Consistorie, a seate of Iudgemente in the Churche, and ap∣pointed the Apostles and their Successours to be Iudges. And that this maye appeare not to be a fantasie of our owne heades, S. Augustine so expoundeth those woordes of S. Iohn in his Reuela∣tion: Et vidi ledes, &c. And I sawe seates, and some sittinge on them, and iudgement was ge∣uen. VVe muste not thinke (••aithe he) this to be spoken of the laste iudgement, but we muste vn∣derstande the Seates of the Rulers, and the Rulers themselues, by whome nowe the Churche is gouer∣ned. And as for the Iudgement geuen, it semeth not to be taken for any other, then for that, whereof it was saide, VVhat thinges yee binde in Earthe, they shalbe boūde also in Heauen: and what thinges ye loose on Earthe, they shal be loosed also in Heauen. Sundrie other Fathers haue vttered in their writinges the same Doctrine.* 1.520 Hilarius vpon the sixtenth Chapter of Matthewe saithe, Bea∣tus Coeli ianitor, &c. Blessed is the Porter of Heauen, whose earthly iudgement (that is to saie, whiche is geuen here on Earthe) is a foreiudged auctoritie in Heauen, that what thinges be bounde,* 1.521 or loosed in Earthe, they haue the condition of the same Statute also in Heauen. S. Cyprian hath the like sayinge in an Epistle to Cornelius. Chrysostome saithe, that Christe hath translated al iudgemente, whiche he receiued of the Father, vnto the Apostles, and Priestes. Gregorie Nazianzene in an Oration to the Emperour and his Princes, saithe to the Emperour, Ouis mea es, & nos habe∣mus Tribunalia:* 1.522 Thou arte my Sheepe, and we haue our seates of iudgement. S. Gregorie the Pope compareth the Sacrament of Penaunce with a courte of Iustice, in which causes be first examined and tried, and afterwarde Iudged. That the same is to be donne by the Prieste. S. Bernarde sheweth: VVho, as also the learned Father Hugo de S. Victore, be not afraide to saie after S. Cyprian, Hilarie, and Chrysostome, that the sentence of Peter remittinge Sinnes, goeth before the sentence of Heauen.

This Ordinance of Christe requireth, that al. Trespasses, Offences, Disorders, Transgressions, and Sinnes committed against him and his Lawes, be referred to this Consistorie.

VVhether these Defenders allowe Publike Confession, or no, we knowe not: but whereas they in∣ueigh against Priuate Confession, and saie in spiteful woordes, which they haue learned in the Schole of Satan, beinge lothe the Sinnes of the People, whereby he holdeth his Kingdome, shoulde be remitted, that Christes Disciples receiued not the auctoritie of the Keies, that they shoulde heare priuate Con∣fessions of the People, and listen to their whisperinges: VVe tel them that Confession of al deadly Sinnes is of the* 1.523 Institution of God, not of Man. But concerninge the maner of confessinge secretely to a Prieste alone, it is moste agreable to Natural Reason, that secrete Sinnes be confessed secretely

* 1.524 Clement amongest those thinges that he acknowledgeth him selfe to haue receiued of Peter, this is One, as he writeth in his firste Epistle translated by Rufine the Prieste: That, if it fortune either enuie or Infidelitie priuely to crepe into any mans harte, or any other like euil: he whiche re∣gardeth his Soule, be not ashamed to confesse those thinges to him, that is in Office ouer him, to the ende that by him, through the woorde of God, and holesome counsel, he maye be healed. So as by perfite Faithe and good woorkes he maye escape the paines of euerlastinge fire, and come to the re∣wardes of Life that endureth for euer. No man speaketh more plainely of Secrete Confession * 1.525 then Origen, and that in sundry places, to whiche for Breuities sake I remitte the Reader. In. 2. Ca. Leuitici, Homil. 2. De Principijs, Lib. 3. In Psal. 37. Homil. 2. VVhere he com∣pareth the state of a sinner to a man, that hath euil and vndigested humours in his Stomake. And saithe that as by remaininge of suche euil matter, the man feleth him selfe very sicke, and by vomi∣tinge of it foorthe, he is eased: so the sinner by keepinge his sinnes secrete, is the more greuousely charged in his owne conscience, and standeth in daunger to be choked with the Fleume and humour of his sinnes. But if he accuse him selfe, and confesse his faultes, he bothe vomiteth foorthe his sinnes,* 1.526 and digesteth the cause of the same. S. Cyprian as in many other places, so moste plainely speaketh of Secrete Confession. Sermone. 5. de lapsis. Although (saithe he of certaine deuoute persons) they be entangled with no greate Sinne,* 1.527 yet because at leaste they thought of it, the same vnto the Priestes of God Confesse they sorowfully and simply. They make Confession of their Con∣science, they laie foorthe the burthen of their minde, &c.

S. Augustine treatinge of the Power of the Keies in many places, but specially of Confession in Psal. 60. VVhere speakinge muche of the necessitie of Confession, he saithe thus: VVhy fearest thou to be Confessed? If not beinge Confessed thou remaine hidden, not beinge Confessed thou shalt be damned. And afterwardes thus: To this ende God requireth Confession, to deliuer the humble: to this ende he damneth him that confesseth not, to punishe the Proude. Therefore be thou sorie before thou be Confessed: beinge Confessed, Reioyse: thou shalt be hole.

By these and many other Holy Fathers, of whome there is no doubte, but they had the Holy Ghoste for their Teacher and prompter of al Truthe, the Catholike Churche hath benne persuaded, that the recital and rehersinge of* 1.528 al sinnes before the Prieste is necessarie to Saluation: onlesse necessi∣tie for lacke of a Prieste or other wise, exclude vs from it: and that a* 1.529 General Confession in no wise suffiseth. True Faithe acknowlegeth, that Confession is to be made of al •• Sinnes, as •• commaunded by Christe, and the Apostles, commended to vs by the •• Fathers of the Primitiue Churche, by al •• lear∣ned Doctours, and general vse of the •• whole Churche. And if the expresse terme of Secrete or auri∣cular Cōfession be* 1.530 Seldome mētioned in the Auncient Fathers, as that of Publike Confession is often times, as in the Nicene Councel, and in sundry other places: that is nothinge repugnant to the Do∣ctrine of the Catholike Churche.

The B. of Sarisburie.

Al this greate shewe of Authorities of Fathers, and Doctours, M. Hardinge him selfe in the ende dischargeth easily with one Woorde. For, notwithstandinge al, that be coulde beste diuise to saie herein, his Conclusion at the laste is this, The Expresse Terme of Secrete, or Auriculare Confession is Seldome mentioned in the An∣cient Fathers. Seldome, he saithe, as if it were sometimes vsed, although but

Seldome. But if he had leafte, Seldome, and saide, Neuer, I trowe, his tale had benne the truer.

For the reste, wée saie, as before: Wée make no Confusion of the Keies. Our Doctrine is plaine, that there be twoo Keies in the Churche of God: The one of Instruction, the other of Correction. Whereof the one woorketh inwardly, the other outwardly: The one before God, the other before the Congregation. And yet either of these standeth wholy in the Woorde of God. And therefore S. Paule saithe,* 1.531 Omnis Scriptura Diuinitùs inspirata vtilis est ad Doctrinā, ad Redargutionem, ad Correctionem, ad Institutionem, &c: Al Scriptures inspired from God are profitable, To teache the Truthe: To reprooue Falsehedde: To correcte the Wicked: To Nourtoure, and infourme the Godly.

Of the Former of these Keies S. Paule saithe,* 1.532 Beleeue in the Lorde Iesus: and thou shalt be safe, with al thy House.

Of the other he saith.* 1.533 The Weapons of our warfare are not Fleashely: but mighty through God, to throwe downe holdes, castinge downe euery Highe thinge, that is builded vp againste the knowledge of God, and to bringe al vnderstandinge captiue to the Obedience of Christe.

This Doctrine séemeth to be simple, and plaine, and without Confusion.

Touchinge M. Caluine, it is great wronge, vntruely to reporte so Reuerende a Father, and so Woorthie an Ornamente of the Churche of God. If you had euer knowen the order of the Churche of Geneua, & had séene foure thousande people, or moe receiuinge the Holy Mysteries togeather at one Communion, ye coulde not without your great shame, & wante of modestie, thus vntruely haue published to the worlde, that by M. Caluines doctrine, the Sacramentes of Christe are Super∣fluous. Certainely to leaue al, that he hath otherwise spoken of the Sacramentes in general, Of the Sacramente of Christes laste Supper he writeth thus: Magnum Consolationis,* 1.534 ac suauitatis fructum ex hoc Sacramento colligere possunt piae animae: quòd illîc Testimonium habeant, Christum sic nobis adunatum esse, sic nos illi vicissim insertos, adeo{que} in vnum Corpus cum ipso coaluisse, vt quicquid ipsius est, no∣strum vocare liceat: The Godly mindes maye take greate fruite of pleasure, and Comforte of this Sacramente: for that therein they haue a witnesse, that Christe is so made one with vs, and wee so graffed into him, and are so growen bothe into one Bodie, that what so euer is his, wee maie nowe calle it ours.

But he saithe, The Supper is a token of remēbrance, to lifte vp, or to healpe our infirmitie. For if otherwise we were mindeful yenough of Christes Deathe, this healpe were Superfluous.

O M. Hardinge, howe farre maie malice beare a man? Bicause M. Caluine saithe, Wée are weake, and haue néede of out warde Sacramentes, to quicken the dulnesse of our Senses, saithe he therefore, that the Sacramentes be Superfluous? If he had likewise saide, Our bodies be weake, and haue néede to be refreashed with Meate, and Drinke, would ye geather thereof, that Meate, and Drinke are Super∣fluous? Nay contrariewise he concludeth, Wee haue neede of Sacramentes: Therefore Sacramentes be needeful: and the greatter our weakenesse is, the more néede haue wée of sutche remedies. His woordes emongst many others of like sense be these: Sic est exigua nostra Fides,* 1.535 vt nisi vndique fulciatur, atque omnibus modis sustentetur, statim concutiatur, fluctuet, vacillet: So smal is our Faithe, that onlesse it be borne vp of euery side, and by al meanes be mainteined, it shaketh, it wauereth, and is like to falle.

If this be so dangerous a Doctrine, as you telle vs, why then are the Ancient Catholique Fathers suffered to holde and maineteine the same? Dionysius, whome you so often calle S. Paules Scholar, writeth thus,* 1.536 Nos imaginibus sensi∣bilibus, quantum fieri potest, ad Diuinas adducimur Contemplationes: Wee, as mutche as maie be, by Sensible Images, or Sacramentes are brought vnto Diuine Contemplations. Likewise S. Augustine saithe,* 1.537 Sacramenta propter Carnales Visibilia instituta sunt: vt ab illis, quae oculis cernuntur, ad illa, quae intelliguntur, Sacramentorum gradibus

transferamur: Visible Sacramentes are ordeined for Carnal Menne: that by the steppes of Sa∣cramentes we maie be leadde from the thinges, that wee see with eie, vnto the thinges, that wee vnderstande.* 1.538 So saithe S. Cyprian, Fidei nostrae infirmitas Symboli argumento edocta est, &c. The weakenesse of our Faithe is taught by the vnderstandinge of the Sacra∣mente, &c. So S. Chrysostome, Si incorporei essemus, nuda, & incorporea nobis haec ipsa daret. Nunc quia Corporibus insertas habemus animas, sub visibilibus spiritu∣alia tradit: If wee were Bodilesse, God woulde geue vs these thinges bare, and Bodilesse. But for as mutche, as wee haue Soules fastened vnto our Bodies, therefore God geueth vs thinges Spiritual vnder thinges Visible.* 1.539 Againe he saithe, Rectis, & Fidelibus Scrip∣turae non sunt Necessariae, dicente Apostolo, Lex iustis non est posita: To the Godly, and Faithful the Scriptures are not Necessarie: For so the Apostle saithe, There is no Lawe prouided for the Iuste. And againe, Oportuerat quidem nos nihil indigere auxilio Li∣terarum, sed tam nudam in omnibus vitam exhibere,* 1.540 vt Librorum vice Gratia Spiritus vteremur: It behooued vs to haue no neede of the Scriptures: but in al thinges to shewe our Liues so pure, and cleane, that in steede of Bookes wee mighte vse the Grace of the Holy Ghoste.* 1.541 In like manner S. Hierome saithe, Cùm meruerimus esse cum Christo, & similes Angelis fuerimus, tunc Librorum Doctrina cessabit: When wee shal obteine to be with Christe, and shalbe like vnto the Angels, then the Doctrine of Bookes shal geue place.

Nowe tel vs, M. Hardinge, muste wee hereof conclude, as you doo, y^• these Holy Fathers, S. Cyprian, S. Augustine, S. Hierome, S. Chrysostome, helde false, & pe∣rillous Doctrines, & with wicked temeritie woulde abandonne bothe Scriptures, and Sacramentes, as thinges not Necessarie? Certainely for ful resolution here∣of, M. Caluine him selfe saithe thus,* 1.542 Facilè patior, vt, quae Christus nobis dedit, Salutis adiumenta, eorum vsus Necessarius dicatur: quando, scilicet, datur facul∣tas. Quanquam Semper admonendi sunt Fideles, non aliam esse cuiusuis Sacramenti Necessitatem, quàm Instrumentalis Causae, cui nequaquam alliganda est Dei vittus. Vocem sanè illam nemo pius est, qui non toto pectore exhorreat, Sacramenta res esse Superfluas: I can wel suffer, that what so euer healpes of Saluation Christe hath geuen vs, the vse thereof be coumpted Necessarie: I meane, when we maye haue opor∣tunitie, and time to vse them. How be it thus mutche the faitheful muste be warned, that the Necessitie of any Sacramente is none otherwise, but as of a Cause Instrumental: vnto whiche Cause wee maye not in any wise binde the Power of God. But that the Sacra∣mentes be thinges Superfluous, no Godly man can abide to heare it.

Where you further charge M. Caluine, for saieinge, The Children of the Faith∣ful are borne Holy, ye shoulde rather herewith haue charged S. Paule. For thus he saithe,* 1.543 Nunc Liberi vestri Sancti sunt: Nowe are your children Holy. Ye should haue remembred, M. Hardinge, that these be S. Paules woordes, and not M. Cal∣uines. His meaninge is, that the Children of the Faitheful, notwithstandinge by Nature they be the Children of Anger, yet by Goddes Frée Election they be Pure, and Holy. This is S. Paules vndoubted Doctrine: Whiche notwithstan∣dinge, be neuer neither despised the Sacramentes of Christe, nor leadde the people▪ as you saie, to Mahomete, or Epicure.

Here at the laste, M. Hardinge, to returne, as he saithe, to his Keies, first begin∣neth with the spiteful woordes, and scorneful scoffes, and light Sprite of Sir De∣fender: whiche, he saithe, he learned in the Schoole of Sathan, & nowe lieth bounds in Sathans fetters.

To answeare al s••tche M. Hardinges vanities, it were but vaine. Wise menne wil not greatly weigh these childishe Tragedies.

But he saithe, The Prieste holdeth a Consistorie, & is a Iudge ouer the sinnes of the People. But beinge a Iudge he cannot discerne Sinnes, onlesse he knowe them. Neither can he knowe them, but by Confession. Therfore, saithe M. Har∣ding,

VVee tel them,* 1.544 that Confession of al Deadly Sinnes is of the Institution of God: and not of Man. Mary, he saithe, touchinge the manner of Confession, secretely to the Priest alone, it is moste agréeable to Natural Reason, that secrete Sinnes be Confessed se∣cretely.

Here, I beseche thée, good Christian Reader, note this one thinge by the waye: M. Hardinge, contrarie to common order, hathe brought vs the Institution of God without any manner Woorde of God. And thus, he saithe, Wee tel them: as if his bare tellinge should stande for proufe.

Verily notwithstandinge Christe gaue his Apostles Power of Bindinge, and Loosing, yet it appeareth not, y^• he spake any one woord of Secrete Confession. And Gratian a Famouse Doctour of that side doubteth not to saye,* 1.545 Latentia peccata non probantur Necessariò Sacerdoti Confitenda: It is not proued, that Priuie sinnes ought of Necessitie to be Confessed vnto the Prieste. And againe, Datur intelligi, quòd etiam ore tacente. Veniam Consequi possumus: Wee are geuen to vnderstande, that although wee vtter nothing vvith our mouthe, yet wee may obteine pardonne, or Absolution of our sinnes. Therefore notwithstanding al this M. Hardinges tellinge, his owne Doctour Gratian telleth him, that Auriculare Confession is not of Goddes Insti∣tution.

But wherefore speaketh M. Hardinge so precisely, and specially of Deadly Sinnes? Or why maie not his Venial Sinnes comme likewise in the rekeninge as wel,* 1.546 as others? In déede it is specially prouided in y^• late Chapter at Tridente, that Litle Petite Sinnes néede not to be vttered in Confession. And Rob. Holcote saithe, De Venialibus Confiteri, magis est Supererogationis, quàm Necessitatis: To make Confession of Venial Sinnes, is more of Deuotion, then of Necessitie. And Thomas of Aquine saithe, Quidam probabiliter dicunt, quòd per ingressum Ecclesiae Consecra∣tae homo cōsequitur Remissionem peccatorū Venialium: Somme saie, and that not with∣out good reason, that a man maye obteine Remission of his Venial Sinnes, onely by entri•• into a Churche that is Consecrate.* 1.547 And it is pourposely noted in the Glose vpō the De∣cretales, Venialia tolluntur, vel per Orationem Dominicā, vel per Aquam Benedictam: Venial Sinnes may be remoued, either by a Pater noster, or by Holy Water. And there∣fore perhaps M. Hardinge wil saie, accordinge to the iudgemente of these, and o∣thers his owne Doctours, that his Litle Prety Venial Sinnes ought not of dew∣tie to be rekened: but maie otherwise be remitted, and haue no neede of Christes Bloude. This is a shorter waie to Heauen, then either Christe, or his Apostles euer taught vs.

Howe be it, al this errour séemeth firste to haue growen of mistakinge these woordes of Beda:* 1.548 Coaequalibus quotidiana, & Leuia: grauiora verò Sacerdoti Pandamus: Let vs open our smal, and daily Sinnes vnto our felowes: and our greate Sinnes vnto the Prieste.

For the reste, M. Hardinges Resolution maie stande withe good fauoure. For séeing his Auricular Confession can holde no better by Diuinitie, that it may séeme to holde by somme what, he did wel, to saye, It holdeth wel by Natural Reason.

M. Hardinge saithe, The Prieste can be no Iudge without particulare know∣ledge of euery Sinne: Nor can he knowe without hearing: Nor can he heare with∣out Confession. For answeare hereto, Chrysostome saithe, as he is before alleged: Medicinae locus hic est,* 1.549 non Iudicij: Non Poenas, sed Peccatorum Remissionem tribuens: Deo Soli die Peccatum tuum: Here is a place of Medicine, and not of Iudgemente: rendring not punishement, but Remission of Sinnes. Open thine offences to God Onely.

But if the Prieste can be no Iudge without knowledge, then doubtelesse, M. Hardinge, your Priestes for the more parte can be no Iudges. For your owne Peter Lombarde saithe,* 1.550 Scientiam discernendi Omnes Sacerdotes non habent: Al

Priestes haue not knowledge to discerne bitwene sinne,* 1.551 and sinne. And many of them be vtterly ignorant, and knowe nothinge.

Notwithstandinge, be the Prieste neuer so wise, or wel learned, yet howe is be hable to enter into the breaste of man, and to knowe the Secretes of the harte? S.* 1.552 Paule saithe, What man knoweth, what is in man, but the sprite of man, that is with∣in him? Salomon saithe, God Onely knoweth the thoughtes of menne. S. Paule saithe, God Onely searcheth the Harte, and reines. And S. Augustine pourposely speakinge hereof, as it is saide before, saithe thus, Vnde sciunt, cùm à me ipso de me ipso audiunt, an verum dicam? Howe knowe they, when they heare me speake of mee selfe, whether I saie Truthe, or no? Therefore the Prieste iudginge that, y^• he cannot know∣muste néedes wander vncertainely, and be a very doubteful Iudge.

Neuerthelesse, admittinge the Prieste to be a Iudge, yet, if it may be proued, either that he maye be a Iudge ouer the sinnes of the people, without Particulare knowledge of the same: or that he may comme to certaine, and particulare know∣ledge therof without any manner Auriculare Confession, then, I trust, this whole mater wil soone be answeared.

Firste therefore I saye, that a Prieste hauinge Authoritie to pronounce the Woorde of God, is thereby a Iudge ouer Sinne. For the Woorde, that he spea∣keth, is the Power of God vnto Saluatiō:* 1.553 and a twoo edged swerd, hable to sunder the Soule▪ and the Sprite, and the marie from the bones: and is hable to Iudge, (for so S. Paule saith) the thoughtes, and cogitations of the Harte. And thus M. Harding him selfe graū∣teth, that a Prieste pronouncinge Goddes Woorde, maye therewithe bothe Binde, and Loose: that is, in this case, to doo the office of a Iudge. S. Augustine saithe, Clauis ea dicenda est, qua pectorum dura referantur: That thinge ought to be called the Keie,* 1.554 wherewith the hardnesse of the harte is opened.

So saithe Tertullian, Ipse Clauem imbuit. Vides, quam? Viri Israelitae, auribus mandate, quae dico: Iesum Nazarenum Virum à Deo nobis destinatum: He endewed the Keie. And knowe you, what Keie? This Keie, I meane: Ye menne of Israel, make, what I saie: Iesus of Nazareth, a man appointed vnto you from God. So saith S. Augustine. Loquimur in auribus vestris. Vnde scimus, quid agatur in Cordibus vestris? Quod au∣tem intus agitur, nō à nobis, sed ab illo agitur. Prospexit ergo Deus, vt Soluat filios mor∣tificatorum: Wee speake in your eares.* 1.555 But howe knowe wee, what is wrought in your hartes? How be it, what so euer is wrought within you, it is wrought, not by vs, but by God. God therefore hathe looked foorthe, to Loose the Children of them, that were appointed to death. Thus is the Prieste a Iudge, and Bindethe, and Loosethe, withoute any hearinge of Priuate Confessions.

Of the other side, I say, that in open crimes, and Publike Penance, the Priest is like wise appointed to be a Iudge. For notwithstandinge in the Primitiue Churche, either the whole people, or the Elders of the Congregation had Authori∣tie herein, yet the direction, and Iudgemente rested euermore in the Prieste. And in this sense S.* 1.556 Paule saithe vnto Timothee, Receiue no accusation againste an Elder, onlesse it be vnder twoo, or three witnesses.

And notwithstandinge these Orders, for the greatest parte thereof, be nowe vtterly out of vse, yet, I truste, it shal not be, neither impertinente to the mater, nor vnpleasante vnto the Reader, to consider, how y^e same were vsed in olde times. Therefore, as it is Learnedly noted by Beatus Rhenanus, The Sinner, when he beganne to mislike him selfe, and to be penitente for his wicked life, for that he had offended God, and his Churche, came firste vnto the Bishop, and Priestes, as vnto the Mouthes of the Churche, and opened vnto them the whole burthen of his harte. Afterwarde he was by them brought into the Congregation, and there made the

same Confession Openly before his Brethren: & further was appointed to make Satisfaction by Open Penance. Whiche Penance being dewly, and humbly donne, he was restored againe openly vnto the Churche, by laieinge on of the handes of the Priestes, and Elders.

Hereof S. Paule saithe vnto the Corinthians,* 1.557 If you haue forgeeuen any thinge to any man, I haue likewise foregeeuen it. For I mee selfe, what so euer I haue foregeeuen, I haue foregeeuen it for your sakes in the Personne of Christe. In this Limitation of Pe∣nance, leste any thing should passe vnaduisedly, and out of Order, the Prieste was appointed to be the Iudge.* 1.558 S. Basile saith, Modus Conuersionis debet esse conueniens illi, qui peccauit: The Order of Conuersion, or Open Penance, must be agreeable vnto him, that hathe offended. And therefore S. Augustine saithe, Quia Plaerun{que} &c. For as mutche as, for the moste parte, the griefe of one mannes harte is vnknowen vnto an other, neither commeth foorthe into the knowledge of others, either by woordes, or by other tokens, as beinge before him, vnto whom it is saide, My mourninge is not hidde from thee, therefore it is very wel, that by them, that haue the ouersight of the Churche, certaine times of Penance are appointed, that the Congregation maye be satisfied. Againe he saithe, Hortor Priùs Publica Poenitentia satisfacere:* 1.559 & ita Sacerdotis Iudicio reconciliatum Communioni sociari: I Counsel him, that firste he make Satisfaction by Open Penance: that being so reconciled, he maie afterwarde be restored vnto the Communion by the Iudgement, and Discretion of the Prieste. Likewise saithe Cassiodorus, Rei expectant Communionis tempus, quod decreuit Episcopus: The Peintente parties waite for the Communion time, appointed vnto them by the Bishop.

S. Ambrose demaunded of the Emperoure Theodosius, beinge then excom∣municate, Quibus Medicamentis incurabilia vulnera tua,* 1.560 plagas{que} curasti? By what Medicines haue you healed your woundes, and cuttes, that were incurable? The Empe∣roure answeared, Tuum Opus est, & Docere, & Medicamenta temperare: Meum verò oblata sucipere: It is your parte to Instructe me, and to Minister Medicines: and it is my parte to receiue that you Minister.* 1.561 And therefore Peter Lombarde saithe, Etsi ali∣quis apud Deum sit solutus, non tamen in facie Ecclesiae solutus habetur, nisi per Iudicium Sacerdotis: Although a man be assoiled before God, yet is he not accoumpted assoiled in the Face or Sight of the Churche, but by the Iudgement of the Prieste.

By theise, M. Hardinge, I doubte not, but ye maie see, that the Priest maie be a Iudge ouer Sinne, notwithstandinge he neither heare Priuate Confessions, nor haue particulare knowledge of euery seueral sinne.

This is that Confession, that the Holy Fathers haue so often spoken of. It was made not secretely, or in a corner: but publiquely, and openly, and in the sight of the Congregation.* 1.562 Hereof Origen saithe, as it is reported before: Si quis sibi sit conscius, Procedat in Medium, & ipse sui accusator existat: If any man finde him selfe guilty, let him comme foorth into the middes of the Churche, and let him be his owne accuser. Likewise Tertullian saithe,* 1.563 Aduolui Presbyteris, & Aris Dei adgeniculari, & Omni∣bus Fratribus legationes deprecationis suae iniūgere: To false down before the Priestes: To kneele before the Aultar, or Communion Table: and to desire Al the Brethren to praie for him.

Touchinge S. Hierome, M. Hardinge, ye laie in his woordes as faithefully, as Ananias sometime laide in his monie at the Apostles féete. Ye serue vs with a parcel, and holde backe the reste. It is true, that S. Hierome saithe, It is the Priestes parte to discerne the diuersitie bitwéene sinne, and sinne, as in cases of Excommunication, and Publique offences. But wherefore could ye not espie: or rather, why woulde you so closely dissemble so many, and so plaine Woordes goeinge immediately before? For thus S. Hierome writeth of the Power of the Keies,* 1.564 and of the vse of Confession: Istum locum Episcopi▪ & Presbyteri non intel∣ligentes, aliquid sibi de Pharisaeorum assumunt Supercilio: vt vel damnent innocentes, vel

soluere se noxios arbitrentur: cùm apud Deum non sententia Sacerdotum, sed reo∣rum vita quaeratur: This place the Bishoppes, and Priestes not vnderstandinge, take vn∣to them somme parte of the Proude looke of the Phariseis: thinkinge them selues hable either to Condemne the innocente, or to Absolue the guiltie: VVhereas in deede it is not the Absolution of the Prieste, but the life of the Sinner, that is VVeighed before God. These woordes, M. Hardinge, woulde not thus haue benne dissembled, if ye had meante simple dealinge. S. Hierome saithe plainely, that your Bishoppes, and Priestes vnderstande not the vse of the Keies: That ye haue taken vpon you somme parte of the Proude lookes of the Phariseis: And that it is not the Abso∣lution of the Prieste, but the life of the partie, that is accepted before God.

In the ende, he concludeth thus, Alligat, vel soluit Episcopus, vel Presbyter, non eos, qui insontes sunt, vel noxij: Sed pro officio suo, cùm Peccatorum audierit varieta∣tes, scit, qui ligandus sit, qui soluendus: The Bishop, or Prieste neither Bindeth the inno∣cente, nor Loosethe the guiltie: but accordinge to his office, when he hathe heard the diuersitie of sinnes, (as in Publique offences) he knoweth, who ought to be Bounde, who ought to be Loosed.* 1.565 In like sorte writeth Peter Lombarde, Dominus tribuit Sacerdotibus po∣testatem Ligandi, & Soluendi: id est, ostendendi hominibus Ligatos, vel Solutos: God hath geuen to Priestes Power to Binde, and to Loose: that is to saie, to declare vnto menne, that the Penitentes be either Bounde, or Loosed.

Al this notwithstandinge, al be it M. Hardinge were hable to proue, that the Fathers had sommewhere made mention of Confession in Secrete, yet should not that greately either further his pourpose, or hinder ours. For, Abuses, and Er∣rours remoued, and specially the Prieste beinge Learned, as wee haue saide before, wée mislike no manner Confession, whether it be Priuate, or Publike. For as wée thinke it not vnlawful, to make open Confession before many, so wée thinke it not vnlawful. Abuses alwaies excepted, to make the like Confession in Priuate, ei∣ther before a fewe, or before one alone. And, as the Holy Fathers, vpon good con∣siderations, were forced to remoue the vse of Open Confession, euen so wée saye, that vpon like good Considerations Priuate Confession also maye be remoued.

Onely this wée saie, that Christe, when he sente his Disciples into the Worlde, and gaue them Authoritie, to Binde, and to Loose, made no manner mention of any sutche Hearinge of Confessions, but Onely bade them goe, and Preache the Gospel.

Hilarie, Bernarde, and Huge, as ye haue alleged them, séeme to saye, that the Iudgemente of Man goethe before the Iudgemente of God. Other the like, or ra∣ther more vehemente speaches ye might haue founde in Chrysostome:* 1.566 Coelum acci∣pit Authoritatem ludicandi à Terra. Index seder in Terris: Dominus sequitur Seruum: Heauen taketh Authoritie of Iudgemente from the Earthe. In Earthe sitteth the Iudge: The Lorde followeth the Seruante. These, and sutche other the like extraordinarie speaches, with good Construction, maie be comfortable to the afflicted minde. But, as one saide sommetime, they muste be receiued with a Graine of Salte: For other∣wise of them selues they be vnsauerie. For S. Hierome saithe, as I haue alleged before,* 1.567 Apud Deum, non sententia Sacerdotis, sed reorum vita quaeritur: It is not the Sentence, or Absolution of the Prieste, but the life of the Penitente, that is accepted before God. And againe, Tunc vera est sententia Praesidentis, quando Aeterni sequitur sen∣tentiam Iudicis: Then the Iudgemente of the Presidente, or Prieste is true, (not when it goeth before, but) when it folowethe the Iudgement of the Euerlastinge Iudge. And Gratian him selfe saithe,* 1.568 Non Sacerdotali Iudicio, sed largitate Diuinae Gratiae Peccator emundatur: The Sinner is made Cleane, not by Iudgemente of the Prieste, but by the abun∣dance of the Heauenly Grace.

But Nazianzene, as he is here alleged, saide vnto the Emperour, Ouis nostra es:

Thou arte Oure Sheepe.* 1.569 No marueile. He meante, that the Emperoure was One of the Flocke, and Folde of Christe. So S. Ambrose saide sometime vnto the Em∣peroure Valentinian: Quid honorificentius, quàm vt Ecclesiae Filius dicatur Imperator? Imperator enim bonus intra Ecclesiam,* 1.570 non supra Ecclesiam est: What thinge is there more honourable, then for the Emperour to be called a Childe of the Churche? For a good ••mperour is Within the Churche: but not Aboue the Churche. S. Chrysostome saithe, Deus ipse subiecit Caput Principis manui Sacerdotis: God him selfe hathe set the Heade of the Prince vnder the Hande of the Prieste. For, as touchinge Faithe, and the Obedience of the Gospel, the Highest Prince is but a Subiecte. Al this proueth wel the Authoritie, and Di∣gnitie of Goddes Woorde: but it maketh nothinge for Confession.

To conclude, M. Hardinge saithe, It hath benne persuaded, that the recitinge, and re∣hearsal of al sinnes before the Prieste, is necessarie to Saluatiō: and that a General Confession is in no wise sufficient. And againe he saithe, True Faithe acknowledgeth, that Confession is to be made of al Sinnes, as Commaunded by Christe, and his Apostles: Commended vnto vs by the Fathers of the Primitiue Churche, and by al Learned Doctours, and General vse of the whole Churche.

Good Reader, Thou wouldest thinke, that emongest so many greate Woordes, there were somme Truthe: and that M. Hardinge of his modestie, and for his Cre∣dites sake, would not speake so boldly without somme ground. But, I beseche thee, Consider these fewe: and thereby Iudge indifferently of the reste.

Chrysostome saithe,* 1.571 Non dico, vt Confitearis Conseruo tuo peccata tua. Dici∣to Deo, qui curet ea: I wil thee not to Confesse thy Sinnes vnto the Prieste, that is thy felowe seruante. Confesse them vnto God, that maie heale them. Againe, Cogitatione tua fiat delictorum exquisitio: Sine teste sit hoc Iudicium: Solus Deus te Consitentem videat: Examine thy Sinnes in thy harte within thee. Let this Iudgemente be vvithout vvitnesse: Let God onely see thee makinge thy Confession. Beatus Rhenanus, a man of greate readinge, and singulare Iudgemente, hereof writeth thus: Tertullianus de Clancularia ista Confessione admissorum nihil loquitur. Neque eam vsquam olim Praeceptam legimus: Tertullian of this Priuie Confession of Sinnes saithe nothinge. Neither doo wee reade, that the same Kinde of Priuie Confession in Olde times vvas euer Commaunded. M. Hardinge saith, It vvas Commaunded: Rhenanus saith, It vvas not Commaunded. If Rhenanus woordes be true, as they be in deede, their are M. Hardinges woordes most vntrue. Likewise it is noted in the very Glose vpon M. Hardinges owne Decrées:* 1.572 Fortè tunc (tempore Ambrosij) non erat facta In∣stitutio Confessionis, quae modò est: Perhaps then (in the time of S. Ambrose, whiche was foure hūdred yéres after Christe) the manner of Confession, that now is v∣sed, was not appointed.* 1.573 And Gratian saith, Antequam Sacerdoti Ora nostra ostendamus, id est, Peccata nostra Confiteamur, à Lepra peccati mundamur: Before wee open our mouthe vnto the Prieste, that is to saie, before vvee make Confession of our Sinnes, the Leprosie of our Sinne is made cleane.* 1.574 Theodorus saithe, Quidam Deo solummodò confiteri debere peccata dicunt, vt Graeci: Somme saie, wee ought to Confesse our Sinnes onely vnto God, as doo the Grecians. Peter Lombarde the Chiefe Founder of M. Hardinges Diuinitie,* 1.575 saithe thus: Sanè dici potest, quòd sine Confessione Oris, & solutione Poenae exterioris, Peccata delentur per Contritionem, & humilitatem Cordis: Wee maie safely saye, that vvithout Confession of the Mouthe, and Absolution of the out warde paine, Sinnes be foregeeuen by the Contrition, and humilitie of the Harte.

Briefely, Gratian hauinge thorowly debated the mater of bothe sides, that is to saie, bothe for Confession, and againste Confession, in the ende concludeth thus, as it is saide before:* 1.576 Cui harum sententiarum potiùs adhaerendum sit, Lectoris Iudicio reseruatur. Vtrá{que} enim sententia fautores habet Sapientes, & Religiosos Viros: Whether of these saieinges it is beste to folowe, it is leafte to the Iudgemente of the Reader:

For either Saieinge is mainteined, and fauoured, both by vvise, and by Godly Menne. And, whereas M. Hardinge saithe, Confession of al Sinnes is Commaun∣ded by Christe, and his Apostles, his owne Glose vpon his owne Decrees openly reproueth his erroure,* 1.577 and teacheth him the contrarie. The woordes be these: Meliùs dicitur. Confessionem institutam fuisse à quadam Vniuersalis Ecclesiae Tradi∣tione, potiùs quàm ex Noui, vel Veteris Testamenti Authoritate: It is better saide, that Confession was appointed by somme Tradition of the Vniuersal Churche, then by any Authoritie, or Comm••undemente of the Newe, or Olde Testamente.

Nowe, good Christian Reader, I beseche thee, examine alitle the Truthe of M. Hardinges tale. Firste he saithe, The Recitinge, and Rehearsal of al Sinnes be∣fore the Prieste is Necessarie to Saluation:* 1.578 Chrysostome answeareth, Let God Onely heare thy Confession. There is one Vntruthe. M. Hardinge saithe, Gene∣ral Confession is not sufficiente:* 1.579 Peter Lombarde answeareth, Sine Confes∣sione Oris, &c. VVithout any Confession made by mouthe our Sinnes maie be foregeeuen. There are twoo Vntruthes.

M. Hardinge saith,* 1.580 Confession of al Sinnes is commaunded by Christe, and his Apostles: His owne Glose saithe, It is Onely a Tradition of the Churche, commaunded neither in the Olde Testamente, nor in the Newe. There are thrée Vntruthes.* 1.581 M. Hardinge saithe, It was commended vnto vs by the * Doctours, and Fathers of the * Primitiue Churche: Rhenanus saithe, Wée reade not, that this kinde of Priuie Confession in the Olde times vvas euer Commaunded: And his owne Glose saithe, In the time of S. Ambrose (whiche was foure hundred yéeres after Christe) perhaps it was not vsed. There are Foure, & Fiue Vntruthes. M.* 1.582 Harding saithe, It hathe euer ben allovved by al the Learned Doctours: His owne Gratian answeareth him, The Contrarie hath benne mainteined, and fa∣uoured bothe bi VVise, and by Godly Fathers. There are sixe Vntruthes.

To be shorte, M. Hardinge saithe: It hathe benne Commended vnto vs by the General vse of the vvhole Churche:* 1.583 Theodorus answeareth him, The vvhole Churche of Grecia vseth it not. There are Seuen apparente, and greate Vn∣truthes, disclosed by M. Hardinges owne Doctours. He coulde not haue com∣prised so mutche Vntruthe in so narrowe roome without somme studie.

Erasmus a man of greate Iudgemente saithe thus,* 1.584 Apparet, tempore Hieronymi nondum Institutam fuisse Secrètam admissorum Confessionem: quam posted Ecclesia salubriter instituit: si modò rectè vtantur ea & Sacerdotes, & Laici. Verùm in hoc labuntur Theologi quidam parùm attenti, quòd, quae Veteres scribunt de hurusmodi Publica, & Generali Confessione, ea trahunt ad hanc Occultam, & longè diuersi generis: It appeareth, that in the time of S. Hierome (whiche was foure hundred yéeres after Christe) Secrete Confession of Sinnes vvas not yet ordeyned: Whiche notwithstandinge was afterwarde wholesomely, and profitably appointed by the Churche, so that it be wel vsed, as wel by the Priestes, as by the People. But herein certaine Diuines, not consideringe aduisedly, what they saie, are mutche deceiued: for what so euer the Auncient Fa∣thers write of General, and Open Confession, they wreaste, and drawe the same to this Priuie, and Secrete kinde, whiche is far of an other sorte.

Here, M. Hardinge, Erasmus telleth you, yée are fowly deceiued: and sheweth you also the cause of your erroure: for that, as he saithe, ye consider not aduisedly, what ye either reade, or write: but where so euer ye heare this worde Confession, ye imagine streight waie, It muste needes be your owne Auriculare Confession, and can be none other.

Laste of al, ye graunte, The expresse Terme of Auriculare, or Secrete Con∣fession is seldome mentioned in the Aunciente Fathers. Here, M Hardinge, wanteth somme parte of your simplicitie. If ye would haue your Reader to beleeue

you,* 1.585 ye shoulde haue alleged certaine of the Auncient Fathers. One at the leaste, if ye coulde haue founde so many, that had at any time vsed the expresse terme of Auriculare, or Secrete Confession. Otherwise it had benne the better, and plai∣ner waie, to haue Confessed expressely, that the same expresse terme is neuer vsed in any one of al the Ancient Fathers. Howe be it, if Auriculare, or Secrete Con∣fession had then benne vsed, it coulde neuer so longe haue lackte a name.

The Apologie, Cap. 7. Diuision. 3.

Wee saie, that the Prieste in deede is a Iudge in this case, but yet hath no manner of Right to chalenge an Authoritie, or Power, as saithe Ambrose.

M. Hardinge.

VVhereas ye make preachinge of the Gospel to be the Keies, howe cal ye the Prieste Iudge in this case? Preache ye neuer so mutche, the conscience of man beinge so secrete a thinge as it is, howe can ye iudge, who in wardly and throughly repenteth, and who repenteth not? And though one repente, and be sory, and haue remorse of his former life, though he looke vnto the light of the Gospel as ye say, and beleue in Christe, what then? howe can ye iudge of sutche a Persone?* 1.586 Do ye knowe his harte by lokinge in his face?

The Prieste dewly vsinge the Keie of knowledge and discretion, doth the office of a Iudge, and as he seethe cause, either Looseth or Bindeth. As touchinge the Priestes Authoritie, or Power, which to chalenge he hath no right,* 1.587 for so your Interpreter maketh you to speake, and impute it to S. Am∣brose: we denie, that S. Ambrose saieth* 1.588 euen very so▪ But▪ as we maye gather of his woordes, as he meaneth that a Prieste exerciseth not the right of any his owne proper power in remittinge sinnes: so in the very place by you alleaged, he saith the contrary to your Doctrine. For the Right of loosinge and bindinge (saieth he) is graunted to Priestes onely, and therefore the Churche chalengeth it rightly, whiche hath true Priestes. Lo he vseth the woorde of chalenge. Againe in the same place he auoucheth, that he whiche receiueth the Holy Ghoste, (whom Priestes receiue, when they be Consecrated in the Sacrament of Order) receiue also power to Loose and Binde Sinnes. For prouse thereof he alleageth the Scripture:* 1.589 Take ye the Holy Ghoste, whole sinnes ye remitte, they are remit∣ted: and whose sinnes ye reteine, they are reteined. And if you, Defender, were accustomed to make your humble Confessiō, and so to be assoiled, you should heare some Ghostly Fathers saie to you, after certaine other woordes, Auctoritate mihi commissa ego te Absoluo, &c.

The B. of Sarisburie.

In what sense the Prieste without hearinge Confessions maie be a Iudge, wée haue sufficiently saide before. Neither knowe I, what fansie M. Hardinge can haue in so often rehearsal of one thinge. With what woordes, or coloure of Com∣mission, M. Hardinge can furnishe out his Authoritie, it forceth not greately. Verily without somme shew, or countenance, his credite would not holde. In deede, Hugo, and Bernarde saie, The Iudgemente of God foloweth the Iudgemente of man. And Pope Iulius saithe,* 1.590 Habet Sacrosancta Romana Ecclesia Potestatem, singulari sibi Priuilegio Concessam, Aperire, & Claudere ianuas Regni Coelestis, quibus volue∣rit: The Holy Churche of Rome hath Power grounted vnto her by Singul••re Priuilege, to Open, and to Shutte the gates of the Kingedome of Heauen, to vvhom she listeth. And Cardinal Cusanus saithe,* 1.591 Haee Ligandi, & ••oluendi Potestas, non minor est in Eccle∣sia, quàm in Christo: This Power of Bindinge, and Loosing is no lesse in the Churche. then it is in Christe.

But it is no greate wisedome to geue ouer mutche credite vnto them, that so often haue deceiued vs. If theire Authoritie be so greate, as they make it, let them shewe the woordes of theire Commission.

The saieing of S. Ambrose is cleare, and plaine: Verbum Dei dimittit Peccata. Sacerdos est Iudex.* 1.592 Sacerdos quidē officium suum exhibet: Sed nullius potestatis iura exercet. The Woorde of God foregeeueth Sinnes. The Prieste is the Judge. The Prieste executeth his office: But he exerciseth the right of no Povver. And to this ende in an other place he allegeth the woordes of the Prophete Esai, spoken in the per∣son of God, Ego sum,* 1.593 ego sum, qui deleo iniquitates tuas: I am he, I am he, that put a waie thine iniquities.

And to laie more weight to S. Ambroses woordes, S. Augustine saithe in like sense, Officium Baptizandi Dominus concessit multis: Potestatem verò, & Authoritatem in Baptismo remittendi peccata sibi Soli reseruauit: Our Lorde hath graunted the office of Baptizinge vnto many: but the Power, and Authoritie in Baptisme to foregeeue Sinnes, he hath reserued Onely to him selfe.* 1.594 So saithe S. Ambrose, Nostrum est onera re∣mittere: Illius est resuscitare: Illius est educere de Sepulchro: It is our parte, to re∣moue the stone from the graue (by Preachinge, by Counsel, and by Exhortation) But it is the Lordes woorke to raise vp the deade: It is the Lordes woorke, to bring him from the pitte.* 1.595 Likewise againe he saithe, Neque Legatus, neque nuntius, sed ipse Do∣minus saluum fecit populum suum. Solus remanet: quia non potest hoc cuiquam hominum cum Christo esse commune, vt peccata condonet. Solius hoc mu∣nus est Christi, qui tulit peccata mundi. It is not the Embassadoure: It is not the Mes∣senger, but the Lorde him selfe, that hath saued his people. The Lorde remaineth alone. For noman can be partener vvith God in foregeeuinge of Sinnes. This is Christes Onely office, that hath taken awaie the sinnes of the World.

And yet is not the Priestes office voide of Power. He hath Power, and Com∣mission to open the Wil of God,* 1.596 and, as S. Paule saith, to speake vnto the people, euen as in the Person of Christe. So Tertullian saithe, Dandi Baptismi ius habet Summus Sacerdos, id est, Episcopus: The Chiefe Prieste, yt is to saie, the Bishop, hath Right, and Power to geeue Baptisme. But S. Augustine saithe, Ministerium dedit seruis: Potestatem sibi retinuit: God gone the Ministerie (of Remission of Sinnes) vnto his Seru••untes:* 1.597 But the Povver thereof he reteined to him selfe. So, when Christe sent out his Disciples to Preache the Gospel, he gaue them Authoritie, & Power.

If M. Hardinge wil saie, There is no Power, or Authoritie in the Reading. or Publishinge of Goddes Woorde, his owne Doctour Hosius wil telle him, that when the Bishop Ordereth a Reader, euen after the manner of the Churche of Rome, he saithe vnto him,* 1.598 Habe Potestatem legendi Epistolas in Ecclesia Sancta Dei, tam pro viuis, quàm pro defunctis: Haue thou Power to Reade the Epistles in the Ho∣ly Churche of God, as wel for the quicke, as for the Deade.

In deede this is a very special Power, sutche as, I trowe, Christe and his Apo∣stles neuer taught vs. Neither woulde I haue noted it in this place, sauing that Hosius, the profoundest Proctour of that side, thought it a mater woorthe the no∣tinge. Sutche power therefore belongeth to Priestes, and Ministers in the Churche of God. But the Power of Geuinge Remission of Sinne belongeth to God alone, and to none other.* 1.599 If any man wil presume further, S. Hierome saithe, as it is alleged before, He hath put on the proude looke of the Phariseis: And saithe further, that sutche Priestes, and Bishoppes vnderstande not the Woordes of Christe. For, saithe he, It is not the Iudgemente or Absolution of the Prieste, but the Life of the Penitente, that is regarded before God: And therefore S. Augustine saith, Inde nata sunt Schismata,* 1.600 cùm homines dicunt, Nos Sanctificamus immundos: Nos Iusti∣ficamus impios: nos petimus: nos impetramus: Hereof grow Schismes, and Diuisions in the Churche, when menne saie, wee Sanctifie the vncleane: wee Justifie the wicked: wee desire: wee obteine.

Howe he it, here commeth in Richardus de Sancto Victore, God wate, with a ful colde distinction. For thus he saithe, Christus potuit Dimittere Peccara: Nos vero' non possumus Dimittere Peccata, sed tantùm Remittere.

Peter Lombarde saithe mutche better:* 1.601 Christus Sacerdotibus tribuit potestatem Ligandi, & Soluendi, id est, ostendendi hominibus Ligatos, vel Solutos: Christe hath geuen Power vnto Priestes to Binde, and to Loose: that is to saie, to declare vnto menne, whoe be Bounde, whoe be Loose.

Sa saithe Bonauentura of the Priestes vnder the Lawe of Mases:* 1.602 Mundare dicebantur, quia mundatum ostendebant: They were saide to cleanse the Leprosie, bicouse they shewed, who was cleansed. So saith S. Augustine, Nec voluntas Sacerdotis obesse vel prodesse potest, sed Meritum Benedictionem Poscentis: The vvil of the Prieste can neither further, nor hinder: But the Merite of him, that desueth Absolutiō.

Thus therfore S. Ambrose meaneth, The Prieste is a Iudge to discerne bitweene sinne, and sinne, as wel Priuate, as Publique, But Right, Power, or Authoritie to foregeeue fianes, he hath none.

The Apologie, Cap. 7. Diuision. 4.

And therefore our Saueour Iesus Christe, to reproue the Negli∣gence of the Scribes, and Phariseis in teachinge, did with these woordes rebuke them, saieing: Woe be vnto you Scribes, & Phari∣seis, whiche haue taken away the Keyes of knowledge, & haue shutte vp the Kingedome of Heauen before menne. Seeinge then the Keie whereby the way, and entrie to the Kingdome of God is opened vnto vs, is the Woorde of the Gospel, and the Expoundinge of the Lawe, and Scriptures, wee saie plainely, where the same Woorde is not, there is not the Keie.

M. Hardinge.

By this wee are induced to graunte,* 1.603 that the knowledge of the Scripture is a Keie, whereby the gate to the Truthe is opened, the vse whereof consisieth in expoundinge of the Lawe, and Prophetes, as they shewe Christe. But wee say, this not to be the special Keies, whiche Christe gaue to the church, but one Keie alone. And so Christe calleth it, where he rebuked the Scribes and Phariseis. Though you haue put it otherwise then the Gospel hath, in the Plural number. And this Keie is common to the Lawe, and to the Gospel. But the Keies, whiche we speake of, are another thinge. By the name of these leies, We vnderstande the whole spiritual Power, whiche Christe firste promised to Peter, and af∣terwarde gaue to the Apostles, and from them is transferred to al Bishoppes and Priestes. By whiche Power Priestes teache the Gospel, Consecrate the Body and Bloude of Christe, and Minister the Sacra∣mentes, through Auctoritie of the VVoorde Absolue Penitētes, and excommunicate Publike and hainous sinners. The Keie that you confusely speake of, naminge it to be the VVoorde of the Gospel, and Ex∣poundinge of the Lawe, and Scriptures, is one parte perteininge to this spiritual Power: it is not the whole Power. And where this VVoorde is not, that is to saie, where the Scriptures be not taught, and the Gospel preached, there is not the Keie, saie ye: there is not the exercise of that Keie, saie we. Yet ther is this spiritual Power, that is to witte, ther be the Keies. Ye we say that a simple Prieste* 1.604 though he haue no greate learninge, yet hath he the Keies, though he might do better, and more worthely vse them, hauinge learninge and knowledge.

The B. of Sarisburie.

M. Hardinge mutche and often complaineth of the Confusion of the Keies: that wée appointe not distinctly eche Keie to his seueral office. Marke therefore, I be∣seche thée, Gentle Reader, hewe distinctly, and plainely M. Hardinge him selfe in∣treateth of the same.

Firste,* 1.605 of the twoo Keies, that Christe hath deliuered vs in the Gospel, he hathe made a greate many of Keies: The Keie of knowledge: The keie of Order: The Keie of Power: The Keie of Discretion: The Keie of Sacramentes: And for as mutche, as Sacramentes by his Doctrine be Seuen in number, there muste also be of this sorte Seuen other seueral Keies. And yet ouer and bisides al these Keies bée∣ing so many, the Pope hath also One Special Maister Keie. Afterward by a sleight. and by nimblenesse of his fingers, he conueigheth al this heape of Keies into twoo Onely Keies: whereof the One he calleth the Keie of knowledge, and the other the Keie of Power: Whiche twoo Keies notwithstandinge in the ende are suddainely consumed both into One onely Keie. For where as the Keie of knowledge is lost, there, by M. Hardinges Iudgement, Power onely remaineth without knowledge: And that Keie alone dischargeth al offices, and is vtterly al in al.

This Keie of Power without knowledge, muste néedes be y^• Keie of Ignorance: Or, as they them selues haue vsed to cal it, Clauis Errans, The Keie of Errour. Or whiche Keie vndoubtedly Christe saide sommetime,* 1.606 Hoc est tempus vestrum, & Po∣testas Tenebrarum: This is your time, and the Power of Darkenesse. Peter Lombarde him selfe saithe, Many Priestes be Ignorante, and haue not the Keie of knowledge: Alexander of Hales saithe, Scientia non est Clauis: Knowledge is no Keie at al.

Yet M. Hardinge answeareth vs, that the simple ignorant Prieste, that kno∣weth nothinge, hath not onely One Keie, but both Keies (for so he calleth them in the Plural number) that is to saie, as wel the Keie of knowledge, as the Keie of Power. And thus haue they forged a Keie of knowledge without knowledge: and with the same keie they expounde, and open the Scriptures: they Minister the Sa∣cramentes: they Binde: they Loose: and breake vp a by way into the Kingedome of Heauen. Yet muste wée beleue, that they speake simply, and plainely of these Keies, and without confusion.

The Apologie, Cap. 7. Diuision. 5.

And seeinge one manner of Woorde is geuen to al, and one onely Keie belongeth to al, wee say, there is but one onely Power of al Mi∣nisters, as concerning Openinge, and Shuttinge. And as touchinge the Bishop of Rome, for al that his Flatteringe Parasites singe these woordes in his eares, To thee wil I geue the Keies of the Kinge∣dome of Heauen, (as though these Keies were fitte for him alone, and for no body els) excepte he goe so to woorke, as Mennes Consciences maie be made pliaunte, and be subdued to the Woorde of God, wee de∣nie, that he doth either Open, or Shutte, or hath the Keies at al.

And although the taught, and instructed the People (as woulde God he might once truely doo, and perswade him selfe, it were at the leaste any peece of his dewtie) yet wee thinke his Keie to be neuer a white better or of greater force, then other mennes. For who hath seuered him from the reste? Who hath taught him more conningely to Open, or better to Absolue then his bretherne?

M. Hardinge.

Your grounde beinge false, what ye buylde thereon some faileth. The whole Power of the Keies pardy (howe often times muste we tell you one thinge?) standeth not in preachinge onely, but in sundry other excellent ministeries also, as wee haue proued. If the Bishop of Rome preache not, he doth neis the Open, nor shut by preachinge: wee graunte. Yet mens Consciences beinge made plaint and

subdued by the VVoorde of God by others,* 1.607 that preache at his appointement, he maie by vertue of the Keies either Open or Shut, Loose or Binde, as by discretion he seeth cause. And whereas Christe saide to Peter, and therefore to the Bishop of Rome Peters Successour, To thee wil I geue the Keies of the Kingdome of Heauen:* 1.608 wil ye call them flatteringe Parisites, that yelde to him that, whiche Christe gaue to him? Sutche vomite sheweth what humour your stomake is charged withal. Denyinge the B. of Rome, whom for al the spite ye beare towarde him, ye must acknowledge to be a Bishop, to haue the Keies at al, onlesse he preache in his own Personne, ye declare your greate ignorance, and fowle temeri∣tie. Know ye not, that a Power annexed to an Order, and Vocation is not taken away from one by not exercisinge the same in his owne Person?

The B. of Sarisburie.

The effecte hereof, besides other ordinarie idle talke, standeth in twoo pointes. Firste, M. Harding saithe, The Pope, though he doo nothing him selfe in his owne Personne, yet he maye sufficiently féede the Flocke of Christe, and Binde, & Loose, and discharge al dewties by his Deputies, and Vnderuicars, that is to saye, by his Cardinalles, and Bishoppes, whiche are as careful, and zelous for their offices, and tender theire charge, as mutch, as he. This ground, I trow, is not false: and there∣fore, what so euer M. Harding shal builde thereon, it can neuer faile. Notwithstan∣ding, I doo not remember, that either Christe, or his Apostles euer vsed to doo y^• like. One saide sommetime,* 1.609 Impudens est Imperator, qui, cùm alienis oculis omnia ei agen∣da sint, postulat sibi aliorum Capita, & Fortunas cōmitti: He is a shamelesse Captaine, that, whereas he must guide al thinges by the eies of others, wil require other mennes liues, ad goodes to be committed to his handes.

Pope Damasus saithe,* 1.610 Illi Episcopi, qui talia sibi praesumunt, videntur mihi similes esse Meretricibus. quae starim, vt pariunt, infantes suos al••s nutricibus tradunt educandos: vt suam citiùs libidinem explere valeant. Sic & isti Infantes suos, id est, populos sibi Com∣missos, alijs educan dos tradunt, vt ipsi suas libidines expleant, id est, vt pro suo libitu Saecu∣laribus curis inhient, &, quod cuique visum fuerit, liberitis agant: Sutche Bishoppes takinge sutche maters vpon them selues, seeme like vnto H••rsottes: Whiche as soone, as they be once deliuered, streight waie deliuer out theire Children vnto N••urces, that they maie the rather fo∣low their pleasures. Euen so these Bishoppes diliuer ouer theire children, that is to saie, the peo∣ple committed to theire Charges, to be reared, and brought vp by others▪ that they maie the bet∣ter accomplishe theire pleasures, that is to saie, that they maie geeue them selues ouer to world∣ly cares, and doo what so euer shal like them beste.

Further saith M. Harding, Christ said vnto Peter, To thee wil I geeue the Keies: Feede my Sheepe: Confirme thy Brethren: Ergo, the Pope is a Lorde Paramounte, and hathe a Power Pierclesse ouer al the world. Peter of Palus hereof writeth thus: Christus dixit Apostolis,* 1.611 Quaecunque ligaueritis in terra, erunt ligata & in Coelo, Non dixit, In Coelis, sicut Petro dixerat: Sed in Coelo Vno. Vnde non sunt tantae perfe∣ctionis, sicut Petrus: Christe saide vnto the Apostles, what so euer ye shal Binde in Earthe, it shalbe bounde in Heauen. He saide not, It shalbe bounde in Heauens, as he saide to Peter: But in One Heauen. Therefore the other Apostles were not of sutche perfection, as Peter was.

Againe he saithe,* 1.612 Illa verba, Quaecunque ligaueris, intelliguntur de Vtro{que} Foro, & de Vtra{que} Potestate. Illa autem Verba, Quorumcun{que} ligaueritis, intelliguntur an∣úm de Foro Conscientiae: These woordes (spoken vnto Peter) VVhat so euer thou shalt Binde, are vnderstoode of bothe Courtes, as wel of the Courte of Judgemente, as of the Courte of Conscience. But these other woordes (Spoken vnto the other Apostles) VVhat so euer you shal Binde, &c. are vnderstoode onely of the Courte of Con∣science.

This fantasie,* 1.613 it séemeth, he learned out of these woordes of Origen: Non modica differentia est,* 1.614 quòd Petro quidem datae sunt Claues, non Vnius Coeli, sed multorum Caelorum: vt quaecuque I gauerit super tertam, sint ligata, non tantùm Vno in Caelo, sed euam in omnibus Coelis. Ad alios dicit, vt soluant, & ligent, non in Coelis, sicut Petrus, sed in Vno Caelo. quia nō sunt in tanta perfectione, sicut Petrus, vt ligēt, & soluāt in omnibus Coelis. The difference is greate: For vnto Peter are geeuen the Keies, not of one Heauen but of many Heauens: that, what so euer he bindeth in Earth, shalbe bound, not onely in One Heauen, but also in al the heauens. But vnto the reste he geeueth Power to Binde, and Loose, not in the Heauens, as Peter doo the, but in One Heauen: for that they were not in sutche perfection, as Peter was, to Binde, or Loose in al the Heauens.

This Multiplication of Heauens, as I haue saide, is but a fantasie: and yet to M. Hardinges pourpose it maketh nothing. For Origen by this woorde Peter, meante not Peter the Apostle, but any other Godly Learned Prieste, or Bishop: whom he expresseth here vnder the name of Peter. For it foloweth immediately, Ergo, quantò melior fuerit, qui soluit, tantò beatior erit, qui soluitur: quoniam in omni∣bus solutus est Coelis: Therefore the better man he is, that looseth, the moore blessed is he, that is Loosed:* 1.615 for that he is Loosed in al the Heauens. Againe he saithe, Quod si nos idem loquimur, quod Petrus locutus est, efficimur Petrus. Et nobis dicetur, Tu es Petrus. Petra enim est, quisquis est Discipulus Christi: If wee speake the same, that Peter spake, wee are made Peter: And vnto vs it shalbe saide, Thou arte Peter. For he is the Rocke, that is the Disciple of Christe.

And againe he saithe,* 1.616 Hoc dictum, Tibi dabo Claues Regni Coelorum, Coeteris quoque commune est. Et, quae sequuntur, velut ad Petrum dicta, sunt omnium Communia: This saieinge, To thee wil I geue the Keies of the Kingdome of Heauen, is common to the reste of the Apostles. And the woordes, that folow, as spoken vnto Peter, are common vnto al.

So saith S. Augustine,* 1.617 Petrus, quando accepit Claues, Ecclesiam Sanctā significauit: Peter, when he receiued the Keies, signified the Holy Churche. So saithe S. Basile, Petre, inquit, amas me•• Pasce Oues meas: Et consequenter Omnibus Pastoribus, & Do∣ctoribus eandem potestatem tribuit. Cuius signum est, quo'd omnes ex Aequo & li∣gant, & Absoluunt, quemadmodum ille: Christe saide vnto Peter, ••ouest thou me? Feede my Sheepe. And in like sorte vnto Al Pastours, and Doctours he gaue the same Povver. A tokē wherof is this, that al others Binde, & Loose Equally, as vvel as he.

Likewise saithe S. Ambrose,* 1.618 Dominus dixit Petro, Pasce Oues meas. Quas Oues, & quem Gregem non solùm tune Beatus Petrus suscepit, sed & nobiscum eas susce∣pit: & cum illo cas nos suscepimus omnes: Our Lorde saide vnto Peter, Feede my Sheepe. Whiche Sheepe, and Flocke, not Onely Blessed Peter then receiued, but he receiued the sa ne togeather vvith vs: And al wee haue receiued the same togeather vvith him. Likewise S. Cyprian,* 1.619 Christus eandem dedit Apostolis omnibus potestatem: Christe gaue vnto al his Apostles like and Equal Power.

So likewise saithe Beda, Potestas Ligandi, & Soluēdi, quamuis Soli Petro à Domi∣no data videatur, tamen absque vlla dubietate noscendum est, quòd & Coeteris Apostolis data est: The Power of Bindinge, and Loosinge, notwithstanding it seeme to be geeuen Onely vnto peter, yet without al doubte wee muste vnderstande, that it was geeuen also to the reste of the Apostles.

Briefly, M. Hardinges owne Scholastical Doctours Confesse, that the Power of the Apostles was One, and Equal. But they saye, that the whole multitude of the Churche was committed onely vnto Peter: and not likewise to any other: and that therein onely standeth al the difference.* 1.620 Heruaeus saithe, Quamuis Apostoli eandem habuerint à Christo, & aequalem potestatem Clauium, & Iurisdictionis,

tamen Iurisdictionem,* 1.621 siuè Materiam subiectam, non habuit, nisi Petrus, & cui eam Pe∣trus committere voluit: Notwithstandinge the Apostles receiued of Christe equal Povver of the Keies, and Iurisdiction, yet the Iurisdiction, or mater wherein to vse their Power, none had, but Onely Peter, and to whome so euer Peter woulde commit the same. And thus he imagineth, that al the Apostles, sauinge Onely Peter, had Keies geuen them, but no House to Open: and Iurisdiction, but no people to gouerne.

Verily Alphonsus de Castro saithe,* 1.622 Quando absoluit Simplex Sacerdos, tantùm absoluit de Culpa, sicut Papa: VVhen a Simple Prieste Absolueth, he absolueth as mutche, touchinge Sinne, as doothe the Pope.

But touchinge the Pope, howe greate so euer he fansie his Keie to be aboue al others, if he neuer vse the same, & if he either knowe not, or vtter not the Woorde of God, wee saie, as before, wel maie he shut vp the Kingedome of God before menne:* 1.623 but open it he cannot. Origen saithe, Qui funibus Peccatorum suorum constringitur, frustrà vel Ligar, vel Soluit: He that is bounde with the bandes of his owne Sinnes, Bindeth and Looseth but in vaine.

To conclude, S. Augustine saithe,* 1.624 Cùm Petro dicitur, Omnibus dicitur, A∣mas me? Pasce Oues meas: These woordes of Christe, Louest thou mee? Feede my Sheepe: when they are spoken vnto Peter, they are spoken vnto Al Priestes, or Ministers. He ad∣deth further, traque miseri, dum in Petro Petram non intelligunt, & nolunt credere, datas Ecclesiae Claues Regni Coelorum, ipsi eas de manibus amiserunt: Therefore wretched menne, while in Peter they vnderstande not Christe that is) the Rocke, and while they wil not beleeue, that the Keies of the Kingedome of Heauen are geuen (not vnto Pe∣ter alone, but) vnto the Churche, they haue quite loste the Keies out of their handes.

The Apologie, Cap. 8. Diuision. 1.

Wee saie, that Matrimonie is Holy, and Honorable in al sortes and states of Personnes: as in the Patriarches, in the Prophetes, in the Apostles, in the Holy Martyrs, in the Ministers of the Churche, and in Bishoppes: & that it is an honest and lawful thinge (as Chrysostome saithe) for a man liuinge in Matrimonie, to take vpon him therewith the Dignitie of a Bishop.

M. Hardinge.

Matrimonie is Holy and Honorable in al persons,* 1.625 and an vndefiled bedde, as saithe S. Paule. Yet is it not lauful for them to marie* 1.626 whiche either haue by deliberate vowe dedicated al maner their chastitie vnto God.* 1.627 or haue receiued Holy Order. For the vowed be forbidden Mariage by ex∣presse VVoorde of God: Those that haue taken Holy Orders, by Tradition of the Apostles, and Aun∣cient ordinaunce of the Churche.

Touchinge the firste,* 1.628 the Scripture is plaine: because a Vowe is to be performed, Vouete & red∣dite Domino Deo vestro: Vowe ye and paye (or render that ye vowe) to your Lorde God. Christe also saithe in the Gospel,* 1.629 there be some Eunuches that haue made thē selues Eunuches for the Kingedome of Heauens sake. He that can take, let him take. Againe S. Paule speakinge of younge VVidowes, whiche haue vowed and promised Chastitie, saithe, that when they waxe wanton against Christe, they wil marie,* 1.630 hauinge danmation, because they haue broken their firste Faithe. VVhether these Scriptures perteine hereto, and be thus to be vnderstanded, we referre vs to the Primitiue Churche, and to al the Holy Fathers.

Sutche Mariages, or rather slidinges and falles from the holier Chastitie, that is Vowed to God, S. Augustine doubteth not but they be woorse then aduoutries. S. Cyprian calleth this case plaine in∣ceste. S. Basile accompteth the mariages of vailed virgins to be voide, of no force, and Sacrilegious.

She that hath despoused her selfe to our Lorde (saithe S. Basile) is not free. For her husbande is not deade, that shee maye marie to whome she liste. And whiles her immortal husbande liueth,

shee shal be called an Aduoutresse, whiche for lustes of the Fleashe hath brought a mortal man into our Lordes Chamber.

Touchinge the seconde,* 1.631 the Apostles forbidde those, that come single to the Cleregie, to marie, ex∣cepte suche as remaine in the inferiour Orders, and procede not to the greater, as we finde in their Canons: Can 25. Paphnutius, as Socrates, and Sozomenus recorde in their Ecclesiastical storie, saide at the Nicene Councel, that it was an Olde Tradition of the Churche, that suche as come to the De∣gree or Order of Priesthood single, should not marie wiues. And this is that Holy Bishop Paphnu∣tius, whome these Euangelicall Vowebreakers pretende to be their proctour for theire vnlauful Ma∣riages.

Reade who liste the Epistle of Siricius ad Himerium Tarraconensem, Cap. 7.* 1.632 the seconde Epistle of Innocentius to Victricius Bishop of Roen, Cap. 9. and his thirde Episitle to Exuperius B. of Tolouse, Cap. 1. And weighi••ge wel these places, he shal perceiue, that these Holy Popes forbad the Ministers of the Churche the vse of VVedlocke by the same Reason, by whiche the Priestes of Moses Lawe were forebidden to come within their owne houses in the time, when their course came to serue in the Holy Ministeries.* 1.633 By the same reason also by whiche S. Paule requireth maried folke for a time to forbeare the vse of their wiues, that they might attende Prayinge.

The place of Chrysostome,* 1.634 alleaged by this Defender, wel considered, disproueth no parte of the Catholike Doctrine in this behalfe, but condemneth bothe the Doctrine, and common Practise of his companions these newe fleashly Gospellers. His woordes be these vpon the saieinge of S. Paule, that a Bishop ought to be without crime, the Husbande of one wife. The Apostle (saithe he) stoppeth the mouthes of Heretikes, whiche condemne mariage, she winge, that it is not an vncleane thinge, but so reuerend that with the same a man maye Ascende to the Holy throne or seate (he meaneth the state of a Bishop) and herewith he Chastiseth and restraineth the Vnchaste persons, not permittinge them, who haue twise maried, to attaine suche a roume.* 1.635 For whereas he kepeth no beneuolence towarde his wife* 1.636 deceased, how can he be a good gouernour? yea what greeuous accusations shal not he be subiecte vnto daielie? For ye al knowe righte wel, that albeit by the lawes the seconde Mari∣ages be permitted, yet that mater lieth open to many accusations. And therefore he would a Bishop to geue no occasion (of euil) to those that be vnder him. He putteth begamie,* 1.637 that is to witte, ma∣ryinge an other after the firste or a VVidowe, to be lauful rather then commendable.

So we see the impure Bigamie of our Holy Gospellers condemned bothe by Chrysostome, and S. Paule, of whome many beinge Priestes, and (as they saye) Bishops, at least presuminge to occupie that Holy seate, for custodie of their Chastitie, after their former olde yoke fellowes decease, solace them selues with newe Strompetes.* 1.638 By a better name I would cal them, If I wishe I shoulde not offende. For what woman so euer coupleth her selfe in suche damnable yokinge, how can she appeare either to be honest, or to haue care of her soule Healthe? As for the simple that be deceiued by the importu∣nitie and crafte of those lurdens, as they are not to be borne withal, so yet I thinke them to be pitied.

But if this Defender Presse vs with Chrysostome, we answeare, that though Chrysostome graunte, that a maried man maie ascende to the holy seate, yet he saithe not, that a man maye descende from that Holy seate to the Bride Bedde.* 1.639 For wee denie vtterly, that any man after that he hath re∣ceiued holy Orders, maie marie.* 1.640 Neither can it be shewed, that the mariage of suche was euer accompted lawful in the Catholike Churche. In deede we knowe that in Germanie and in Englande and certaine other Prouinces at dissolute times, when the Discipline of the Churche was shaken of, Priestes haue benne maried, as we reade of the time in whiche Anselinus was Bishop of Cantorbury. But that disorder was alwaies by* 1.641 due correction of Bishoppes punished, and readressed.

The B. of Sarisburie.

Here, I graunte, M. Hardinge is like to finde some good aduantage, as ha∣uinge vndoubtedly a greate number of the Holy Fathers of his side. For Single life in the eies of Politique wise menne, for many causes seemeth woorthie of fa∣uoure. But, good Christian Reader, that thou maiste be the better hable to see, and iudge, how vprightly, & indifferently the Fathers haue dealte herein, either

in the auancinge of Virginitie,* 1.642 or els in the disgracinge of Lawful Matrimonie, it maie please thée to consider the fourme, and manner of their saieinges.

In déede Origen saithe,* 1.643 Potest aliquis de Castitate plus sapere, quàm oporteat sa∣pere: A man maie thinke more of Chastitie, then is conuenient. Likewise saithe S. Hierome, Declinare ad Dextram, est abstinere à Cibis, quos Deus creauit, & Con∣demnare Matrimonium: & incurrere in illud, quod dictum est, Noli iustus esse ni∣miùm: To turne to the righte hande, is to absteine from meates, whiche God hath made, and to condemne Matrimonie: and to false into the daunger of the Woordes written by the Wiseman, Neuer be ouer iuste.

Firste therefore Tertullian in the disproufe of Matrimonie saithe thus:* 1.644 Ecquid tibi videtur Stupri affine esse Matrimonium? Quoniā in illo deprehendo, quae stupro competunt: Doest not thou thinke, that Matrimonie is like vnto Fornica∣tion? Certainely I finde the same thiinges in the One, that I finde in the Other. Farther he saithe: Ergo, inquies, iam & Primas, id est, vnas Nuptias destruis. Nec immeritò: Quoniam & ipsae ex eo constant, quod est stuprum: Then, thou wilte saie, thou condemnest also the firste Marriage. Yea verily, and not without cause: For bothe Matri∣monie, and Fornication consiste bothe of one thinge. Chrysostome saithe, Haec ipsa Coniunctio Maritalis malum est ante Deum,* 1.645 Non dico, Peccatum, sed malum: The very Copulation of Matrimonie is an euil thinge before God. I saie not, It is Sinne: but I saie, It is an euil thinge. And yet immediately after he saithe, Si in Maritis, & Adulteris vna est libido, quomodò potest fieri, vt vna, eadem{que} res pro dimidia parte sit Iustitia, pro dimidia autem sit Peccatum? Aut enim tota est Iustitia, aut rota est Peccatum: Quia res Vna est: If the Married man, and the Aduouterer haue one kinde of pleasme, how can it be, that one and the selfe same thinge, for the one halfe shoulde be Righteousnesse, and for the other halfe shoulde be Sinne? Either it is al Sinne, or al Righteousnesse: For the thinge it selfe is One.

S. Hierome saithe,* 1.646 Si bonum est, mulierem non tangere, malum est ergo tan∣gere. Nihil enim Bono contrarium est, nisi Malum: If it be good for a man not to touche his wife, then is it euil to touche his vvife. For there is nothinge contrarie to Good, but Euil. Againe he saithe, Quàm diu impleo Mariti officium, non impleo Christia∣ni: As longe, as I doo the duetie of a Husbande, I doo not the duetie of a Christian man. Againe, Non negamus Viduas, non negamus Maritatas Sanctas Mulieres in∣ueniri. Sed quae Vxores esse desierint:* 1.647 quae in ipsa necessitate Coniugij Virginum imitentur castitatem: Wee denie not, but Widowes, and married wemen maie be Holy. But sutche as haue leafte, and foresaken vviues dueties, and in the very necessitie of Ma∣trimonie doo countrefeite the Chastitie, that is in Maidens.

The like accoumpte wée maie make of sundrie others: These fewe maye suf∣fice for this presente.

Nowe, thouchinge the marriage of Widowers, and Widowes, a greate many of the Ancient Fathers séeme expressely, and vtterly to condemne it.

Athenagoras saithe,* 1.648 Secundae Nuptiae decorum quoddam sunt Adulterium: The Seconde Marriage (of Widowers, or Widowes) is a faire kinde of Aduouterie. And S. Hierome calleth Widowes so married, Harlottes, and Naughty VVee∣men, Malas, & Prostitutas: And saithe, Digamia non nascitur in terra bona: Se∣conde Marriage groweth not in good soile. Againe he saithe, Tolerabilius est, vni prostitutam esse, quàm multis: More tolerable it is, to be Concubine vnto one, then vnto many. Againe, Vbi numerus maritorum est, ibi vir, qui propriè vnus est, esse desijt: Where as there is a number of Husbandes, there the husbande, that in proper speache is but one, is no Husbande. Likewise againe, Non damno Di∣gamos. Etiam Scortatorem recipio Poenitentem. Quicquid aequaliter licet, aequa lance pensandum est: I condemne not Widowers, or Widowes, that haue married againe.

No,* 1.649 I refuse not the Fornicatoure vpon his repentance.* 1.650 VVhat so euer is equally lavvful, muste be vveighed in One ballance.

Nazianzenus saithe,* 1.651 Hic sermo videtur mihi reijcere Secundas nuptias, Si e∣nim Duo sunt Christi, Duo itē sunt mariti, & Duae vxotes: This saieinge seemeth to con∣demne Seconde Marriage. For if there be Twoo Christes, then one there Twoo Hus∣bandes, and Twoo Wiues. Origen saithe, Nunc & Secundae, & Tertiae, & Quartae nuptiae repetuntur: & non ignoramus, quòd tale coniugium eijciet nos de Regno Dei: Nowe the Seconde, and Thirde, and Fourthe Marriage is receiued. And wee knowe, that sutche Marriage shal caste vs out of the kingedome of God.

By these fewe examples wée maie sée, It was harde for these Holy Learned Fathers, in so large Amplifications of Praisinge, or Dispraisinge, to holde mea∣sure. Yet al those vehemente woordes, and Amplifications notwithstandinge, partely the same, partely other the like Holy, and Learned Fathers, bothe vsed Marriage them selues in theire owne Personnes, and also otherwise wrote, and spake thereof with greate reuerence.

Tertullian, as S. Hierome witnesseth, was a Married Prieste. Spiridion the Bishop of Cyprus, sometime famouse in the Councel of Nice, was mar∣ried, and had Children. So was S. Hilarie the Bishop of Poit••rs, as appeareth by his Epistle to his Daughter Abra.

So was Gregorie S. Basiles brother the Bishop of Nyssa. So was Grego∣rie the Bishop of Nazianzum, Father vnto Gregorie Nazianzene, as appeareth by Ruffinus. Yet was he neuerthelesse a Faithful Seruante, and a Stewarde of the Mysteries of God: A man of Spiritual desires: The God of Pharao: the Pil∣ler, and Buttresse of the Churche: and the starre of the worlde. For in sutche wise his owne Sonne Gregorie Nazianzene reporteth of him. Sutche a one was he, his Wife, and Familie notwithstandinge. So was Prosper of Aquitania the Bishop of Rhegium, as it appeareth by his Epigramme written vnto his wife: Mearum Comes irremota rerum.

So was the Holy Father Cheremon the Bishop of Nilus: Who, as Eusebius writeth, was sente into bannishment with his Wife. So Polycrates beinge likewise a Bishop, sometime saide, that seuen of his Fathers, or Ancesters had benne Bishoppes. The Greeke woorde is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ruffinus translateth it, Pa∣tres. Iustinianus the Emperour séemeth the more to estéeme Epiphanius the Bishop of Constantinople, for that his Father, and other his Ancesters had benne Priestes, and Bishoppes.

Ignatius S. Iohn the Euangelistes Scholar saithe, Peter, and other the A∣postles of Christe were married menne. So writeth Clemens Alexandrinus: So writeth Eusebius. Origen saithe, That S. Paule, and his VVife were called to the Faithe, bothe at one time. S. Ambrose saithe, Omnes Apostoli, excepto Iohanne, & Paulo, vxores habuerunt: Al the Apostles had wiues, onely Iohn, and Paule excepted. Clemens Alexandrinus saithe, Perfecti Christiani Edunt, Bibunt, con∣trahunt Matrimonium: They that be perfite Christian menne, doo Eate, and Drinke, and contracte Matrimonie. S. Hierome writinge againste Iouinian, saithe thus, Quasi non hodiè quo{que} plurimi Sacerdotes habeant Matrimonia: As though nowe a daies verie many Priestes were not Married. And therefore he saithe, as he is alle∣ged by Gratian, Legant Episcopi, & Presbyteri, qui Filios suos saecularibus lite∣ris erudiunt: Let Bishoppes, and Priestes reade these thinges, that bringe vp their Children in worldly learninge, (and not in the Scriptures of God.)

Pope Damasus sheweth vs, that a greate number of Bishoppes of Rome were Priestes Sonnes: As Pope Syluerius: Pope Deusdedit: Pope Adria∣nus. 2: Pope Iohn. 15: Pope Felix. 3: Pope Hosius: Pope Agapetus: Pope Gela∣sius:

Pope Bonifacius:* 1.652 Pope Iohn 10: Pope Theodorus. And concludeth thus, Complures etiam alij inueniuntur, qui de Sacerdotibus nati Apostolicae Sedi Praefuerunt: Many others biside there are founde, that beinge Priestes Sonnes ruled the Apostolique See of Rome.* 1.653 Pope Pius saithe, A married man, ha∣uinge his vvife aliue maie be chosen Pope. His woordes be these: Cur enim dis∣putant Doctòres, an Electus in Papam vxori suae debitū soluere teneatur, &c. For wherefore doo the Canonistes moue this doubte, VVhether a man being chosen Pope be bounde to yelde marriage duetie to his vvife, onlesse a married man maie be cho∣sen to that roume?* 1.654 Polydorus Vergilius saithe, that the restrainte of Priestes Marriage was firste attempted in Englande aboute the yéere of Our Lorde Neenehundred three score and tenne: and that the same was afterwarde con∣cluded in the Weaste Churche aboute the yeere of Our Lorde a thousande and a hundred, and neuer before.

Fabian saithe, that Bishoppes, and Priestes liued a thousande yeeres to∣geather vvith theire VViues, no lavve beinge to the contrarie.

These twoo Principles beinge thus laide, the one of immoderate, and extra∣ordinarie spéeches of the Holy Fathers, the other of the continual, and Ordinarie Practise of the Churche, wee maie nowe be the better hable to consider the Sub∣stance of M. Hardinges reasons.

Firste of al, his Obiection of Vowes nothinge toucheth the Cleregie of En∣glande. For it is knowen, and Confessed, that the Priestes of Englande were neuer Votaries.

Yet for further answeare, wée graunte, it is reason, and conuenient, that who so hath made a Vowe vnto God, shoulde keepe his promise. Cyrillus saithe, Si Castitatem Promiserit,* 1.655 & seruare non poterit, pronuntier Peccatum suum: If he haue promised, or Vowed Chastitie, and cannot keepe it, let him pronounce, and confesse his Sinne.

How be it, touchinge Virginitie, or Chastitie, wée saie, It standeth not in our Choise,* 1.656 or Vowe, but in the singulare gifte of God. Christe him selfe saithe, Al menne take not this Woorde: but they, vnto whome it is geeuen. Iustinus Martyr saithe, Multi castrauerunt se propter Regnum Coelorum. Verùm hoc non cuius datum est: Many haue ghelded themselues for the Kingedome of Heauen. But this thinge is not gee∣uen to al menne.* 1.657 S. Ambrose saithe, Sola Virginitas est, quae suaderi potest: imperari non potest: Onely Virginitie is a thinge, that maie be Counselled: but commaunded it maie not be. So S. Hierome, Vnde infert Dominus, Qui po∣test capere, capiat: vt vnusquisque consideret vires suas: vtrùm possit Virginalia, & pudicitiae praecepta implere. Perse enim Castitas blande est, & quemlibea ad se alliciens. Setd considerandae sunt vires: vt, qui potest capere, capiat. Our Lorde addeth, He that can take, let him take: That euery man maie consider his owne strengthe, whether he be hable to accomplishe the Lawes of Ʋirginitie, and Chastitie. For Chastitie of it selfe is faire, and pleasante, and hable to alluere any man vnto it selfe. But vvee muste vveighe our habilitie: That he maie take it, that can take it.

Hereof the Anciente Father Origen began to complaine so longe agoe in his time:* 1.658 Non solùm, quae docent, non faciunt, sed etiam crudeliter, & sine miseri∣cordia iniungunt alijs maiora virtute ipsorum, non habentes rationem Virium vni∣uscuiusque: vt, qui prohibent nubere, & ab eo, quod expedit, ad immoderatam munditiem compellunt: Not onely they doo not, that they teache, but also crueily, and without mercie they commaunde others, to doo, that they be not hable, not consideringe, or weighinge eche mannes strengthe. Sutche be they, that forbidde menne to marrie: and from that thinge, that is lavvful, driue, and force menne to an im∣moderate kinde of Cleanenesse.

S. Hierome saithe,* 1.659 Si quis consideret Virginem suam,* 1.660 id est, Carnem suam,* 1.661 lasci∣uire, & ebullire in libidinem, nec refraenare se potest, duplex illi incumbit neces∣sitas, aut capiendae coniugis, aut ruendi: If any man consider that his owne Virgine, that is to saie, his owne Fleashe, groweth prowde, and boileth vnto luste, and cannot staie it, there is laide vpon him a double necessitie, either to take a vvife, or to falle.

In this case S. Cyril saithe,* 1.662 Oportet compati, & commetiri doctrinam pro vi∣rium qualitate: & huiusmodi, qui non possunt capere Sermonem de Castitate, concedere nuptias: VVee muste haue consideration of menne, and measure our doctrine ac∣cordinge to euery mannes habilitie: and vnto sutche menne, as cannot take the vvoorde of Chastitie, vvee ought to graunte Marriage.

If M. Hardinge wil Replie▪ that this Counsel maie take place in al others, but not in them, that haue Vowed, or Promised the contrarie, lette him vnderstande his owne rule,* 1.663 written in the Popes owne Decrees: In malis promissis rescinde fi∣dem: In turpi Voto muta decretum. Quod incautè vouisti, ne facias. Impia est Promissio, quae sc••lere impletur: In an euil promise breake thy Faithe: In an vnho∣nest Vovve change thy pourpose. That thou haste vnaduisedly vowed, see thou doo it not. It is an euil promisse, that is keapte with wickednesse.

S. Cyprian hauinge occasion to write of certaine Maides,* 1.664 that had vowed Vir∣ginitie, and liued in disorder, saithe thus: Quòd si perseuerare nolunt, vel non possunt, melius est, vt nubant, quàm vt in ignem delicijs suis cadant. Certè nullum Fratribus, aut Sororibus scūdalum faciant: If they either cannot, or vvil not contri∣nevve, better it is for them to marrie, then to falle into the fire (of Helle) with their pleasures. At the least, let them breede no sclaunder to their Brothers, or Sisters.

S. Augustine saithe,* 1.665 Quidam nubentes post votum, asserunt Adulteros esse. Ego autem dico vobis, quod grauiter peccant, qui tales diuidunt: Some menne there be, that saie, They be Aduouterers, that marrie after that they haue made a Vowe. But I telle you, that they Sinne greuously, that put sutche asunder.

Epiphanius likewise saithe,* 1.666 Melius est, Vnum habere Peccatum, quàm multa. Melius est cadentem à stadio apertè sibi vxorem asciscere secundum Leges, &c. Et à Virginitate longo tempore agere Poenitentiam, &c. Et non quotidiè occultis iacu∣lis vuluerari: Better it is, to haue one Sinne, then many Sinnes. Better it is, for a man fal∣linge from his course, openly to take vnto him a vvife accordinge to the Lavve, &c. And a longe time to repente him selfe of the breache of his Virginitie, &c. And not to be wounded with priuie dortes euerie daie.

S. Hierome saithe,* 1.667 Sanctum Virginum Propofitum, & Coelestis, Angelorum{que} familiae Gloriam quarundam non bene se agentium nomen infamat. Quibus apertè di∣cendum est, vt aut nubant, si se non possunt continere: aut contineant, si nolunt nubere: The name of certaine Ʋirgins not wel behauinge them selues, defameth, and sha∣meth the Holy pourpose of Virgins, and the Glorie of the Heauenly, and Angelical P••n••lie. Whome wee muste plainely charge, that either they Marrie, if they cannot Conteine: or that they Conteine, if they wil not Marrie.

To like purpose S. Augustine saithe:* 1.668 Multas earum reuocat à nubendo, non a∣mor praeclati propositi, sed aperti dedecotis timor, veniens & ipse à Superbia: qua formi∣datur, hominibus magis displicere, quàm Deo. Nubere nolunt: & ideò non nubunt, quia impunè non possunt: quae meliùs nuberent, quàm vrerentur, id est, quàm occulta flamma concupiscentiae in ipsa conscientia vastarentur: quas poenitet Professionis, & piget Confessionis: Many of them are keapte from Marriage, not for loue of their goodly pourpose of Virginitie, but for feare of open shame, which shame also pro∣ceedeth of Pride: for that they are more afraide to displease Man▪ then God. They vvil not marrie: and therefore they marrie not, bicause they cannot vvithout rebuke, Yet better vvere it for them to marrie, then to burne, that is to saie, then with the flame of their Concupiscence in their owne Conscience to be wasted. They are soary

of their Profession: And yet it greeueth them to Confesse. &c.* 1.669

It is not sufficient to saie,* 1.670 I haue Vowed. Herode Vowed Iohn Baptistes heade:* 1.671 The Ievves Vowed S. Paules death: Hubaldus, as it is noted by Gratian in the Decrees,* 1.672 made a Vowe, that he would neuer healpe his owne Mother, or Brethren, were their néede neuer so greate.

Alphonsus de Castro,* 1.673 one of M. Hardinges greatest Doctours, saithe thus: Si quis Vouerit, & continere non possit, & omnia expertus, nihil promouerit, ego illi author essem, non vt proprio Consilio, sed vt authoritate Pontificis saluti suae consulat per Matrimonium: If any man haue Vowed, and Cannot conteine, and hauinge assaied al meanes, yet be neuer the neare, I would aduise him, that he should prouide for the safetie of his Soule by Marriage: And yet not of his owne Counsel, but by licence, and authoritie of the Pope.

Likewise Thomas of Aquine saithe,* 1.674 Potest contingere, quòd in aliquo casu sit, vel simpliciter malum, vel inutile, vel Maioris boni impeditiuum. Et ideo necesse est, quòd determinetur, in tali casu, Votum non esse seruandum: It maie happen, that in somme case a Ʋowe maie be, either vtterly il, or vnprofitable, or an hinderance vnto somme other good thinge of more weight. And therefore it muste of necessitie be determined, that in sutche a case a Vovve ought not to be keapte. Therefore it was thus decreed in the Councel of Toledo:* 1.675 Non est seruandum Sacramentum, quod malè, & incautè promittitur: A Vowe il, and vnaduisedly promised, ought not to be keapte.

Heere, M. Hardinge, ye crie out in your inordinate heate, Fleashely Gospel∣lers: Euangelical Vowebreakers: Impure Bigamie: Filthy railinge rabble: Lor∣daines: Strumpettes: & I wote not, what: as if this were the onely waie, to winne the Victorie. Vnto this kinde of eloquence I wil make you none other answeare, then that Demetrius sometime made vnto Lysimachus: Scortum apud nos mo∣destiùs viuit, quàm apud vos Penelope: One of these, whome it liketh you, to calle Strumpettes, liueth more soberly emongest vs, then dooth emongest you your Chaste Pe∣nelope.

It appeareth by S. Augustine, M. Hardinge, that your errour is Ancient, and beganne longe agoe. For he saithe, that euen then in his time there were somme, y^• maineteined the same. But he answeared them then, as wée doo you nowe, They spake fondly, and vnaduisedly: and vnderstoode not, what they saide. His woordes be these,* 1.676 Qui dicunt, talium Nuptias non esse Nuptias, sed potiùs Adulteria, mihi non videntur satis acutè, ac diligenter considerare, quid dicant: They that saie, The Marriage of sutche menne, or vvemen, (as haue Vowed Chastitie) is no Mar∣riage, but rather Aduouterie, seeme vnto me not to cōsider discretely, and wisely, what they saie. And againe, Fit per hanc minùs consideratam opinionem,* 1.677 vt cùm volunt eas separatas reddere Continentiae, faciant Maritos earum Adulteros Veros, cùm suis Vx∣oribus viuis, alteras duxerint: It commeth to passe by this Vnaduised Opinion, that where∣as they wil remooue these weemen, that so haue Vowed, from their Husbandes, and force them to continewe in their Single Life, they make the Husbandes of them Aduouterers in deede, in case they marrie againe, their owne Wiues beinge stil aliue.

Thus therefore, M. Hardinge, you maie imagine, S. Augustine saithe vnto you, as he did vnto them: Ye speake fondely, and vnaduisedly, and vnderstande not, what ye speake.

And yet one of your Companions there telleth vs,* 1.678 that he is vndoubtedly the Diuelles Minister, that wil saie, as S. Augustine saithe, that the Marriage of sutche personnes is true, and verie Marriage. Thus by the Iudgemente of your late Loua∣nian Cleregie, S. Augustine is becomme the Minister of the Diuel.

But M. Hardinge hath further to saie, that S. Augustine calleth this kinde of marriage VVoorse then Aduouterie: An other calleth it Inceste: & an other Sa∣crilege. That the Ancient Fathers haue thus written, it is true, & not denied.

How be it,* 1.679 good Reader, as I haue partely shewed before, these, and other like woordes haue procéeded, more of a zele, and heate of minde, then of profounde con∣sideration, and Iudgemente of the cause. Neither maie wée alwaies straine sutche saicinges to the vttermoste. For whereas S. Augustine saithe, Sutche Marriage is woorse, then Aduouterie, he saithe neuerthelesse immediately after in y^• same place, It is true, and very Marriage in deede before God, and Man, and no Aduouterie. His woordes be these:* 1.680 Non quòd ipsae Nuptiae vel talium damnandae iudicentur. Damnatur Propositi fraus: Damnatur fracta Voti Fides: &c. Damnantur tales, non quia Con∣iugalem Fidem posteriùs inierunt, sed quia Continentiae Primam Fidem irritam fe∣cerunt: Not that the Marriage of sutche personnes is to be blamed. The defrau∣dinge of theire pourpose, and the breache of theire Vowe is blamed. Sutche are blamed, not for that they haue entred into the Faithe of Matrimonie: but for that they haue broken their Firste Faithe, or promisse of continente Life. So likewise S. Augustine saithe of a Woman,* 1.681 that vsed to painte her face: Etsi impudica circa homines non sis, tamen corruptis, violatis{que}, quae Dei sunt, Peior Adultera detineris: Although thou be no euil woman, as touchinge menne, yet thus colouringe, and corruptinge thy face, whiche thou haste of God, thou arte vvoorse then an Aduoutresse. Here, by waie of comparison, and in heate of speeche, S. Augustine saithe. That paintinge of the face is woorse then Aduouterie.* 1.682 In like sense S. Cyprian saithe, Diabolo peior est, qui foeminarum aspectibus feritur: He that is striken, or moued with the sighte of Wemen, is vvoorse then the Diuel. Likewise againe he saithe, Multò grauior, & Peior est Moechi causa,* 1.683 quàm Libellatici: An Aduouterers case is vvoorse, then is the case of him, that hath betraied the Faithe.

Sutche comparisons, as I haue saide, maie not wel be rackte to al pourposes: but must be taken so far foorthe onely, as they were meante. Otherwise the same S. Cyprian saithe,* 1.684 Peius est, quam moechari, Continentiam ducere criminosam: To liue Ʋnchastely vnder the coloure of Chaste life (as your Cleregie dooeth) is vvoorse then Aduouterie. Here, M. Hardinge, S. Cyprian saithe, that your vnchaste Chastitie, and coloured Vaunte of Virginitie is vvoorse then Aduouterie.

So S. Ambrose, when he had saide, If shée haue a minde to marrie, shée com∣mitteth Aduouterie, shée is made the Handmaide of Deathe, He addeth further, as of a greater euil,* 1.685 Si hoc ita est, quid de illa dicendum est, quae occulta, & fortiua turpitudine constupratur, & fingit, se esse, quod non est? Bis Adultera est: This beinge so, vvhat then shal vvee saie of her, that is defiled with secrete, and priuie filthinesse: and faineth her selfe to be, that in deede shee is not? Shee is tvvise an Aduoutresse. Here S. Ambrose calleth your painted Virginitie Double Aduouterie. So S. Chry∣sostome, Virginitas ista cum Viris plùs ab omnibus arguitur,* 1.686 quàm stuprum ipsum: This Virginitie of Weemen emongest menne, is more reprooued of al menne, then Fornication it selfe.

By these fewe wée maie y^• better vnderstande the place, that M. Hardinge hath here alleaged, of S. Paule vnto Timothee.* 1.687 When they waxe wanton against Christe, they wil marrie, hauinge damnation, bicause they haue broken their Firste Faithe. Notwith∣standinge in deede S. Paule spake these woordes, neither of Vowes, nor of Vowe∣breakers: but of the Widowes, that were appointed to attende vpon the Olde, and sicke personnes, and therefore were reliued, and founde by the Churche.

But let vs imagine, as M Hardinge would haue vs, that S. Paule spake al this of the breache of Vowes. And let Prima Fides, The Firste Faithe, be the Vowe of Chastitie. How be it in deede our Firste Faithe is the Faithe, that wée promise in Baptisme,* 1.688 and none other. And so S. Hierome seemeth to take it. For thus he writeth, Non s••nt digni Fide, qui Primam Fidem irritam fecerunt: Marcionem lo∣quor, & Basilidem: They be not woorthy to be beleeued, that haue foresaken their Firste Faithe: I meane Marcion, and Basilides. These two famouse Heretiques Marcion,

and Basilides,* 1.689 were not condemned for breakinge any Vowe of Chastitie, but for refusinge the Faithe of Christe: whiche S. Hierome calleth, The Firste Faithe.

S. Paule maketh no mention of any Vowe, but onely rebuketh sutche light, & waueringe Wemen, as beinge of longe time founde by the Charges of the Con∣gregation, pourposely to reliue the sicke, and the feeble, afterwarde foresooke bothe the Congregation, and Christe too, and became Heathens, and folowed the Diuel. For so S. Paule saithe, Nonnullae iam deflexerunt post Satanam: Many sutche wemen are already gonne after Sathan. But if S. Paule spake this of the breache of Vowes, with what eies then, M. Hardinge, doo you reade his woordes? Or what aduan∣tage can you hope to finde in sutche Authorities, as doo so expressely crie againste your selfe?* 1.690 S. Paule saithe euen there, in the same place, Vidua eligatur non mi∣nor annis sexaginta. Iuniores Viduas reijce. Volo iuniores Viduas nubere: liberos gignere: domum administrare: nullam occasionem dare Aduersario, vt habeat ma∣ledicendi causam: Let no Widowe be chosen vnder threescore yeeres of age. Refuse yonge vvidovves. I vvil, that yonge vvidovves be married: bringe vp theire Children: ouersee theire house: and geue no occasion to the aduersarie to speake il.

If these woordes of S. Paule muste déedes be taken of Vowes, and none other∣wise, why doo you so violently, contrarie to S. Paules commaundemente, either force, or suffer yonge Maides, and girles to receiue these Vowes? Why doo ye not staie them vntil they be striken in age, that they maie be thréescore yeeres Olde, before they Vowe? It is no reason, ye should in one place claime by one Woorde, and breake so many.

You saie,* 1.691 The Vowe of Chastitie is annexed vnto Holy Orders by the Ancient Consti∣tution of the Churche, and by the Apostles of Christe. For trial of your truthe herein, I beséeche you, to consider these sewe in stéede of many.

Your owne allowed,* 1.692 and principal Doctour Gratian saithe thus, Copula Sacer∣dotalis, vel consanguineorum, nec Legali, nec Euangelica, nec Apostolica authori∣tate prohibetur: Priestes marriage is not forebidden by any Authoritie, either of the Lavve of Moses, or of the Gospel, or of the Apostles.

Clemens Alexandrinus saithe,* 1.693 Omnes Apostoli Epistolae, quae moderationem docent, & continentiam, cùm & de Matrimonio, & de Liberorum procreatione, & de do∣mus administratione innumerabilia praecepta contineant, nunquam tamen hone∣stum, moderatum{que} Matrimonium prohibuerunt: Al the Epistles of the Apostle, whiche teache sobrietie, and continente life, whereas they conteine innumerable Preceptes touchinge Matrimonie, bringinge vp of Children, and gouernemente of House, yet they ne∣uer forebade Honeste, and sober Marriage.

Car••inal Caictanus saithe,* 1.694 Nec ratione, nec authoritate probari potest, quòd, absolutè loquendo, Sacerdos peccet contrahendo Matrimonium. Nam nec Ordo, in quantum Ordo, nec Ordo, in quantum Sacer, est impeditiuus Matrimonij. Siquidem Sacerdotium non dirimit Matrimonium contractum, siue antè, siue pòst: se∣clusis omnibus Legibus Ecclesiasticis: stando tantùm ijs, quae habemus à Christo, & Apostolis: It cannot be proued, neither by reason, nor by Authoritie, speakinge absolutely, that a Prieste sinneth in marrieinge a wife. For neither the Order of Priest∣hoode, in that it is Order, nor the same Order, in that it is Holy, is any hinde∣rance to Matrimonie. For Priesthoode breaketh not Marriage, whether it be contracted before Priesthoode, or aftervvarde: settinge al Ecclisiastical Lawes aparte, and stan∣dinge onely vnto those thinges, that vvee haue of Christe, and his Apostles.

Abbate Panormitane saithe,* 1.695 Continentia non est de Substantia Ordinis, nec de Iure Diuino: Single life is not of the substance of the Order of Priesthoode, nor of the Lavve of God.

Likewise Antoninus saithe, Episcopatus ex Natura sua non habet opponi ad Matrimonium: The office, or Degree of a Bishop, of the Substance of Nature of it

selfe is not contrarie to Matrimonie.* 1.696 Hereby ye maie easily sée, M. Hardinge, howe true it is, that you saie, The Vowe of Chastitie is annexed to Holy Orders, and that by the Apostles Ancient Constitution.

But this Order, you saie, was taken, for that, hauinge the vse of Wedlocke wée cannot Praie. And to that ende ye allege the Authoritie of S. Paule: Where also ye might haue alleged the names and saieinges of sundrie Fathers.* 1.697 Origen saithe, The Holy Ghoste in time of Copulation forsaketh a man, yea although he were the Prophete of God. An other saithe, Virginitas Sola potest animas hominum praesentare Deo: Onely Virginitie is hable to presente the Soule of man vnto God. S. Hierome saith. Quotiescunque vxori debitum reddo, orare non possum: As often as I doo my duetie to my wife, I cannot Praie. And to this pourpose Pope Siricius vndiscretely, & fondely abuseth the Holy Woorde of God.* 1.698 Thus he saithe, Qui in Carne sunt, Deo placere non possunt: They that be in the Pleashe, cannot please God.

These woordes séeme very harde, & sounde mutche to the derogation of Goddes Ordinance. And therefore Ignatius S. Iohns Scholare saithe, Si quis Legitimam Commixtionem, & Filiorum procreationem Corruptionem, & Coinquinationem vocat, ille habet cohabitatorem Daemonem Apostatam: If any man calle lawful Copula∣tion, and Begeattinge of Children,* 1.699 Corruption, and Filthinesse, he hath the Diuel that felle from God dvvellinge vvithin him.

In like manner saie the Learned godly Bishoppes in the Councel of Gangra: Si quis discernit Presbyterum Coniugatum,* 1.700 tanquam occasione nuptiarum, quòd offerre non debeat, & ab eius Oblatione abstinet, Anathema sit: If any man make diffe∣rence of a Married Prieste, as if he maie not Minister the Oblation, (or Holy Communion) bicause of his Marriage, and absteineth from his Oblation, accursed be he.

Likewise it is written in the Councel of Constantinople:* 1.701 Si quis praesumpserit contra Apostolicos Canones aliquos Presbyterorum, & Diaconorū priuare à Contactu, & Communione legalis vxoris suae, Deponatur. Similiter & Presbyter, aut Diaco∣nus, qui Religionis causa Vxorem suam expellit, excommunicetur: If any man, contrarie to the Apostles Canons, presume to remooue either Prieste, or Deacon from the vse, and Companie of his lavvful vvife, let him be depriued. And in like manner let the prieste, or Deacon be excommunicate, y^t putteth avvaie his vvife vnder the colour of Religion.

As touchinge the place of S. Paule,* 1.702 Defraude not your selues, One an Other, Onlesse it be of consente for a season, that ye maie attende vnto Fastinge, and Praier. He speaketh not this of that kinde of Praier, that is commonly, & daiely vsed of al the Faithe∣ful, as wel Married, as Vnmarried, but onely of the General, & Solemne Praier of the whole Congregation, whiche then, as in time of Persecution, and feare of enimies, was keapte onely in the night: and al the whole multitude of the Faithe∣ful was charged to be presente at the same. At whiche times it was necessarie, that bothe the man, and the wife should leaue the one the others companie, and resorte to Praier.

So it is written in the Prophete Ioel,* 1.703 Blowe vp the Trumpe in Sion: Proclaime a solemne Faste: Cal togeather a Congregation of the People. Let the Breedegroome leaue his bedde: Let the Spouse comme from her Chamber. Let the Priestes, the Ministers of God, weepe bitweene the Entire, and the Aultar: And let them saie, O Lorde spare thy people, and geue not ouer thine Enheritance vnto Confusion. Of the like kinde of General, and So∣lemne Praier:* 1.704 Tertullian saithe thus, Quis Solennibus Paschae abnoctantem Vxo∣rem securus sustinebit? What man (beinge an Heathen,) can without mistruste suffer his Wife (beinge a Christian Woman) to be awaie from him at the Solemnitie of the Easter Praier?

Of sutche Solemne, and Seldome méetinges S. Paule speaketh: and not of the Daiely, Vsual, and Common Praiers of al Christians.

Otherwise,* 1.705 touchinge the Puritie, and Holinesse of Married people, S. Augu∣stine saithe, Quòd Paulus ait,* 1.706 Quae innupta est, cogitat ea, quae sunt Dn̄i, vt sit sancta & Corpore, & Spiritu, non sic accipiendū est, vt putemus, non esse Sanctam Corpore Chri∣stianam Coniugem Castam. Omnibus quippe Fidelibus dictum est, Nescitis, quo∣niam Corpora vestra templum sunt Spiritus Sancti? Sancta sunt etiam Corpora Coniugatorum, fidem sibi, & Domino seruantium: Whereas S. Paule saithe, Shee that is Ʋnmarried, thinketh of the thinges, that perteine vnto the Lorde, that shee maie be Holy bothe in Body, and in Sprite, it maie not so be taken, as though wee should thinke, a Christian wife liuinge Chastely with her Husbande, is not Holy in Body. For it is generally saide vnto al Faitheful, Knowe ye not, that your Bodies be the Temple of the Holy Ghoste? Therefore if the Man, and VVife keepe their Faithe bothe bitweene them selues, and to the Lorde, their Bodies are Holy.

But, These Euangelical Vowbreakers, saithe M. Hardinge, pretende Paphnutius to be their Proctoure. Whether he be Our Proctoure, or no, it forceth not greately, Notwithstandinge it is plaine, He was then the Onely Proctoure for the Truthe, and that againste the General Consente of al the whole Councel bisides. And al∣though he were but One man alone, yet the whole Councel gaue place vnto him. Sozomenus saithe,* 1.707 Synodus laudauit sententiam Paphnutij, & nihil ex hac parte san∣ciuit: Sed hoc in vniuscuiusque Voluntate, sine vlla Necessitate reliquit: The Councel commended Paphnutius iudgement, and, touchinge this mater of Marriage, made no Decree at al: but leafte it to eche mannes owne Wil, without any force of Necessitie.

Of Our side thus mutche Paphnutius saithe,* 1.708 Marriage is Honorable: And the Companie of Man, and Wife is (not filthinesse, as these menne séeme to saie, but) Cleanenesse and Chastitie.

But, M. Hardinge, if the same Holy Father Paphnutius weighe so mutche of your side, as you pretende, wherefore then dothe One of your Companions of Lo∣uaine so lightly, & so disdainefully controlle that whole Storie, with the vtter dis∣credite, and condemnation of the Writers? For thus hath he not doubted to pu∣blishe his iudgemente therein to al the worlde:* 1.709 Mihi, nescio quomodo, in dubium ve∣nit fides huius Historiae de Paphnutio. Sunt enim, quae suspicionem important, eam esse Arianorum, aut Impudicorum hominum Commentum. Tota enim haec res à Socrate pendet, & Sozomeno: quorum alter Nouatianus fuit: alter Theodorum Mopsue∣stensem à quinta Synodo damnatum magnis laudibus extulit: I knowe not howe, this Storie of Paphnutius seemeth to mee to be of doubteful credite. For there be maters, that make mee to suspecte, that it is but a vaine forged tale, either of the Arian Hereti∣ques, or of somme other filthy personnes. The whole mater hangeth of Socrates, and Sozomenus: Of whiche twoo, the one was a Nouatian Heretique: The other highly com∣mendeth Theodorus of Mopsuesta, beinge condemned by the Fifthe Councel.

Thus your Felowes make this whole Storie to be but a vaine Fable: and the Authours, and Writers thereof, Socrates, and Sozomenus, to be Heretiques, Nouatians, Arians, Vnhoneste, and Shamelesse personnes. And therefore, I trowe, ye wil not saie, they are your Proctours.

Wereas S. Chrysostome saithe,* 1.710 Marriage is so reuerende a thinge, that a man maie therewith ascende into the Holy Throne, and be made a Bishop, notwith∣standinge he haue a wife: and that S. Paule suffereth not them, that haue twise married, to atteine sutche a roume, By these woordes, saithe M. Hardinge, Chry∣sostome condemneth the impure Bigamie of Our Holy Gospellers. Againe he saithe, If this Defender presse vs with Chrysostome, wee answeare, that, although Chrysostome graunte, that a Married man maie ascende to the Holy seate, yet he saithe not, that a man maie descende from that Holy seate to the Bridebedde. For wee denie vtterly, that any man after that he hath receiued Holy Orders maie marrie. Neither can it be shewed, that the Mar∣riage of sutche was euer accoumpted lawful in the Catholique Churche.

I doubte not,* 1.711 good Reader, but it shal easily appeare, that M. Hardinge in ei∣ther of these twoo partes was fowly deceiued. For firste Chrysostome, as it is plaine by his woordes,* 1.712 whiche M. Hardinge in his translation hath pourposely falsified, expoundeth these Woordes of S. Paule, The Husbande of One vvife, not of a man, that neuer had but one wife in al his time, but of a man, that hath but one wife at one time. If M. Hardinge shal thinke, this Exposition to be strange, and vnlikely, let him remember, that Chrysostome him selfe thereof wri∣teth thus:* 1.713 Vnius Vxoris virum. Non hoc veluti sanciens dicit, quasi non liceat abs{que} Vxore Episcopum fieri, sed eius rei modum constituens. Iudaeis quippe licitum erat, etiam Secundo Matrimonio iungi, & Duas itidem Simul habere Vxores: The Hus∣bande of One VVife: S. Paule writeth not this, as makinge a Lawe, as if it were not law∣ful for a man to be made a Bishop without a wife: but he appointeth an order in that behalfe. For it was lawful for the Jewes to be coupled in the Seconde Matrimonie, and to haue Tvvoo vviues at one time.

In like sorte saithe S. Hierome,* 1.714 Quidam de hoc loco ita sentiunt: Iudaicae, inqui∣unt, Consuetudinis fuit, vel binas vxores habere, vel plures. Et hoc nunc volunt esse Praeceptum, ne is, qui Episcopus eligendus est, vno tempore Duas Pariter Vx∣ores habeat: Touchinge this place somme men thinke thus: By the Custome of the Jewes it was lawful for a man, to haue Tvvo vviues, or moe at once. And this they take to be the Apostles Commaundement, that he, that is to be chosen a Bishop, haue not Tvvoo vviues,* 1.715 or moe togeather at one time. Againe he saithe, Diaconi sint Vnius vx∣oris viri: Non, vt si non habuerint, ducant: Sed ne Duas habeant: Let the Deacons be the Husbandes of One vvife: not that they should needes marrie a wife, if they haue none: but that they shoulde not haue Tvvoo vviues togeather.* 1.716 Likewise saithe Cardinal Caietane, Apostolus Episcopis permittit Vnam Vxorem, Coeteris plures: The A∣postle suffreth a Bishop to haue One VVife: Others he suffreth to haue Moe.

And to this pourpose Isidorus séemeth to saie, Castimoniam non Violati Corporis perpetuò obseruare studeant:* 1.717 aut certè Vnius Matrimonij vinculo foederentur: Let them studie to keepe and continewe the Chastitie of their Body vndefiled: or els, let them be coupled with the bande of One Marriage.

Of sutche a one, Pope Leo wrote sometime vnto the Bishops of Mauritania,* 1.718 Sicut ad nos relatum est, Duarum simul est Maritus Vxorum: As wee are enfour∣med, he is at one time the Husbande of Tvvoo vviues. And therefore he addeth his iudgemente of him: Priuandum honore decernimus: Wee thinke him meete to be depriued of his promotion.

Of this kinde of Seconde Marriage Chrysostome speaketh, I meane of hauinge two Wiues aliue togeather: And not of marrieinge the Seconde wife after the death of the Former.* 1.719 And therefore he saithe, Secundam quidem accipere, secun∣dum Praeceptum Apostoli licitum est: Secundum autem Veritatis rationem Verè For∣nicatio est. Sed cùm▪ permittente Deo, Publicè, & licenter permittitur, fit Honesta For∣nicatio: To take the Seconde vvife (while the firste is aliue) accordinge to the Apostles commaundemente, it is lawful: But by the Judgemente of the Truthe in deede it is Forni∣cation. But while as by Goddes permission it is openly, and lawfully suffered, the Fornica∣tion is made Honeste. This laste Clause the Glose there expoundeth thus: Forni∣catio cum ea, quam permisit Moses post repudiatam assumi: Fornication, I meane, with her, whome Moses suffered to be taken to wife after the Diuorce of the Firste.

Thus therefore S. Chrysostome saithe, that sutche a man, as had Twoo wiues togeather at one time, or was Diuorced from One wife, and had married an other, might not be chosen to be a Bishop.* 1.720 For otherwise, Tertullian saithe vnto the Bishoppes of the Catholique Churche: Apud vos Episcopi sunt Digami: There be Bishoppes emonge you (he meaneth emonge the Catholiques) that haue married tvvoo vviues, the one after the deathe of the other.

If al this wil not suffise,* 1.721 I referre mee selfe to Chrysostomes owne omes Woordes. Thus he writeth: S. Paule restreineth Vnchaste personnes, not permitting them, that haue married tvvoo vviues, to be Chosen to the gouernmente of the Churche. His reasons be these,* 1.722 Nam qui vxori, quae decessit (à se) beneuolentiam nullam seruasse depre∣henditur, quo pacto potest ille esse bonus Praeceptor Ecclesiae? Imò quibus criminibus non subijcitur in dies? Nostis enim, quòd, etsi per Leges Secundae nuptiae permit∣tuntur, tamen ea res accusationibus multis patet: For he that is founde, to haue borne no good wil vnto his wife, (not that is deade, but) that is gonne from him, howe can he be a meete Maister for the Churche of God? Nai rather to what quarrelles, and accusations (by meane of these twoo Wiues) shal he not be subiect euery daie? For you know, although by the Lawe the Marriage of the Seconde VVife (after the Diuorce of the firste) be suffered, yet the mater lieth open to many offences.

It appeareth, saithe Chrysostome, that he bare no good wil towardes his For∣mer Wife, not, that nowe is deade, but that is diuorced, and so departed from him. And therefore oftentimes growe many accusations, and griefes, bitwéene the Wiues, the Children, the Frendes, and others: for partinge of goodes: for restoa∣ringe of dowers, and other like quarrelles. For to haue spoken of good vvil, or affection towardes the Former Wife, being deade, it had benne impertinent, and to no pourpose.

Thus mutche, toouchinge Chrysostomes iudgement vpon these Woordes of S. Paule, The Husband of One VVife. Notwithstandinge I denie not, but cer∣taine other Auncient, and Learned Fathers haue taken it otherwise.

Laste of al M. Hardinge vnwares falleth into the same Negatiue Diuinitie, that he so often, and so mutche abhorreth. For thus he saithe, Wee denie vtterly, that any man, after that he hath receiued Holy Orders, maye Marrie. Neither can it be shewed, that the Marriage of sutche was euer accoumpted lawful in the Catholique Churche. It this tale be true. then be al the Greeke Priestes Votaries, as wel, as the La∣tines. But it is noted vpon the Decrées,* 1.723 Graeci continentiam non promittunt, vel Tacitè, vel Expressè: The Greekes make no Promisse of continente, or Single Life, neither Secretely, nor Expressely. And in the Councel holden at Ancyra it is concluded thus, Diaconi,* 1.724 quicunque ordinantur, si in ipsa Ordinatione protestati sunt, & dixerunt, velle se Cōiugio Copulari, quia sic manere non possunt, Hi si postmodum Vxores duxerint, in Ministerio maneant: Proptereà quòd Episcopus illis licentiam dederit: Deacons as many, as be ordred, if at the time of receiuinge Orders, they made Protestation, and saide, that they vvoulde Marrie, for that they finde not them selues hable so to conti∣newe without Marriage, if they aftervvarde Marrie, let them continewe in the Mi∣nisterie: for as mutche as the Bishop hath geuen them licence. M. Hardinge, I trowe, wil not denie, but Deaconship is one of the Holy Orders. Yet Deacons at the time of theire Consecration makinge Protestation solemnely before the Bishop, were licenced by this Councel to Marrie at any time afterward: and the same Marriage, contrarie to M. Hardinges position, was euermore in the Catholique Churche ac∣coumpted lawful.

So saithe Pope Steuin,* 1.725 Graecorum Sacerdotes, Diaconi aut Subdiaconi Matri∣monio Copulantur: The Greeke Priestes, Deacons, or Subdeacons are coupled in Matrimonie.* 1.726 Vpon whiche woordes the Glose noteth thus, Multi ex hac litera di∣xerunt, quòd Orientales possunt contrahere in Sacris Ordinibus: Many haue saide vpon occasion of this texte. that the Priestes of the Easte Churche (contrarie to that M Hardinge so certainely here assureth vs) maye Marrie, beinge vvithin Holy Orders.

And of the Priestes of the Weaste Churche Cardinal Caietane saithe,* 1.727 Papa potest dispensare cum Sacerdote Occidentalis Ecclesiae, vt Vxorem ducat,

nulla existente causa Publicae Vtilitatis: The Pope maie dispense withe a Priste of the VVeaste Churche, to Marrie a VVife, although there be no manner cause of Com∣mon Profite.

Athanasius saithe,* 1.728 Multi quoque ex Episcopis Matrimonia non inierunt: Monachi contrà Parentes liberorum facti sunt: Many of the Bishoppes (he saithe not al, but Many) haue not Married. (By whiche woordes he geueth vs to vnderstande, that Somme haue Married.) Contrarievvise, Monkes haue becomme Fathers of Children.

Cassiodorus writeth thus,* 1.729 In illo tempore ferunt Martyrio Vitam finisse Eupsy∣chium Caesariensem (Episcopum) ducta nuper Vxore: dum adhuc quasi Sponsus esse videretur: At that time they saie, Eupsychius the Bishop of Caesaria died in Martyrdome, hauing Married a VVife a litle before, beinge as yet in manner a newe married man.

Likewise M. Hardinge mighte haue founde it noted in his owne Glose, Dicunt, quòd olim Sacerdotes poterant contrahere,* 1.730 ante Siricium: They saie, that in Olde times, before Pope Siricius (whiche was about foure hundred yéeres after Christe) it vvas lavvful for Priestes to Marrie.

But wée shal haue occasion to speake hereof more hereafter. In the meane season, good Christian Reader, by these few, as by a taste, thou maiste easily iudge, howe true it is, that M. Hardinge telleth thée, that Marriage in them, that had receiued Holy Orders, was neuer thought lawful in the Catholique Churche.

The Apologie, Cap. 8. Diuision. 2.

And, as Sozomenus saithe of Spiridion, and as Nazianzene saithe of his owne Father, wee saie, that a good and diligente Bishop dothe serue in the Ministerie neuer the woorse, for that he is Mar∣ried, but rather the better, and with more hablenes to doo goode.

M. Hardinge.

VVere it not, that the weight of these maters required an vpright, and plaine dealinge, for ciuilities sake, I could be contente sommetimes to spare you, and where ye make manifeste lyes, to vse a softer worde, and terme them fittens. But nowe if I tel you that you vse your accustomed Figure Pseudologia, whiche is Lyinge in plaine Englishe, I truste you wil beare with my plainenes: amend your owne faulte, and consider the Power of Truthe, that causeth me to be so bolde with you. This I * 1.731 am suer of, that neither Sozomenus, nor Gregorie Nazienzene, nor Eusebius Li. 10. Cap. 5 as you haue caused your bookes, both Latine and Englishe, to be noted in the Margent, where ye mistake Eusebius for Rufinus:* 1.732 Nor Nazianzene either in Monodia, as you note also in the Margent,* 1.733 nor in the funeral Oration that he made of his Father, hath any sutche sayeinge, as ye reporte of them. For howe could thei say, that a Bishop serueth in his ministerie neuer the worse, but rather the better, and with more hablenesse to doo good, for that he is Maried, the Scripture beinge so plaine to the contrary? VVhat, were ye they were either so ignorante, or so forgetful, or so mutche inclined to promote your Carnal Doctrine of Priestes Mariages, as to say so, notwithstandinge that S. Paule writeth to the Corinthians? Saithe he not of them that be Maried,* 1.734 that sutche shal haue tribulation of the fleshe? Sayeth he not, He that is without a VVife, careth for the thinges of our Lorde howe he may please God? Of him that hath a VVife, saieth he not, that he careth forthe thinges that be the worldes, how he may please his wife, and is diuided? Finally saieth he not, I tel you this thing for your profite, not to tangle you in a snare, but for that, whiche is honest, and comely vnto you, and that whiche maye geue you readines to praie to God without lette? VVherefore recant for shame that fowle erroure, that a Bishop serueth the better in his ministerie, and is the more able to do good for that he is Maried.

Sutche men,* 1.735 sutche Doctrine: fleashly men, fleashly Doctrine.

Nowe therefore see you not, how great is your impudencie, in that you lye your selfe, and Father sutche a fowle lye vpon sozomenus,* 1.736 and that light of the world in his time Gregorie Nazianzene? The wordes of Sozomenus be these: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. that is to saie, Spiridion was a Husbandman, hauinge vvife and Children, and yet for al that he vvas neuer the vvoorse about Goddes ser∣uice. Of this place we graunt,* 1.737 ye maie saie with Sozomenus, that Spiridion serued God neuer the vvoorie, for that he was Maried. But howe, and whereof gather ye, that he serued God the better, and was more able to do good bicause of his Mariage? Spiridion obteined that Priuiledge through* 1.738 especial Grace by his excedinge vertue, whiche is graunted to fewe. And the Priuileges of a fewe make not a Law for al in general, ye knowe, as Nazianzene saieth.

Furthermore if the woordes of Sozomenus,* 1.739 that ye builde your carnal Doctrine vpon, be wel examined, ye shal finde, that he maketh more against you, then with you. For signifieing that he had VVife and Children, he addeth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Yet for al that he was ne∣uer the woorse about Goddes seruice. This reuocation or exception negatiué (yet for al that &c.) implieth a confession affirmatiue of the contrarie.

Neither maketh the place of Gregorie Nazianzene any whit for you more, then this of Sozome∣nus doth whose woordes be these after the trāslation of Raphael Volaterranus varyinge mutche frō the Greeke:* 1.740 Hic Basilij Pater Basilius item appellatus, etsi matrimonio se vinxit, ita ta∣men in eo vixit, vt nihil propterea ad Perfectam Virtutem, ac Philosophiam consequendam impediretur. Basiles Father, who was named also Basile, although he put him selfe in bondes of Matrimonie, yet he liued so herein, as he vvas letted no vvhit from the atteininge of perfite Vertue and Holy knovvledge. VVere not Marriage a lette and hinderaunce to perfection requisite in a Bishop,* 1.741 this Learned man coulde not rightly haue saide, Ita tamen in eo vixit, &c. Yet for al that he liued so, &c.

Right so it is easi to put him from the holde he taketh of Chrysostome, by Chrysostome him selfe. For least any man should thinke,* 1.742 Whereas S. Paule saieth, A Bishop oughte to be the Husbande of one VVife, that the same order contineweth stil in the Churche, thereto he saithe in his seconde Homilie De Patientia Iob:* 1.743 Nō ea ratione, quòd id nunc in Ecclesia obseruetur. Oportet enim omni prorsus castitate Sacerdotem ornatum esse. S. Paule (saieth he) required this, not in considera∣tion, that the same be nowe obserued in the Churche. For it behooueth a Bishop to be garnished with al manner a Chastitie.

The B. of Sarisburie.

Here commeth M. Hardinge in a lofte with, Io Triumphe, as hauinge beat∣ten downe al the world vnder his féete: And, as beinge already in sure possession of the Victorie, he crieth out, Impudencies, Levvde Lies, fovvle Faultes, and pretie Fittens: And ful terribly chargeth vs, like a Conqueroure, to render our selues, and to recante for shame. This newe courrage is suddainely blowen v∣pon him, for that he thinketh, wee haue intruded vpon his office, and, as he saithe, haue corrupted, and falsified and Holy Fathers. But it were a woorthy mater to knowe, wherein. Forsooth wée saie, by the reporte of Sozomenus, and Grego∣rius Nazianzenus, that Spiridion, and Gregorie Father vnto Nazianzene, be∣inge bothe Married Bishoppes, notwithstanding theire Marriage, Vvere neuer the vvoorse hable to doo theire Ecclesiastical offices, but rather the better.

Here M. Hardinge of him selfe, and fréely confesseth, these Holy Fathers were neuer the vvoorse hable to doo theire offices. For so mutche the woordes of So∣zomenus importe, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But that they were the better hable to doo theire offices, bicause of theire Wiues, that he denieth vtterly: and herein, he saithe, wée are corrupters, and Falsifiers of the Fathers. And thus the whole difference, that is bitwéene M. Hardinge, and vs, touchinge this mater, standeth onely in these twoo poore woordes, Rather the better, and, Neuer the vvoorse.

Nowe,* 1.744 gentle Reader, that thou maiste be the better hable to iudge bitwéene vs, I beséeche thee indifferently to weigh these woordes.

Gregorie Nazianzene hereof,* 1.745 that is, of the helpe, that his Father, beinge the Bishop of Nazianzum had by his Wife, writeth thus: Illa, quae dara est Adamo, &c. Eua, that was geuen to Adam for a Helper, for as mutche, as it was not good for Man to be alone, in steede of a Helper became his Enimie. It foloweth, Meo autem Patri Mater mea data illi à Deo,* 1.746 non tantùmm Adiutrix facta est, id enim minùs esset mirum, sed etiam Dux, & Princeps, Verbo, Facto{que} inducens illum ad res optimas. Et alijs qui∣dem in rebus quamuis optimum esset, subditam esse Viro, propter iura Coniugij, tamen in Pietate non verebatur, Seipsam illi Magistram exhibere: My Mother beinge geeuen to my Father of God, became not onely his Helper, for that had benne no great woonder, but also was his Leader, and Captaine, bothe by VVoorde, and by deede trai∣inge him vnto the beste. And, albeit in other thinges it were beste for her to be subiecte vnto her husbande for the Right of Marriage,* 1.747 yet in Religion, and Godlinesse, shee doubted not to becomme his Maistresse.

These woordes, M. Hardinge, be plaine, and cleare, and without fitton. Gre∣garie Nazianzene saithe, that his owne Mother was vnto his Father the Bishop of Nazianzum, a a Helper, and a Directour, bothe by VVoorde, and deede, to leade him to the beste: and that in al other thinges beinge his Inferiour, yet in Religiō and Godlinesse shee vvas his Maistresse. And yet must al these woordes, so open, to plaine, so cleare, be drowned with your simple distinction, of Rather the better, and neuer the vvoorse? Maie wee not now allow you with fauour, to take al these, that ye cal Fittons, Lies, Corruptions, and Falsifieinges, home againe vnto your selfe?

If yowe neuer readde these thinges before, it is no greate marueile. Yowe muste remember, Al Trueth maie not be measured by your Readinge.

In déede, Marriage, as also al other like outwarde thinges, of it selfe is neither good,* 1.748 nor il: but as it is vsed. S. Paule saithe, If the Virgine marrie, shee finneth not. He that Marrieth out his Virgine, finneth not. Therefore Gregorie Nazianzene saith, Neutrum horum,* 1.749 nec Matrimonium, nec Coelebs vita, prorsus aut Deo nos Mundóue conciliat: aut à Deo, aut à Mundo alienat: vt alterum natura sua omninò fugiendum sit, alterum absolutè laudandum. Antmus est, qui & Virginitati, & Nuptijs rectè im∣perat: Neither of theise twoo, nor Matrimonie, nor Single life, doothe either ioine vs to God, or to the World: or withdrawe vs from God, or from the world: that the One ought to be refused, and the other absolutely, and of it selfe ought to be praised. It is the Minde, that ruleth boothe Marriage, and Virginitie.

I graunte, there be moe occasions of let, and hinderance in Matrimonie, then in Virginitie, & specially in times of Persecution. The natural affection of Wife, and Children often mollifieth, and melteth the harte, and causeth a man to looke backewarde. S. Ambrose saithe, Bona Vincula nuptiatum: Sed tamen Vincula. Etsi vincula, tamen Vincula Charitatis: Bonum Coniugium: Sed tamē à Iugo tractum. Good are the Bandes of Matrimonie: Yet are they Bandes. And although they be Bandes, yet are thei Bandes of Charitie. Coniugium (VVedlocke) is good, yet it taketh his name of the Yoke.

This is that tribulation of the Fleashe,* 1.750 that S. Paule speaketh of.

And, al be it these Cares withdrawe, and oppresse the Mynde, as I haue saide, and oftentimes be greate lettes to Godly pourposes: yet, as it wel appeareth by these examples of Gregorie Nazianzene, and Spiridion, in a Godly man they hin∣der nothinge. Neither was this any sutche Singulare Priuilege, as M. Hardinge imagineth, graunted onely to these two Bishoppes, Gregorie, and Spiri••ion, & to none other.

S. Chrysostome saithe generally of al menne, Quamuis Nuptiae plurimum dif∣ficultatis in se habeant,* 1.751 ita tamen assumi possunt, vt perfectiori Vitae impedimento non sint. Notwithstandinge Marriage haue mutche trouble in it selfe, yet maie it so be taken (and vsed,) that it shalbe no hinderance to perfite life. Againe he saithe, Ne excuses te propter Nuptias Dominus tuus Nuptijs interfuit, & Nuptias cohonestauit.* 1.752 Et tu Nup∣tias arguis? Et dicis Nuptias esse impedimentum ad Pietatem? Nullum enim ad Pietatem est obstaculum. Vis cognoscere, quòd nihil obsit, habere Vxorem, & Liberos? Moses nónne Vxorem habuit, & Liberos? Vide & Petrum Columnam Eccle∣siae, quòd & ipse Vxorem habuit. Ne accuses Nuptias: Excuse not thee selfe by thy Mar∣riage. Thy Lorde was at the Marriage Feaste, and honoured Marriage with his Pre∣sence. And yet doost thou blame Marriage? And saiste thou, that Marriage is an hinderance vnto Godlinesse? I telle thee, Marriage is no manner hinderance vnto Godlinesse? Wilt thou know, that it hindreth not to haue VVife, and Chil∣dren? Had not Moses Wife, and Children? Beholde Peter, a Piller of the Churche: He had a VVife. Therefore finde no faulte vvith Marriage.

Againe,* 1.753 writinge vpon these Wordes of the Prophete Esai, Vidi Dominū, &c. He saithe thus, Quis ista lo••uitur? Esaias ille spectator Coelestium Seraphim, qui cum Coniugio commercium habuit: nec tamen extinxit Gratiam: Who speaketh these VVoordes? Esaias the Beholder of the Coelestial Seraphims: who notwithstandinge he had companie vvith his VVife, yet he quenched not the Grace of God.

Againe, Filium habebat, & Vxorem: vt intelligas, non esse malas Nuptias: sed malam esse Scortationem: Esai had a Sonne, and a VVife: that thou maiste vnderstande, that Marriage is not il, but that Pornication is il. And againe, Num obsiabat Matrimonium? Adiutrix tibi data est Vxor, non Insidiatrix: VVhat? Did Marriage hinder thee? No. Thy VVife is geeuen thee to be thy healper, and not to deceiue thee.

Likewise saithe S. Augustine,* 1.754 Sanctissimus Samuel filios genuìt: non ta∣men ••ustitiae suae merita minuit. Zacharias Sacerdos Vir lustus in senectute sua genuit filium. Qua ergo ratione accusatur, quod minimè obesse probatur? Moste Holy Sa∣muel begate Children: and yet nothinge abated the Merites of his righteousnesse. Zacharios the Prieste in his Olde age begate a Childe. VVherefore then is that thinge accused, that is proued to doo no manner hurte?

Nicephorus writinge of Gregorie S. Basiles Brother,* 1.755 the Bishop of Nyssa, saithe thus, Quamuis haberet Coniugem, alijs tamen in rebus non cessit Fratri: Al∣though he had a VVife, yet in other thinges he was Nothinge Inferiour (to S. Basile) his Brother.

S. Augustine saithe,* 1.756 as he is alleged before, Sancta sunt etiam Corpora Con∣iugatorum. Fidem sibi & Domino seruantium: VVhere as Married people keepe theire Faithe bothe to them selues, and to God, theire Bodies be Holy.

Likewise Nazianzene,* 1.757 Etiam illa, quae nupsit, & de ijs, quae sunt Mariti, & de ijs, quae sunt Domini, Solicita est: vt sit Sancta, & Corpore, & Spiritu: Eu••n shee, that is Married, is careful bothe for the thinges, that perteine to her Husbande, and also for the thinges, that perteine to God, that shee maie be Holy bothe in Body, and Sprite.* 1.758 Likewise S. Ambrose, Videmus Virgines de Saeculo cogitare: & Matrimonio iunctos Dominicis studere operibus: Wee see bothe Virgins careful for the world: and Married menne Careful for the vvoorkes of the Lord.

There be troubles in Marriage: It cannot be denied. But so be there also trou∣bles in Single Life: Specially to them, that feare the Iudgementes of God, and haue not the gifte of Chastitie.* 1.759 But Chrysostome saith, Matrimonium non solùm nihil nobis obstat ad Philosophandum Deo, si voluerimus esse sobrij, sed & magnam adfert Consolationem: Comprimit enim insanum Naturae impetum: nec turbari

sint, quasi mare: Sed efficit vt seapha foeliciter in portum appellat. Et ideo Deus Consolationem hanc tribuit humano generi: Marriage not onely hindreth nothing towardes the knowledge and Seruice of God, If wee: wil be sober, but also bringeth vs greate Comforte. For it oppresseth the raginge furie of Nature, and suffreth vs not to be dashte, and toste, as the waues of the Sea: but causeth that our shippe maie luckily arriue into the hauen. And for that cause hath God geuen this Comforte vnto mankind. Therefore Gregorie Nazianzene saith,* 1.760 Nuptiae sunt laudabiles propter eam, quae in Nuptijs est, animi tranquillitatem: Marriage is woorthy of Praise, for the quietnesse, and con∣tentation of minde, that is in Marriage.

To be shorte,* 1.761 Clemens Alexandrinus saith, Habet, vt Castitas, ita etiam Matri∣monium, propria munera, & Ministeria, quae ad Dominum pertinent: As wel Ma∣trimonie, as Chastitie, hath either of them theire peculiare offices perteinge vnto God.

And Chrysostome saithe, Ne quis praetexat Vxorem, vel Liberos, &c. Haec ex∣cusatio, hic praetextus, Diaboli sunt insidiae: Let noman make his excuse by his Wife, or Children, &c. This Excuse, and this pretence is the crafte, and deceitefulnesse of the Diuel. Thus, M. Hardinge, to conclude with Chrysostomes woordes, the Grounde, and Fundation of your Doctrine in this behalfe, is the crafte, and deceitefulnesse of the Diuel.

These thinges considered, I doubte not, but of your courtesie, ye wil take backe your Fittons vnto your selfe. The Conclusion and summe of your whole talke is this: Spiridion serued God neuer the vvoorse, not vvithstandinge he had a VVife: And Marriage is no let, or hinderance to perfite Godlinesse.

The Apologie, Cap. 8. Diuision. 3.

Further wee saie, that the same Lawe, whiche by constraint ta∣keth awaye this libertie from menne, and compelleth them againste there willes, to liue single, is the Doctrine of Diuelles, as Paule saith: and, that euer sithence the time of this Lawe, a woonderful vn∣cleanesse of life, and manners in Goddes Ministers, and sundrie hor∣rible enormities haue folowed, as the Bishop of Augusta, as Faber, as Abbas Panormitanus, as Latomus, as y^• Tripartite VVoorke, whiche is annexed to the Second Tome of the Councelles, and other champions of the Popes bande, yea and as the matter it selfe, and al Histories doo confesse.

For it was rightly saide by Pius the Seconde, Bishop of Rome, that he savve many causes, vvhy VViues shoulde be taken avvaie from Priestes: but that he savve many moe, and more vveightie causes, vvhy they ought to be restoared to them againe.

M. Hardinge.

There is* 1.762 no Lawe in the Churche, that by constrainte taketh awaye from men libertie to Ma∣rie. For S. Paules woordes be plaine,* 1.763 If thou take a wife, thou sinnest not. And likewise, If a Vir∣gine marie, shee sinneth not. But if any Persons haue of theire owne wil, and deuotion Vowed to God chastitie, the same haue imbarred them selues of this general libertie, and by theire Voluntarie Promise, haue bounde themselues neuer to Marie. And in sutche, not onely Marriage it selfe, but also a wil to Marie is damnable, as S. Paule saithe of VVidowes, whiche haue Vowed to liue chaste, that they haue theire damnation (not for that they Marie, but) for that they wil marie. If the Gospellers alleage against this Doctrine the woordes of S. Paule, If a Virgine marie, shee sinneth not: VVee answeare with Chrysostome, and other Fathers, that a Virgine by a Vowe of Chastitie dedicated to

God, if she marrie,* 1.764 doubtlesse she sinneth mutche, for that beside Christe shee hathe surmaried an ad∣uouterer. If they obiecte. It is better to Marrie then to Burne: Let S. Ambrose answeare: VVho saith, that this saieinge perteineth to her, that hath not promised, to her that is not yet vailed. And by restrai∣ninge them from Marriage,* 1.765 the Churche vseth no tyrannic: nor if it teache, that sutche ought to fore∣beare Marriage, is that to be accoumpted the Doctrine of Diuels, but of the Holy Ghoste, whereby men are kepte from wilful dammation. To forebidde Marriage wholy, Vniuersally, and altogeather, that is the Doctrine of Deuils. But to iudge Marriage for somme state, and Order, of lesse conuenience, then the Single Life, or after Vowe of chastitie made, to require perpetual continencie, this is not the Do∣ctrine of Diuels. For S. Paule him selfe did bothe. If these Defenders wil not admitte this answere, and beinge lothe to forsake theire fleashly pleasure, pretende to be moued with the Auctoritie of S. Paule, who calleth the forebiddinge of Marriage the Doctrine of Diuels: I sende them to S. Augustine for an answere in his thirteenthe Booke, and Six the Chapter againste Faustus the Maniche. VVhere for a sufficient solutton of theire obiection, they shal finde these plaine woordes: Ille prohibet, qui hoc malum esse dicit: non qui huic bono aliud melius anteponit. That is to sate, He fore∣biddethe (Marriage) whiche saithe it is euil: not he, whiche preferreth an other better thinge before this good thinge.

Nowe, that I may shewe in what time, and by what persons this Lawe of Single Life was or∣deined, for breuities sake I wil content my selfe with witnes of One onely Councel. VVhiche is the Se∣conde Councel of Carthage, holden in the time of Valentinian and Theodosius the Emperours. VVhere we finde, that this order was taken* 1.766 by the Apostles them selues, and that the Antiquitie obserued, and kepte the same. The woordes of the councel be these, Canone. 2.

Aurelius Episcopus dixit, &c. Aurelius the Bishop saide: VVhereas in the Councel before this, it was treated of the rule of continencie and chastitiè, these three Degrees through their Consecrations be annexed to chastitte by a certaine decree written, to witte, Bishoppes, Priestes, and Deacons. VVhom it is thought good, as it becometh the Holy Prelates, and Priestes of God, and likewise Leuites, or suche as attende vpon Holy Sacramentes, to be continent and chaste in euery condition to thintente thei may simply obteine, that they pray to God for, that we keepe and obserue that, whiche* 1.767 the Apos••les haue taught, and the antiquitie hath kepte. Lo Sir Defender.

VVhat if the Bishop of Augusta finde faulte with Priestes liues? (VVhiche Augusta and whiche Bi∣shop there ye meane, I knowe not, neither wel can I knowe, excepte I sawe your notebooke) what if the Abbot Panormitane, what if one Faber, and one Latomus, men of our time (I trow) and that zelous man whiche wrote the litle tripartite treatise annexed to the Laterane Councel. What so euer he was: what if al these (I saie) moued with a zeale, and beinge desirous of the Clergies Reformation, lamen∣tably complaine of theire loose life? what then?

Gette you fairer painted, and better filled boxes, then these be, or els shal ye al be taken for poore Potticartes.

Touchinge Pius, In Platina ye shal finde these wordes, for one of that Popes saieinges, Sacerdo∣••ibus magna ratione sublatas nuptias, maiori restituendas videri. As mutche to saie in English: that Marriage was taken from Priestes with greate reason, and that it semed it were to be restoared againe with greater. This saieinge reporteth not, that VViues were: taken a waie from Priestes, as you reporte, neither that VViues ought to be restored to Priestes againe.* 1.768 It speaketh onely of Marriage, whiche as, before a man enter into Holy Orders, no Vowe beinge made, is lawful: so by orders taken a Vowe of chast••tie beinge solemly made, is vtterly vnlawful. If this saieinge had made so mutche for your pretensed Marriage, as ye would men to beleue,* 1.769 ye would neuer haue falsified it by sutch chaūge of woordes. VVhether is be more expedient, sutche as come to the clergy, to be required to leade the Sin∣gle life, and to bind themselues thereto by Vowes, or to enioie the common libertie of Mariage,* 1.770 that we leaue to the Churche to discusse and order.

If Pius sawe many weightier causes, for Priestes to haue VViues, then for theire Single Life, as ye pretende he did: why did not he, or you in his steede shewe vs, what and how substantial they be? If they be no better, then you and your felowes haue vttered in your Sermons, and w••t••inges hitherto, they are not worthe••a Pipt nootte. This saieing of Pius is wel to be weighed and scanned.

The B. of Sarisburie.

Who so euer shal wel consider the Fruites that haue growen of this trée,* 1.771 maie easily iudge, by whom it was planted. Certainely S. Paule, when he had géeuen rules, touching the Cleregie, that Bishoppes, & Deacons should be the Husbandes of One Wife, immediately afterwarde, in the same tenoure, & course of Speache, saith thus:* 1.772 The Sprite saithe plainely, that in later times, somme shal departe from the 〈◊〉〈◊〉, geeuinge eare vnto lieinge Sprites, and to the Doctrine of Diuels, vttering lies vnder Hypocrisie, hauing theire Conscience burnte with a hote yron (and therby made vnsensible) Forebiddinge Marriage, &c.

But M. Hardinge saithe, there is no Lawe in the Churche, to restraine Mar∣riage: and that Marriage is not nowe condemned by him, and other of that side, & thought vnlawful Vniuersally in al menne, (for that, he saithe, was the Heresie of Valentinus, Marcion, Montanus, and others) but onely forebidden, and thought vnlawful in a fewe. By this answeare, M. Harding maie séeme to make him selfe sommewhat better, then was Valentinus, and Marcion, and other Olde Hereti∣ques. But further to healpe him, and thorowly to cleare his Doctrine, it wil not serue. It is a Commō knowen rule in y^• Scholes, Magis, & Minùs non mutant Speciē. Verily, as he that killeth but a fewe, menne, is called a Mankiller: Euen so he, that Condemneth Marriage in a fewe, muste likewise be called a Condemner of Mar∣riage. Neither dooth S. Paule, when he prophesieth hereof, say, that somme should Condemne al kinde of Marriage Vniuersally, in al manner of Menne: but onely he saithe, There shalbe somme, that shal forebidde Marriage.

Neither did al Heretiques Condemne Marriage in one sorte. For somme of them condemned it Generally, and thorowly, and altogeather: Somme others of them Condemned it onely in a fewe, euen as M. Hardinge, and his Felowes doo. For thus S. Augustine writeth of the Heretiques named the Manichées, Auditores qui appellantur apud eos,* 1.773 & Carnibus vescuntur, & agros colunt, &, si voluerint, Vxores habent: Quorum nihil faciunt illi, qui vocantur Electi: Thei, that emonge them be called, Hearers, doo bothe eate Pleashe, and tille the grownde, and Marrie Wiues too, if they liste. But no sutche thing maie they doo, that be called Electi. The Au∣ditores, or Hearers emonge the Manichées were as the laie people: The Electi, or Chosen, were as the Cleregie. These Heretiques the Manichées Condemned Marriage, not generally in al sortes, and degrées of menne: but onely, as M. Har∣dinge doothe, in a fewe. Yet were they Heretiques notwithstandinge, and theire Doctrine was the Doctrine of Diuels.

S. Augustine saithe vnto them,* 1.774 as he woulde also saie vnto M. Hardinge: Non Concubitum, sed vt longè antè ab Apostolo dictum est, Verè Nuptias prohibe∣tis: Ye forebidde, not Copulation, (or Cocubines) But, euen as the Apostle Prophesied lōg before, Verily, and in deede ye forebidde Marriage: (Albeit it were but in a few).

All this, M. Hardinge, notwithstanding, that it maie plainely appeare, whoes Doctrine ye teache,* 1.775 it shalbe good, and not form the pourpose, briefely to disclose somme parte of it. And here, to passe ouer these woordes of Chrysostome, Haec ipsa Coniunctio Maritalis malum est ante Deum:* 1.776 This very Copulation of Man and VVife is euil before God: And these of S. Hierome, Quàm diu impleo Mariti officium, non impleo officium Christiani: As longe as I doo the de wtie of a Husband, I doo not the devvtie of a Christian: and other like Saieinges, and Authorities before alleged, Pope Innocentius in y^• Condemnation of Marriage saithe thus:* 1.777 Qui in Carne sunt, Deo placere non possunt: They that be in the Fleashe (that is to saie, in Marriage) cannot please God And to this pourpose he allegeth these woordes of S. Paule, To y^• Cleane al thinges are Cleane: But to the filthy, and Infidelles (wherby y^e same Inno∣centius vnderstandeth Married people) nothinge is Cleane,* 1.778 But boothe theire

minde, and theire Conscience is defiled.* 1.779 Pope Siricius calleth Marriage, Virium, Luxuriam, Foedas Cupiditates: Vice, Lecherie, end Filthy Lustes. One of your late En∣glishe Doctours of Louaine saith, that the whole Easte Churche, mainteining the lawful Marriage of Priestes, euermore continewed there from the Apostles time vntil this daye, mainteineth, and contineweth a Schole of Filthinesse.

Further you maie remember, that this rule is written in a Booke of your owne Doctrine,* 1.780 and is geuen in Secrete, as a Special Lesson vnto your Cleregie, Si non Castè, tamen cautè: If thou deale not Chastely, yet deale not Charily.

From whence had you this Doctrine, M. Hardinge? who set it firste abroche? who taught it? who cōfirmed it? who allowed it? If ye can say, it is not y^• Doctrine of the Diuel: Yet verily, I beléeue, ye cannot saie, it is in any pointe like the Do∣ctrine of God.* 1.781 S. Hierome hauinge occasion to speake of Antichriste, saith thus: Simulabit Castiratem, vt plurimos decipiat: He shal make a countrefeite shewe of Chastitie, that he maie deceiue many. Euen so S. Paule saith, Habentes Speciem Pietatis: Virtutem autem eius abnegantes: Hauinge a colour of Godlinesse: but ye Power therof denieing vtterly.

But, sommewhat to reliue your selfe, ye allege these woordes of S. Augustine: Ille prohibet Matrimonium,* 1.782 Matrimonium, qui illud Malum esse dicit: non qui huic Bono aliud melius anteponit: He forebiddeth Marriage, that saithe Marriage is Euil: and not he, that before this thinge, beinge Good, setteth an other thinge, that is Better. Here, M. Hardinge, I be∣seeche you of your indifferente iudgement: He that vseth your woordes, and saithe, as you saie, They that liue in Matrimonie, cannot please God: Thei be Filthy: Thei be In∣fidelles: Vnto them nothing is cleane: Theire vvhole Minde, and Conscience is defiled: He y^• saith, Matrimonie is Vice, Lecherie, and Filthy Pleasure, Saith he not, Matrimonie is an euil thing? Thus you say: Thus you write: These Woordes be appa∣rente, and allowed in you Bookes: euen in those Bookes, whereby ye woulde haue vs to Order, and to directe our Liues, & Manners. Briefely this is the Very Sub∣stance of your Doctrine in this behalfe. Therefore euen by S. Augustines Iudge∣mente, Your Doctrine is the Doctrine of Diuels.

And, whereas ye would seeme, not vtterly to condemne the state of Matrimonie, but onely to sette Single Life before it, as a Better thinge before a Good: it maie please you to vnderstande, that, notwithstandinge a thinge in it selfe be Beste, yet is it not therefore Vniuersally Beste for euery Man. For, notwithstanding Scar∣let be the fairest of al Coloures, and the Face the fairest parte of al the Body, yet, I reckē, M. Hardinge, to make your selfe faire, ye woulde not haue your Face died in Scarlet.

Single Life for many causes is the Beste: I graunte. Yet is it not Beste for e∣uery body: but onely for him, that hath the gifte of Chastitie, and can with quiet minde, & vpright Conscience liue Single. Otherwise Matrimonie is mutche better. And therefore God hath leafte vs indifferently frée to bothe: that, who so euer can∣not vse the One,* 1.783 may chuse the other. S. Paule saith, Volo Omnes esse sicut meipsum: I woulde euery man woulde liue Single, as I doo. But he addeth withal a Special Pro∣uiso: Vnusquis{que} Proprium donum habet à Deo: alius autem sic: Euery man hath his owne gifte of God: One this, an other that. And therefore he saith further. Although Single Life be the better state, Yet, who so euer is not continente, let him Marrie. Better it is to Marrie. then to Burne. Although otherwise he weigh Single Life before Mar∣riage, yet in this case, he saith, it is better to Marrie, then to liue Single.

M. Hardinge hereto replieth: They, that haue Vowed, haue loste this libertie: and by S. Ambrose, and S. Augustines Iudgemente maye not Marrie. Hereof I haue partely spoken before: & partely shal haue occasion offered to saie more here∣after. In the meane season wée are taught here by M. Hardinge, to take S. Paules Woordes by the toppe, and to turne them quite backwardes: and thus to frame a

Newe Rule of Life,* 1.784 and to saie contrarie to S. Paule, Melius est Vri, quàm Nu∣bere: It is better, to burne in Concupiscence, then to Marrie.

Yet S. Augustine saithe euen of them, that haue Vowed, as it is before alleged, Quae Nubere volunt,* 1.785 & ideò non Nubunt, quia impunè non possant, Meliùs Nuberēt. quàm vrerentur, id est, quàm occulta flamma Concupiscentiae in ipsa Conscientia va∣starentur: They that haue a minde to Marrie, and yet Marrie not, bicause they cannot Marrie without reproche, Better vvere it for them to Marrie, then to Burne, that is to saye, then with the priuie flame of theire Coucupiscence to be wasted in theire Con∣science.

Further M. Hardinge saithe, This Order of Single Life was taken by the A∣postles them selues: And therefore, saithe he, it is not the Diuels, but the Apostles Doctrine. If this be true in déede, then is this mater thorowly concluded. But where was this Order taken by the Apostles? By what Writinge, by what Re∣corde, by what Tradition maie it appeare? Or how is it likely, that the Apostles, beinge Married Menne them selues, would force other menne to liue Single?

I haue already shewed by Ignatius,* 1.786 by Clemens, by Eusebius, and by S. Am∣brose, that the Apostles, S. Iohn Onely excepted, were al Married. Clemens saith. that Peter saw his owne Wife carried by y^• Officers to suffer deathe for Christes sake:* 1.787 and cried vnto her comfortably by her Name, O Wooman, Remember the Lord. Ignatius S. Iohns Disciple saithè, Opto Deo dignus inueniri, sicut Petrus, & Pau∣lus, & reliqui Apostoli, qui Nuptijs fuerunt sociati, qui non libidinis causa, sed posteritatis surrogandae gratia Coniuges habuerunt: I wishe to be founde meete for God, as was Peter, and Paule, and the other Apostles that vvere Married: and not for pleasure, but for Posterities sake had VViues.

Chrysostome saithe,* 1.788 Cur non ait, Oportet Episcopum Angelum esse, nulli humanae perturbationi vitióue subiectum? Ne Ecclesiae negotia fructus{que} perirent. Idcircò moderatam Virtutem proposuit: non supremam illam, atque Coelestem: VVhy saithe not S. Paule, A Bishop ought to be an Angel, subiecte neither to any worldly affection, nor to any Vice? Leste the affaires, and fruites of the Churche should perishe, (beinge without a Gouernoure). Therefore he required of Bishoppes a moderate, and a reasonable kinde of Vertue (willinge them to be Husbandes of One Wife) and not that other Vertue, so High, and so Heauenly: (that is to saye, vtterly to liue vn∣maried.) Againe he saithe,* 1.789 Idcircò ait, Vnius Vxoris Virum: Ne nimis in angustum rem eam concluderet, si exactissimam Virtutem experisset: idcireò moderatiori admonitione maluit vti: ne ex desperatione perfectae illius inuenien∣dae Virtutis, Ecclesiae sine Episcopis essent: Therefore S. Paule saith, Let a Bishop be the Husbande of One VVife: Leste he shoulde shut vp the mater into too greate a straite, if he had required that moste perfite puritie: therefore he woulde rather vse a reasonable moderation, or meane (that a Bishop shoulde be the Husbande of One Wife): Leste of despaire of findinge that excellencie of Vertue (to liue Vnmarried) the Churches shoulde be leafte without Bishoppes.

S. Paule* 1.790 saithe, Touchinge Virgins, I haue no commaundemente of the Lorde: Better it is to Marrie, then to burne: Let a Bishop be the Husbande of One VVife. Whiche laste woordes Pope Leo expoundeth thus: Is Episcopus ordinetur, quem Vnius Vxoris Virum fuisse, aut esse Constiterit: Let him be Consecrate a Bishop, of whom it may wel appeare, that either he is, or hath benne the Husbande of One VVife.

S. Ambrose expoundinge these woordes of S. Paule,* 1.791 Touchinge Virgins, I haue no commaundemente of the Lord, saith thus, Si Doctor Gentium non habuit, habere quis potuit? If the Doctour of the Gentiles had no Commaundement of the Lorde, touching Virgins, what man els then coulde euer haue it?

Emonge the Rules, whiche commonly are called the Apostles Canons, it is written thus: Episcopus, aut Presbyter, aut Diaconus Vxorem suā praetextu Religionis ne abijciat. Aut si abiecerit, à Communione segregetur: &, si perseueret, deponatur: Let not either Bishop, or Prieste, or Deacon put awaie his Wife vnder coloure of Religion. Or if he so doo, let him be put from the Communion (of the Faithful): And. if he so continew, let him be vtterly deposed from his office.

S. Hierome expounding these Woordes of S. Paule, Let euery man remaine in the vocation,* 1.792 vvherein he vvas called, saithe thus, Ex hoc, habentibus Vxores ••ollit licentiam dimittendi eas: Hereby S. Paule forebiddeth Married menne to put awaye theire Wiues.

In the Sixth Councel holden at Constantinople it is written thus: Antiquum sequentes Canonem Apostolicae diligentiae,* 1.793 & Constitutiones Sanctorum Virorum, Legales Nuptias Posthac valere volumus, nullo modo cum Vxoribus suis eorum connubia dissoluentes: Folowing the olde Order of the Apostles diligence, and the Consti∣tutions, and Lawes of the Holy Fathers, frōhence foorth wee wil, that the lavvful Mar∣riage (of Bishoppes, and Priestes) shal stande in force, not in any vvise dissoluinge the VVedlocke, that they haue vvith theire VViues. And herein, they say, they folowe the Olde Canon, or Order of the Apostles.

Gratian saithe,* 1.794 as he is before alleged, Copula Sacerdotalis, nec Legali, nec Euan∣gelica, nec Apostolica Authoritate prohibetur: The Marriage of Priestes is not forebidden by any Authoritie, either of the Lawe, or of the Gospel, or of the Apostles.

Cardinal Caietane saith,* 1.795 Dominus Discipulis suis nullum indixit Votum: Our Lord appointed vnto his Disciples no manner of Vovve.

Clemens Alexandrinus saithe, as it is saide before, Epistolae Apostoli nusquam honestum, Moderatum{que} Matrimonium prohibuerunt: The Epistles of Paule the A∣postle neuer forebade honeste, and sobre Marriage.

Al these thinges wel considered, I beseche thée, gentle Reader, indifferently to weigh M. Hardinges woordes: and to demaunde of him, with what countenance he coulde thus tel thee, that the Order of Single Life was taken by the Apostles them selues, and therefore muste be holden as the Apostles Doctrine.

If he happen to tel thée, it is so written in the Councel of Carthage, tel him againe, he is deceiued. I saie, tel him, that the Apostles of Christe neuer, neither made any Law, nor gaue any order for y^• Single Life of the Ministers. And there∣fore tel him hardly, he is deceiued. He wil say, The woordes of y^• Councel be plaine. Quod Apostoli docuerunt,* 1.796 & ipsa seruauit Antiquitas: Whiche thinge the Apostles haue taught, and y• Antiquitie it selfe hath obserued. These woordes be plaine in déede, if they were not peruersly glosed. Therfore tel him againe, he should better haue learned, bothe the māner of the Apostles teaching, & also the scope, and reache of this Anti∣quitie. Certainely thus mutche his owne Glose could haue told him: Apostoli nihil instituerunt,* 1.797 de non vtendo Matrimonio iam contracto: The Apostle tooke no order, touchinge the not vsinge of Matrimonie already contracted.

And whereas the Councel saithe, Apostoli docuerunt, The Apostles taught, The same Glose saithe, Apostoli docuerunt exemplo: non Institutione, vel Con∣stitutione: The Apostles taught it by theire Example: but not by appointemene, nor by commaundemente. Perhaps M. Hardinge wil saie, The Apostles Example is sufficiente.* 1.798 Thereto I wil answeare, as Clemens Alexandrinus sommetime answeared certaine of the Olde Heretiques in like case: Dicunt gloriosi isti iacta∣ctores, se imitari Dominum, qui Vxorem nō duxit. Illis dicit Scriptura, Deus Superbis re∣sistit: Humilibus autē dat Gratiam: These glorious Braggers saie, they wil folow the Example of our Lord, y^• Married no VVife. Vnto them the Scripture saith, God withstandeth the Prowd: and geueth Grace vnto the humble. And to like pourpose S. Ambrose saith,

Praeceptum quidem Apostolus non habuit: at habuit Exemplum. In deede the A∣postle S. Paule had no Commaundemente to geeue of Virginitie: but Example he had.

Againe whereas the Councel allegeth Antiquitie, Quod ipsa Seruault Antiqui∣tas, the same Glose expoundeth it thus: A tempore Siricij Papae hic vocat Antiquitatē: By this woorde, Antiquitie, the Councel meaneth the time after Pope Siricius (Whiche was foure hundred yeeres after Christe). And againe, as it is alleged before, Ante tem∣pora Siricij Papae Sacerdotes poterant contrahere Matrimonium: Before the time of Pope siricius it vvas lavvful for Priestes to contracte Matrimonie.

Sutche good lucke M. Hardinge hath to his Doctours, and Councelles. By his owne Glose he hath loste foure hundred yéeeres of his Antiquitie.

Panormitane after he had saide, The Commaundemente of Single life is not of the Law of God, he added further,* 1.799 Quia aliâs Graeci peccarent: Non enim excusaret eos Consuetudo. Quia illa non valet cōtra Legem Dei: Otherwise the Graecians were offen∣ders. For no Custome coulde excuse them. For as mutche as Custome preuaileth not against the Lawe of God.

Now touchinge this Councel of Carthage, notwithstandinge it had benne truely Construed, yet the Authoritie therof muste néedes séeme so mutche the lesse, for that it decréeth of set pourpose quite contrarie to the Councel of Nice. For the Fathers in the Nicene Councel durste nor to remoue Priestes, and* 1.800 and Bishoppes from theire Wiues: for that it was written, Whom God hath ioīned, let noman sunder. But these other Fathers in the Councel of Carthage without any stickinge, or doubtinge at the mater, onely with one woorde, vtterly remoued them: and so by force, and violence, and contrarie to the Commaundemente of Christe, sundred, & diuided them, whom God had ioined. Whiche thing, Holy Paphnutius saith, was not Lawful for man to doo.

Touchinge Bishop Hulderichus, Panormitanus, La••omus, and Iacobus Fa∣ber, and sutche others, as haue spoken, or written in the behalfe of Priestes Mar∣riage, M. Hardinge thinketh it sufficiente for him to answeare, What if they com∣plaine of the loose life of the Cleregie? What then? That is to saie, What if the Cle∣regie liue in professed shame, and open filthinesse? What then? As if sutche Sim∣ple Authorities were woorthy of none other answeare.

Yet was Hulderichus sommetime Bishop of Augusta in Germanie, welneare sixe hundred yeeres agoe, & for his vertue, and Holinesse was coumpted a Saincte. Abbas Vrspergensis in his storie writeth of him in this sorte:* 1.801 Hiltinus Augustanus Episcopus obijt: Cui Sanctus Vdalrichus (qui idem est Hulderichus) successit: Histine the Bishop of Augusta died: To whom succeded Saincte Hulderichus. Abbas Panor∣mitanus was a famouse Canoniste, in Iudgement Equal with any other.

Faber, and Latomus bothe in our time were accoumpted Learned: and either of them a Special Champion of M. Hardinges side. Verily the woorste, and vileste of al these is a greate deale bothe sounder in Iudgement, and déeper in Learning, then either Amphilochius, whom M. Hardinge so highly estéemeth: or Abdias, or Hippolytus, or Leontius: whom they haue lately rakte out of the duste: Or Cle∣ment of Rome, whom he so often calleth the Apostles Felowe.

Neither did these writers onely complaine of the loosenesse of Priestes liues, as M. Hardinge telleth vs: But also for remouinge of Publique shame, and sclaunder out of the Churche of God, wished, that the Libertie of Marriage might be restoa∣red: whiche thinge M. Hardinge so closely dissembleth.

Touchinge that Pope Pius was commonly woonte to say, As Marriage vvas taken avvaie from Priestes vpon greate Considerations, euen so novve vpon other greater considerations it vvere to be restoared to them againe, M. Har∣dinge,

after mutche other néedelesse talke,* 1.802 saithe thus: Why did not he, or you in his stéede shewe vs, what, and how Substantial considerations they be?

Good Christian Reader, lothe I am to disclose, and publishe any thinge, that maie sounde to the shame of any one man: mutche lesse, to the open shame of so greate a number. But M. Hardinge ouer heauily presseth vs with his importu∣nitie, and requireth vs vpon our credite to shewe these causes. Therefore if the reporte hereof shal séeme vnpleasant, the faulte is M. Hardinges: It is not mine. I wil onely shew foorthe simply, & truely, that I finde written in sundrie, bothe of the Ancient learned Fathers, and also in others of his owne side: Whiche neuer∣thelesse, had not M. Hardinge benne, mighte mutche better haue benne concealed.

Firste of al, the Ancient Father Origen for his time, whiche was welneare foureteene hundred yéeres agoe, hereof complaineth thus: Non solùm, quae do∣cent,* 1.803 non faciunt, sed etiam crudeliter, & sine misericordia, non secundum aestimationem vitium vniuscuiusque, iniungunt: Vt, qui prohibent nubere, & ab eo, quod expedit, ad immoderatam munditiem compellunt. Alligant onera grauia, & faciunt homines cadere sub eis. Et frequenter videmus, eos qui talia docent, contraria facere sermonibus suis. Castitatem docent: & Castitatem non seruant: &c. Omnia faciunt propter per∣sonas hominum, & glorias vanas, vt videantur ab hominibus. Et plaerunque sunt ta∣les, qui diligunt primos accubitus in conuiuijs, & salutationes in foro, & vocari ab homi∣nibus Rabbi: Qui volunt vocari Episcopi, Presbyteri, Diaconi: Not onely they doo not, that they teache, but also cruelly, and without mercie they laie theire Iniunctions vpon others, not consideringe eche mannes habilitie. Sutche be they, that forbidde menne to marrie: and from that thinge, that is lawful to be donne, driue, and force menne to an vn∣reasonable Puritie. They binde, and laie on heauy burthens, and cause menne to fal vnder them. And oftentimes wee see them, that teache sutche thinges, to doo contrarie to theire owne saieinges. They teache Chastitie: and yet keepe not Chastitie: &c. They doo al thinges for the commendation of menne, and vaine glorie, that they maye be seene, and noted of the people. And commonly they be sutche, as loue the highest places at Feastes, and Ban∣quettes, and to be Saluted,* 1.804 and Honoured in the Market places, and of the people to be called Rabbi: That wil be called Bishoppes, Priestes, and Deacons.

At the verie firste attempte hereof, Dionysius the Bishop of Corinthe wrote thus vnto Pinytus the Bishop of Gnosus, Noli graue illud onus necessariae Ca∣stitatis imponere Fratribus: Laie not that heauy burthen of the necessitie of Chaste life vpon the Brethren.

Neither was it for nothinge, that S. Cyprian in his time wrote thus, Vt quid sibi adhibuit mulierem,* 1.805 qui ducere contempsit Vxorem? Peius est, quàm Moechari, continentiam ducere criminosam: Wherefore tooke he a woman vnto him, that disdeined to marrie a wife? To liue a continente life with reproche, is vvoorse then Aduouterie.

It is not for nothinge,* 1.806 that Epiphanius writeth, Repudiant Nuptias: at non Libidinem. In honore enim est apud illos, non Castitas, sed Hypocrisis: quam tamen appellari volunt Castitie? They refuse Marriage, but not luste, or pleasure. For they esteeme, not Chastitie, but Hypocri••ie: And yet the same Hypocrise they wil haue called Chastitie.

It is not for nothinge, that Chrysostome writeth of the Vowed, or Chaste wemen in his time: Nuptias magis dicere beatas licet, &c. Posthac melius esset, ne Virgines quidem esse, &c. Perseuerat adhuc nomen, & appellatio rei: at nego••ium totum in corpore sublatum est, &c. In delicijs magis viuunt, quàm mulieres in for∣nice, &c. Frequens, & quotidianus est concursus obstetricum ad Virginum do∣mos: &c. Virginitas ista cum viris plùs ab omnibus arguitur, quàm stuprum ip∣sum: Wee maie saie, that Marriage is a greate deale better (then sutche Ʋirginitie). Herea••t••r it vvere better, there were no Ʋirgins at al. The na••e (of Virginitie) con∣tinueth stil: But Virginitie it selfe in their body is quite gonne. They liue more in pleasure,

then Harlottes in the Stevves. There is often, and daiely renninge of Midvviues to virgins houses. This manner of Virginitie of vvemen emongest menne, is more reproued of al menne then Fornication it selfe.

It is not for nothinge,* 1.807 that Sulpitius Seuerus saithe of S. Hierome, Hierony∣mus de familiaritatibus virginum, & Monachorum, & Clericorum, quàm vera, quàm fottia disputauit? Vnde a quibusdam, quos nominare nolo, dicitur non amari: Howe truely, and how stoutely hath S. Hierome written of the Familiaritie, that these virgins haue vvith Monkes, and Priestes? And therefore it is saide, that of somme menne, whome I wil not name, he is the lesse beloued.

Neither is it for nothinge,* 1.808 that Saluianus saithe of his time, which was aboute a thousande yéeres agoe, Sub specie Religionis vitijs Saecularibus mancipantur: Vnder the coloure of Religion, and Holinesse, they are made slones to worldly vices. And againe, Nouum prorsus Conuersionis genus: Licita non faciunt: Illicita com∣mittunt: A very strange kinde of Conuersion: That they maie doo, they doo not: And doo, that they maie not doo.

Al these, and other like thinges were written longe agoe, in the olde times, before the fruites of Single life were thorowly knowen.

But after that Pope Hildebrande by Crueltie, and Tyrannie had fully esta∣blished the mater, and brought it to perfection, Auentinus saithe, Many godly lear∣ned menne vtterly foresooke the Ministerie,* 1.809 Et Falsi Prophetae, Falsi Apostoli, Falsi Sacerdotes emerserunt, qui simulata Religione populum deceperunt. Maxima pars sub honesto nomine Castimoniae Stupra, Incestus, Adulteria, passim, & impunè com∣mittunt: False Prophetes, False Apostles, and False Priestes sprange vp: which vnder a coū∣trefeite Religion deceiued the people. The moste parte of them, vnder the honeste name of Chastitie, commit whoredome, Aduouterie, Inceste, commonly, and without punishment.

S. Bernarde saithe,* 1.810 Episcopi, & Sacerdotes huius temporis Castitatis Sanctimo∣niam, sine qua nemo videbit Deum, tam in Corde, quàm in Corpore, quomodo' student obseruare? Traditi in reprobum sensum, faciunt, quae non conueniunt. Quae enim in occulto fiunt ab Episcopis, turpe est dicere: The Bishoppes, and Priestes of this time, how doo they endeuoure to keepe either in harte, or in body the Holinesse of Cha∣stitie, without whiche noman shal see God? They are geuen ouer into a reprobate minde, and doo those thinges, that are not conuenient. For it were shame to vtter, vvhat these Bi∣shoppes doo in Secrete.

Againe he saithe,* 1.811 Abstinentes à Remedio Coniugali, posteà in omne flagitium effluunt: Absteininge from the remedie of Marriage, afterwarde they flowe ouer into al kinde of wickednesse.

He that wrote the litle Booke, called Opus Tripartitum, ioined with the Coun∣cel of Laterane, saithe thus, Tanta immunditia luxuriae notoria est in multis partibus mundi, non solùm in Clericis, sed etiam in Sacerdotibus: imo, quod horribile est audire, in Praelatis Maioribus: &c. Sutche Notorious filthinesse of Lecherie there is in many partes of the Worlde, not onely in the inferiour Clerkes, but also in Priestes: yea in the greatter Prelates: whiche thinge is horrible to be hearde: &c.

And in the Glose vpon the Constitutions Legantine of Englande it is writ∣ten thus:* 1.812 Clerici huiusmodi Concubinas tenent Cōmuniter, apparatu honesto, no∣mine appellationis Sororiae: Clerkes commonly holde, and haue sutche Concubines, in honeste haueour, vnder the name of their Sisters.

Nicolaus de Clauengijs, complaininge hereof, saithe thus: Capellani, & Ca∣nonici similes Episcopis, Indocti, Ebrij, Scortatores: The Chaplaines, and Canons are like to the Bishoppes, Vnlearned, Dronken, and Fornicatours.

Robert Holcote saithe,* 1.813 Sacerdotes moderni sunt Daemones Incubi per luxu∣riam, & Sacerdotes Priapi, vel Beelphegor, & Angeli Abyssi: The Priestes of our time by

their Lecherie, are like the Sprites called Incubi, the Priestes of Priap••••, or Beelphegor, and the Angels of the pitte of Helle.

Hulderichus in Olde times the Bishop of Augusta in Germanie,* 1.814 wrote sharpely hereof against Pope Nicolas in this wise: Decreta tua super Clerico∣rum continentia à discretione inueni aliena: Multos confilij tui assentatores hominibus, non Deo, sub falsa specie continentiae placere volentes, grauiora vides committere: I haue founde, thy Decrees, touchinge the Single life of Priestes, to be voide of discre∣tion. Thou seest, that many folowers of thy counsel, willinge vnder •• fained colour of Con∣tinente life, rather to please Man, then God, commit hainous actes. In the ende be con∣cludeth thus, Qua nosti discretionis disciplina, Pharisaicam ab Ouili Dei extirpa Do∣ctrinam: By sutche discipline of discretion, as you knowe beste, roote this Pharisaical Doctrine out of Goddes Folde.

But for as mutche,* 1.815 as M. Hardinge hath no skil in this Epistle of Hulderi∣chus, he maie vnderstande, that his owne Pope Pius, otherwise called Aeneas Syluius, maketh euident mention of the same.

Further Mantuanus the Poete saithe,

Petriq́ue domus polluta fluenti Marcescit luxu: Nulla hîc arcana reuelo. Sanctus ager Scurris, venerabilis Ara Cynaedis Seruit: Honorandae Diuûm Ganymedibus Aedes.

The matter hereof is sutche, as is not woorthy to be Englished.

But what pleasure can it be, to stande so longe in so vnsauery a place? They themselues saie thus,* 1.816 Fornicatio Simplex non est digna depositione: S••••ple For∣nication (in a Prieste) is no iuste cause of Depriuation. The cause thereof in an other Glose is alleged thus, Quia pauci sine illo vitio inueniuntur:* 1.817 Bicause there be fevve Priestes founde vvithout that faulte.

To be shorte, Polydorus Vergilius saithe, Nullius delicti crimen maius Or∣dini dede••us,* 1.818 plùs mali Religioni, plus doloris bonis attulit: No kinde of crime euer brought either more shame to the Order of Priesthoode: or more hinderance to Religion: or more griefe to the Godly, then the life of Single Priestes.

These, these, M. Hardinge, vvere the causes, that moued Pope Pius com∣monly to saie, as it is before alleged: As Marriage vpon good, and greate con∣siderations vvas taken from Priestes, so novve vpon better, and greatter con∣siderations it vvere to be restoared to them againe. And therefore he saithe in his discourse of the Councel of Basile,* 1.819 Fortasse non esset peius, Sacerdotes com∣plures vxorari. Quoniam multi saluarentur in Sacerdotio Coniugato, qui nunc in sterili Presbyterio damnantur: Perhaps it were not woorste, that many Priestes vvere Married. For many might be saued in Married Priesthoode, whiche nowe in barren Priesthoode are condemned. If the former of these twoo Saieinges be so doubteful, yet this later is plaine, and cleare, and voide of doubte. In like sense, and sorte he writeth vpon good aduise,* 1.820 and deliberation to his frende: Quoniam huc ventum est, vt Legi Carnis resistere nequeas, meliùs est Nubere, quàm Vri: For as mutche as the mater is growen so far, that ye cannot withstande the Lawe of the Fleashe, Better it is to Marrie, then to burne.

So saithe Panormitane,* 1.821 Credo pro bono, & salute animarum, quòd esset salu∣bre statutum, vt non valentes continere, possint contrahere. Quia experientia docente contrarius prorsus effectus sequitur ex illa Lege Continentiae: cùm hodiè non viuant spiritualiter, nec sint mundi: Sed maculentur illicito coitu, cum ipsorum gra∣uissimo peccato: Vbi cum propria vxore esset Castitas. Vnde deberet Ecclesia fa∣cere

sicut bonus medicus: vt, si medicina, experientia docente, potitis officiat, quàm pro∣fit, eam tollat. Et vtinam idem esset in omnibus Constitutionibus positiuis: I be∣leeue, it vvere a good Lavve, and for the wealthe; and safetie of Soules, that sutche, as cannot liue Chaste, maie contracte Matrimonie. For wee learne by experience, that of the Lawe of Continente, or Single Life the contrarie effecte hath folovved. For as mutche as nowe a daies they liue not spiritually, nor be cleane, and chaste: but with their greate Sinne are defiled with vnlawful Copulation: vvhereas vvith theire ovvne vviues they should liue Chastely. Therefore the Churche ought to doo, as the skilful Physician vseth to doo: Who, if he see by experience, that his Medicine hurteth rather, then doothe good, taketh it cleane awaie. And woulde God the same waie were taken with al positiue Constitutions.

So saithe Durandus,* 1.822 Vtile esset, vt in Concilio Matrimonium Sacerdotibus ro∣mittatur. Frustrà enim hactenus coacti sunt ad Castitatem: It vvere good, that in a Councel Priestes Marriage were set at libertie: For hitherto it hath benne in vaine, to force them to Chastitie.

So saithe Martinus Peresius,* 1.823 Multis pijs visum est, vt Leges de Coelibatu tol∣lerentur propter scandala: Many godly menne haue thought it good, that the Lavves of Single Life should be abolished, for auoidinge the offence of the people.

M. Hardinge wil saie, The Prieste hathe Vowed, and muste kéepe his Vowe. But Pope Pius, as it is saide before, gaue counsel of Marriage vnto a Prieste, that had made a Vowe.

It appeareth right wel, bothe by that hath benne already alleged, & also by the common experience, & practise of the world, that a Vowe importeth not alwaies a Chaste life.* 1.824 Optatus Mileuitanus saithe, In Mirella signum est voluntatis: non Casti∣tatis auxilium: In the apparel there is a token of the Wil: not a healpe towardes Chastitie.

S. Hierome saithe, Quid prodest Corporis pudicitia, animo constuprato? VVhen the Minde, or Harte is defloured, what auaileth the Chastitie of the Body?

S. Ambrose saithe, Non imperari potest Virginitas, sed optari. Nam, quae su∣pra nos sunt, in Voto magis sunt, quàm in Magisterio: Wee maie vvishe for Ʋirgini∣tie: but commaunde it wee cannot. For the thinges, that be aboue vs, and out of our power, are rather of desire, then of Commaundement.

Hereof Epiphanius maketh this Conclusion:* 1.825 Vt ne confundantur apud homines, occultè scortantur: & sub Solitudinis, aut continentiae specie libidinem exercent. Melius est itaque lapsum à cursu, palàm sibi vxorem accipere secundum Leges: Leste they should be shamed before menne, they keepe Harlottes priuily: and vnder the colour of Solitarie, or Continent Life, they practise theire filthy pleasure. Better is it therefore for a man, beinge fallen from his course, openly to take vnto him selfe a vvife accordinge to the Lavve. So saithe S. Hierome, as I haue before alleged: Huiusmodi Virginibus apertè dicendum est,* 1.826 vt aut nubant, si se non possunt conti∣nere: aut contineant, si nolunt nubere: To sutche virgins wee muste saie plainely, that ei∣ther they Marrie, if they cannot Conteine: Or els that they Conteine, if they wil not Marrie.* 1.827 So saithe S. Bernard vnto his Sister: Quod incautè vouisti, ne im∣pleas: Impia est promissio, quae scelere adimpletur: That thou haste vnaduisedly Vowed, see thou keepe it not. It is a vvicked promisse, that is perfourmed vvith vvickednesse.

To be shorte,* 1.828 Iohannes Scotus saithe, Si votum Continentiae est annexum Or∣dini Sacro solùm ex praecepto Ecclesiae, sequitur, quòd non simpliciter illegitimat ad contrahendum: If the Vowe, or promisse of Chastitie be annexed vnto Holy Orders Onely by force of the Constitution, or Commaundement of the Churche, then dooth it not of neces∣sitie, and fine force, vnhable a man to contracte Matrimonie.

How be it, hereof wée haue saide already so mutche, as to a reasonable man maie seeme sufficient.

The Apologie, Cap. 9. Diuision. 1.

Wee receiue, and embrace al the Canonical Scriptures, bothe of the Olde, and Newe Testament, geuinge thankes to our God, who hath raised vp vnto vs that Light, whiche wee might euer haue be∣fore our eies: leaste either by the suttletie of man, or by the snares of the Diuel, wee should be carried awaie to errours and lies. Also that these be the Heauenly Voices, whereby God hath opened vnto vs his wil: and that onely in them mannes harte can haue settled reste: that in them be aboundantly, and fully comprehended al thinges, what so euer be needeful for our Healthe, as Origene, Augustine, Chrysostome, and Cyrillus haue taught: That they be the very mighte and strength of God to attaine to Saluation: That they be the Fundations of the Prophetes, & Apostles, whereupon is builte the Churche of God: That they be the very sure, and infallible Rule, whereby maie be tried whether the Churche doo swarue, or erre, and whereunto al Ecclesiastical Doctrine ought to be called to ac∣coumpte: and that against these Scriptures neither Lawe, nor Or∣dinaunce, nor any custome ought to be hearde: no though Paule him selfe, or an Angel from Heauen should comme, & teache the contrarie.

M. Hardinge.

But why doo yee not here plainely declare, whiche be the Bookes of the Scriptures, that ye al∣lowe, and whiche be they* 1.829 that ye reiecte? In general, ye saie, that ye embrace al the Canonical Scriptures.* 1.830 Yet if a man presse you with the place of the Machabees, for Praier to be made for the Deade, and with the woordes of S. Iames Epistle againste your Iustification of Faithe onely, and likewise with certaine other places of the Scriptures, whiche be accompted in the Canon of the Churche, againste certaine other your false doctrines: in this case* 1.831 your wonte is to denie those Scriptures to be Canonical. Yet here ye beare the worlde in hande ye allowe al. VVould God there were in you either more truthe. or lesse crafte. VVel, ye geue thankes to God for the Scriptures, for that hauinge them before your eies, ye are staied in Truthe, assured, that by the suttelty of man, or snares of the Diuel, ye be not caried awaie into Errours, and Lies. And is it so in deede? I praie you syrs of what secte be ye? or of whiche secte is eche one of you? For I dare boldely saye, and so the worlde seethe, that yee agree not al in one. If yee saie, yee be Lutherans, then muste I further demaunde of you, of whiche sorte of Lutherans? For that puddle runneth out by many sinckes. Be yee Zuinglians, Arians, Osiandrines, Libertines, Adiaphoristes, Anabaptistes, Calui∣nistes, or Sathanis••es? VVhat Priuiledge haue ye before your felowes? a matche beinge made be∣twene you (I meane that newe Cleregie of Englande) and the other sectes of our time, &c. If yee haue this lighte of the Scriptures before your eies, how is it, that ye agree not within your selues? yea how is it, that eche one of you oftentimes disagreeth with him selfe? howe is it that* 1.832 so many times ye haue chaunged your Comm••nion Booke, the order of your Seruice, your doctrine of the bles∣sed Sacrament, your Homilies, &c. VVho knoweth not how in the matter of the Sacrament your chiefe Capitaines haue shewed them selues inconstant and mutable, and contrary to them selues. I meane Cranmere, Ridley, Latimer, and that greate Rabbin Peter Martyr him selfe? As for the res••, they be not woorthy to be named.

But what saie ye? be these the Heauenly Voices, whereby God hath opened vnto vs his wil? Then howe dare yee to transgresse his wil declared in these Voices, where ye reade expressely, that he, * 1.833 whiche heareth not the Churche, is to be taken for no better, then a Heathen, and a Publicane? As yee procede, ye saye, that onely in the Scriptures mans harte can haue setled reste, and that in them be abundātly and fully comprehended al thinges, what so euer be needeful for our Saluation, as Origen,

Augustine, Chrysostome, and Cyrillus haue taught. Either you knowe not, what you saie, sir De∣fender, nor the thinges of whiche you make affirmation,* 1.834 as S. Paule saile of suche, as ye are, wri∣tinge to Timothe, or you are fowly ouerseene. If the harte of man haue setled rest in the Scriptures onely,* 1.835 as you saye, then in nothinge els but in the Scriptures. By this you seeme to trouble and dis∣qutet many hartes. For if this be true,* 1.836 then had good Abel no better reste in his harte, then wic∣ked restlesse Cain.

VVhen the Holy Booke of Scripture was loste, whiche God restored by Esdras, were there none in al that time, whose hartes had setled reste? VVhat foolishe, and absurde doctrine is this?* 1.837 VVhat if it had pleased God, there had neuer benne letter written of the Olde, or Newe Testament? shoulde not Gods frendes haue founde his peace that passeth al sense,* 1.838 as S. Paule saieth? Had Paule, Antony, Hila∣rion, Pambus, and many other Holy men liuinge in VVildernesse* 1.839 without letters, no reste, ne quiet at their hartes? Nay, who had the like? And whereas you saie, that al thinges needeful for our Salua∣tion be abundantly, and fully cōprehended in the Scriptures, this is also as false, as sundry other partes of your Doctrine. For if al thinges necessary to Saluation be conteined in the Scriptures, then what so euer is not in them conteined, the same is not necessarie: If not necessarie, why shoulde we be laden with vnnecessarie burdens? Then awaie with al Traditions at a clappe, be they neuer so Apostolike, neuer so Auncient, neuer so Healthful, neuer so longe time in the Churche continued. Remember you not, what the moste renoumed Fathers haue written of the necessitie of Traditions? Or if you remember them, what thought you when you wrote thus? Let Learned and Holy Basil be hearde in steede of many, if not to reuoke you from your errour, yet to discredite you, and staye others in the truthe.* 1.840 His woordes be these: Of the doctrines, whiche be preached in the Churche, certaine we haue out of the Scripture written, certaine we haue receiued in secrete Mistery by tra∣dition of the Apostles,* 1.841 whiche bothe be of equal force to Godlines. Neither concerninge these any man gainesaieth, be he of neuer so smal knowledge. For if we goe about to reiect the customes that be not set foorth in writinge, as beinge of litle regarde, then shal we condemne those thinges also, whiche we haue in the Gospel necessarie to Saluation. Yea rather we shal bringe the preachinge of the Faithe but to a bare name. For so they were taken for Heretikes, whiche regarded not the so∣lemne faste of Lente* 1.842 receiued at the Apostles,* 1.843 as we reade in S. Augustine, De Haer. ad Quod∣uultdeum, cap. 53. and in the Councel of Gangra in an Epistle to the Bishops of Armenia. Euen so they whiche denied the* 1.844 distinction of a Bishop and a Prieste, were condemned of Heresie, as we finde in S. Augustine in the Booke and Chapter aforesaide, and in Epiphanius Lib. 3. Cap. 75. In the Councel of Constance the same is to be founde.

Againe if al thinges necessarie to Saluation be* 1.845 expressed in the Scriptures, to what purpose saide S. Paule concerninge order, and maner, to be vsed at the celebration of the holy Sacramente: Coetera cùm venero disponam,* 1.846 As for other thinges I wil take Order for them, when I come? VVhat meaneth S. Iohn to saye, Hauinge other thinges to write to you of, I woulde not (write them) in Paper and inke: for I truste to be with you, and speake to you mouthe to mouthe. To conclude muche, that might be obiected, in fewe woordes for breuities sake, what saie you, sir Defender, shal we finde al thinges necessarie to Saluation in the Scripture?* 1.847 Howe thinke you of the Scripture it selfe? How knowe you this to be the Scripture? How knowe ye the Gospel of Mathewe, Marke, Luke, and Iohn, to be theirs, whose names they beare? This can you not finde in al the Scripture,* 1.848 and yet is the same necessary to be beleeued. VVhat Scripture have you to admitte these, and to refuse the Booke bearinge the name of* 1.849 Peter, the Gospel of Thomas, of Bartholome we, of Nicodeme? VVhy admitte you not the Prophetes that Basilides would to be allowed, but onely the foure greate, and the twelue lesser? what auctoritie haue you to staie your selfe by, concerninge these: but onely that of the Churche? for Scripture haue you none for proufe hereof. Then hath not Scripture al thinges in it necessarie for a Christen man.* 1.850 Is it not necessarie to beleeue the Sonne of God to be Homousion, that is to saie, of the same Substance with the Father? whiche if you denie, you restore the olde con∣demned Heresie of the Arians.* 1.851 The same can you not finde in the Scripture. VVhere in al the Bi∣ble finde you that God the Father is Ingenitus? VVhere finde you, that the Holy Ghoste proceedeth frō the Father and the Sonne? that the blessed Virgin Marie continued in her Virginitie? that suche as be

Baptized of Heretikes oughte to be Baptized againe?* 1.852 That in fantes ought to be Baptized? That the Foure Bookes of the Gospels were written by Mathewe, Marke, Luke, and Iohn, by what Scrip∣ture can you prooue it? To ende, where finde you expressely in al the Scriptures three Persons to be one God?

The B. of Sarisburie.

Here to weighe downe the Authoritie of Goddes Holy Woorde, M. Hardinge hath brought in a heape of ordinarie stale quarrelles, Of the difference bitwéene Priestes, and Bishoppes: of Lente: of the Communion Booke: of the Homilies: of the Order of Seruice: and of the Perpetual Virginitie of Our Lady. His whole drifte herein is, to beare vs in hande, that there is very litle, or none Authoritie in the Scriptures: and that the whole Credite, and certainetie of our Faithe re∣steth onely in the Churche of Rome.

He seemeth to take it in scorne, that the Woorde of God shoulde be called the Light.* 1.853 Yet notwithstandinge the Prophete Dauid saithe, Thy Woorde is a Lanterne to my feete. And againe, The Commaundement of the Lorde is Lightsome, geeuing Light vnto the eies. And Theophylacte saith, Verbum Dei est Lucerna, qua Fur deprehen∣ditur: The Woorde of God is the Candel, whereby ther Theefe (or false Teacher) is espied.

Whereas M. Hardinge demaundeth of vs so pleasauntly, what Scriptures we allowe, and what wée reiecte, he troubleth him selfe with an idle, and a néedelesse question. For we embrace, and reuerence euery parcel, and title of the Scriptures without exception, not refusinge any parte thereof, that hath benne allowed by the Ancient, Learned, Catholique Fathers of the Churche of God.

Neither doo wee so scornefully calle Goddes Holy Woorde,* 1.854 a Nose of vvaxe, a Shipmannes Hose, or a Dead letter: as sundrie of that side haue delited to cal it.

Touchinge the Booke of the Machabees, wee saie nothinge, but that we finde written by S. Hierome,* 1.855 S. Augustine, & other Holy Fathers. S. Hierome saithe. Machabaeorum Libros legit quidem Ecclesia: Sed eos inter Canonicas Scripturas non recipit: In deede the Churche readeth the Bookes of the Machabees:* 1.856 but shee re∣ceiueth them not emonge the Canonical allovved Scriptures.

Or Praier for y^• Dead, wee shal haue place more conuenient to speake hereafter.

The place of S. Iames, touchinge the Iustification of Faithe, & Woorkes, is answeared before. Neither doo wee discredite any parte either of the Authoritie, or of the Doctrine of that whole Epistle: notwithstandinge Eusebius saithe, It was written by somme other,* 1.857 and not by S. Iames. His woordes be these: Istius Iacobi, qui lustus, & Oblias vocabatur, dicitur esse Epistola, quae prima scribitur inter Ca∣nonicas. Sciendum autem est, illam Epistolam esse Spuriam: The Opinion is, that the Epistle, whiche is reckened the firste emonge the Canonicalles, is of this Iames, whiche was called Iustus, and Oblias. But wee muste vnderstande, that it is a Bastarde Epistle, and not written by S. Iames.

Likewise S. Hierome saithe,* 1.858 Epistola Iacobi ab alio quopiam sub eius nomine edita asseritur: It is saide, that the Epistle of S. Iames, was set foorthe by somme other man vnder his name. This therefore is no Newe fantasie: but the Iudgemente of the Ancient Learned Fathers. Neuerthelesse wee doo bothe receiue the same Epistle, and also reade it in Oure Churches: and allowe euery Clause, and Sen∣tence, that therein is written.

M. Hardinge saithe, If yee haue this Lighte of the Scriptures before your eies, howe is it, that yee agree no better emongest your selues? And here he reckeneth vp by rote a many of names of his owne makinge, Lutherans, Zuinglians, Arians, Osiandrians, Libertines, Adiaphoristes, Anabaptistes, Caluinistes, and Satha∣nistes. In whiche his so pleasante fansie, he maie haue leaue to sporte him selfe,

while he listeth.* 1.859 God be thanked, wée agrée thorowly togeather in the whole Sub∣stance of the Religion of Christe: and altogeather with one harte, and one Sprite doo glorifie God the Father of our Lorde Iesus Christe. Certainely S. Augu∣stine, S. Hierome, S. Chrysostome, Epiphanius, and Theophilus, as it ap∣peareth by theire writinges, agreed no better togeather in theire time, then wee doo nowe. Yet had they, and euery of them the Woorde of God: and the same Woorde of God was a Light vnto their feete.

It was not for any greate stoare of better mater, I trowe, that M. Hardinge thus chargeth vs with so often changinge the Communion Booke. For of more, then of one Onely Change, he cannot tel vs. And if there had benne lesse then that, there had benne no change at al. And yet, for that One change, he him selfe in the meane season hath changed thrise. But the Holy Communion Booke, and the Order of the Holy Ministration standeth, and by Goddes Mercie shal stand stil, without any further Change.

How be it,* 1.860 Gentle Reader, if thou wilt knowe the often Alterations, and Changes of the Masse, reade, I beseche thée, Platyna, and Polydore Vergil, tou∣chinge the same: There shalte thou finde, howe, and by whome, and vpon what occasion, and in what processe of time, al the partes of the Masse were peeced, and sette togeather: and that in the space of seuen hundred whole yéeres scarcely, and with mutche adoo it was made vp at laste, and brought to somme perfec∣tion.

Christes Commaundement of Hearinge the Churche is answeared before. S. Augustine saithe,* 1.861 Credimus Sanctam Ecclesiam: non Credimus in Sanctam Ec∣clesiam: VVee beleeue, that there is a Holy Churche: But wee Beleue not in the Holy Churche. For the Churche is not God, nor is hable of her selfe to make, or alter any one Article of the Faithe. The Prophete Esay saithe, Ad Legem potiùs, & ad Testimonium. Si non responderint secundum Verbum hoc, non erit illis Lux Matu∣tina: To the Lawe rather, and to the Testimonie. If they answeare not accordinge to this VVoorde, they shal haue no Morninge Light.

M. Hardinge saithe further, If quietnesse of Conscience comme of the VVoorde of God onely, then had Abel no more quietnesse of Conscience then wicked restlesse Cain. Then should Paule the Eremite, and Antonie, and Hilarion, and Pambus, and other Holy menne, liuinge in Wildernesse without Letters, haue had no reste, ne quiet at theire hartes. And why so? Bicause they had no Woorde written.

Who woulde thinke, that M. Hardinge, bearinge sutche a countenance of Di∣uinitie, woulde thus goe aboute to deceiue him selfe with a pointe of Sophistrie? Chrysostome saithe,* 1.862 Deus Conditor Humani Generis ab initio per seipsum homi∣bus loquebatur: God the Creatour of Mankinde, frō the beginninge spake vnto menne by him selfe, in his owne personne. And S. Paule saithe, Deus olim multifariàm, multis{que}modis Patrib{us} locutus est: In Old times God spake many vvaies, and in sundrie sortes vnto the Fathers. And doothe M. Hardinge thinke, when God him selfe in his owne personne, and presently spake vnto Abel, that Abel bearde not then the Woorde of God? Wée speake not so precisely, and nicely of Goddes Woorde writ∣ten in Paper. For so it is a Creature Corruptible, and shal consume, and perishe, as other Corruptible Creatures doo. But the VVoorde of God, whiche wée speake of, endureth for euer.

S. Hierome saithe,* 1.863 Quomodò Aeternae erunt Scripturae Diuinae, si Mundus certo fine est terminandus? Verum est quidem, quòd Librorum pelliculae cum ipsis Literis abolendae sunt. Sed, quia subiungit Dn̄s, Verba verò mea non praeteribunt, proculdu∣bio, quod illis apicibus pollicetur, erit Aeternum: Howe shal the Holy Scriptures he Euerlastinge, seeinge the Worlde shal haue on ende? True it is, that the parche∣ment,

or leaues of the Bookes with the letters and al,* 1.864 shal be abolished. But for as mutche as our Lorde addeth, My Woordes shal neuer passe, doubtelesse (though the Pa∣pers, and Letters perishe, yet) the thinge, that is promised by the same letters, shal laste for euer.* 1.865 So Chrysostome saithe, Paulus Praedicationem non Scrip∣••am appellat, Euangelium: Preachinge not vvritten Paule calleth the Gospel.

That M. Hardinge addeth of Antonius, and Paulus, & Hilarion, & other Ere∣mites, that they liued in Wildernesse vvithout Letters, and therefore presumeth, they liued vvithout the VVoorde of God, it is very vnaduisedly spoken, and vt∣terly vntrue. For proufe whereof, to name onely One in stéede of the reste, S. Augustine saithe, that Antonius the Eremite was notably Learned, and perfite in the Scriptures.* 1.866 His woordes be these, Antonius sine vlla scientia Literarum, Scripturas Diuinas & memoriter audiendo tenuisse, & prudenter cogitando intellexisse, praedicatur: It is reported, that Antonius, without knowledge of Letter, bothe Learned the Holy Scriptures, and bare them vvel in minde, by hearinge: and also by Wisedome and studie, vnderstoode them.

And whereas M. Hardinge woulde séeme to make sutche an accoumpte of Praier,* 1.867 and Holinesse without knowledge, S. Augustine saithe, Lectio sine Medi∣tatione arida est: Meditatio sine Lectione erronea est: Oratio sine Meditatione te∣pida est: Readinge without Meditation, or studie is drie, and barren: Meditation, or stu∣die vvithout Readinge is erroneous: And Praier without Cogitation, or studie is halfe colde, and vnfruiteful. Thus wée sée by S. Augustines Iudgement, that the Force, and Substance bothe of Praier, and of Meditation dependeth of Readinge.

How be it, what Comforte, and peace of Conscience wée haue by Hearinge the Woorde of God, S. Paule can tel vs somewhat better, then M. Hardinge. Thus he saithe,* 1.868 Quaecunque Scripta sunt, &c. What so euer thinges are written, they are written for our learninge, that by Patience, and Comforte of the Scriptures we maye haue hope. Euen so saithe Christe him selfe,* 1.869 O Father, this is the Euerlastinge Life, that they maye know thee, the onely, and very God: and Iesus Christe, whome thou haste sente.

But S. Paule saithe.* 1.870 Keepe the Traditions, whiche ye haue receiued, either by Epistle, or by VVoorde. And S. Basile reckeneth Traditions to be One, and Equal with the Woorde of God. Firste, that S. Basile worte those woordes rather of zele, then of Iudgement, it maie easily appeare, by that the selfe same Traditions, that he there specially nameth, and so highely commendeth, are for the greattest parte al∣ready abolished, and quite foregotten, yea and that euen in the Churche of Rome. Yet the Woorde of God endureth stil, and shal endure for euer. For example, by one of S. Basiles necessarie Traditions, It is not lawful for any man, to kneele in the Churche vpon the Sonnedaie:* 1.871 But euery man is bounde by the same Tradi∣tion, at Sermon, at Praier, & at the Communion, to stande vpright. And this, he saithe, was geuen vnto vs in Secrete Charge by the Apostles of Christe. This so necessarie, and so Apostolique Tradition is now dissolued, and broken, and vtterly foregotten, not onely in Louaine, but also in Rome.

S. Augustine saithe,* 1.872 By Tradition of the Apostles, bitwéene Easter, and Wit∣sondaie it was not lavvful for any man to Faste. Yet now wée Faste within the same daies so forebidden, and the same kinde of Faste is thought lawful, the Apo∣stles Tradition to the contrarie notwithstandinge.

The reste of S. Basiles Traditions stande in halowinge of VVater: in Bles∣singe of Oile:* 1.873 in Praieinge towardes the Easte: in vtteringe certaine woordes of Inuocation at the shewinge foorthe of the Breade of Thankesgeuinge vnto the people. These thinges, I beléeue, M. Hardinge him selfe neuer thought to be E∣quiualente with the Woorde of God.

But if these, and other like Traditions be so weighty, and so necessarie, as he

séemeth to make them,* 1.874 then let him tel vs in good soothe, and without fable: what were these Mystical Solemne VVoordes of Inuocation, that S. Bas••le saithe were spoken by the Prieste, at the Openinge, or shewinge foorthe of y^• Sacrament? If they be so necessarie to be vsed, and continued in the Churche of God, why hath he, & his whole Romaine Cleregie quite foregotten them? If he, and his Cleregie haue foregotten them, and vse them not, and care not for them, how can he saie, or maie wée thinke, they are so necessarie to Saluation?

This is the Simplicitie, and plainenesse of M. Hardinges dealinge. He telleth vs many tales of the Apostles Traditions, being him selfe the manifeste despiser, and breaker of the same Traditions. Touchinge the woordes of S. Paule, I mar∣ueile, that M. Hardinge could so easily be deceiued. For S. Paule him selfe, euen in the same woordes, & in the selfe same line would haue tolde him, that by the name of Traditions, he meante, not vnvvritten Verities, and Liuelesse Ceremonies, as he supposeth, but the selfe same Substance of Religion, & Doctrine, that he had vt∣tered vnto the Thessaloniens before, either by Epistle, or by Preachinge.

These be his Woordes,* 1.875 Holde the Traditions, whiche ye haue receiued either by E∣pistle, or by Woorde. He calleth them Traditions, although they were conteined in his Epistles, and deliuered to them by Writinge. For the Apostles preachinge, & writinge,* 1.876 in grounde and substance were al one. Nicephorus saithe, Paulus, quae praesens oratione sua dilucidè docuerat, eadem absens per compendium in me∣moriam, scripta Epistola, reuocare voluit: Paule, what thinges, beinge presente, he had plainely taught by Mouthe, the same thinges afterwarde, beinge absente, he shortely cal∣led to their remembrance, by writinge of an Epistle. The like he writeth also of S. Mathewe,* 1.877 Matthaeus discedens (aliò praedicatum) absentiam suam scripto praesenti compensauit: S. Mathewe departinge (to preache in other places) recompensed his absence by presente vvritinge.

S. Paule vnto the Philippians saithe thus,* 1.878 Eadem scribere mihi quidem non pigrum: vobis au••em necessarium: To write vnto you the selfe same thinges, vnto me it is not paineful: but in your behalfe, it is necessarie. These woordes S. Hierome ex∣poundeth thus:* 1.879 Eadem scribere, hoc est, eadem repetere, quae praesens dixe∣ram: To write the same thinges, that is to saie, to make rehearsal of the same thinges, that I tolde you by Mouthe, whe•• I was presente.

So saithe Theophylacte, speakinge in the personne of S. Luke: Priùs te sine Scripto institui: nunc scriptum tibi trado Euangelium: Atque ita mentem tuam munio, vt ne obliuiscatur eorum, quae priùs sine scriptis Tradita sunt: Before this time I haue instructed thee vvithout vvritinge. Nowe I deliuer vnto thee a vvritten Gospel. And so I furnishe thy minde, that it forgeate not the thinges, that vvere deli∣uered thee before vvithout vvritinge.

So saithe Irenaeus,* 1.880 Apostoli tunc Euangelium praeconiauerunt. Posteà verò per Dei voluntatem, illud in Scripturis nobis tradiderunt, Fundamentum, & Columnam Fidei nostrae futurum: Then the Apostles preached the Gospel. And afterwarde by Goddes wil, they deliuered the same to vs in vvritinge, to be a Fundation, and a Piller vnto our Faithe.

And therefore Chrysostome saithe,* 1.881 Paulus etiam non Scriptam Praedicatio∣nem, vocat Euangelium: S. Paule calleth his Preachinge not vvritten, by the name of the Gospel.

But me thinketh, M. Hardinge, so stoutely striuinge for the bare name of Tra∣ditions, should better haue Learned S. Hieromes lesson touchinge the same.* 1.882 Thus he writeth vpon these woordes of S. Paule, Holde the Traditions, whiche ye haue lear∣ned, either by Our Epistle, or by Our VVoorde: Quando sua vult teneri, non vult extranea superaddi: Whereas S. Paule wil haue his ovvne thinges to be keapte, he

wil haue no strange thinges thereto to be added.* 1.883

And, that S. Paule by this Woorde, Traditions, meante not Ceremonies, or certaine Secrete vnknowen Verities, but the very Substance of the Gospel of Christe, as it is saide before: if M. Hardinge wil not beleue vs, yet let him beléeue S. Paule him selfe.* 1.884 Thus he writeth, Tradidi vobis in primis, quod etiam ac∣cepi, quòd Christus mortuus est pro peccatis nostris secundum Scripturas: Firste I haue deliuered to you, (or geuen to you by Tradition) the same thinge, that I recei∣ued: that is, that Christe died for our sinnes, accordinge to the Scriptures. Here by S. Paules Woordes, the Deathe of Christe is called a Tradition.

So saithe S. Basile,* 1.885 Hoc palàm impugnat Salutaris Baptismatis Traditionem: Baptismus noster iuxta ipsam Domini Traditionem est in Nomine Patris, & Filij, & Spiritus Sancti: Per ipsam Baptismi Traditionem habemus Confessionem Fidei: This thinge is plainely againste the Tradition of Healtheful Baptisme: Our Baptisme, accor∣dinge to the Tradition of our Lorde, is in the name of the Father, of the Sonne, and of the Holy Ghoste: By the very Tradition of Baptisme wee haue the Confession of Faithe.

S. Cyprian saithe,* 1.886 Vnde est ista Traditio? Vtrum ne de Dominica, & Euangeli∣ea Authoritate descendens, an de Apostolorum Mandatis, atque Epistolis veniens? &c. Si igitur aut in Euangelio praecipitur, aut in Apostolorum Epistolis & Actis continetur, obseruetur etiam haec Sancta Traditio: From whence haue wee this Tradition? Whe∣ther commeth it from the Authoritie of Our Lorde, and of the Gospel: or els from the Com∣maundementes, and Epistles of the Apostles? &c. Therefore if it be either commaunded in the Gospel, or conteined in the Epistles, or Actes of the Apostles, let vs keepe the same Tra∣dition. Likewise Eusebius saithe, Polycarpus,* 1.887 c••m recepisset ea ab illis, qui ipsi viderant vitam Verbi, nuntiauit eadem, omnia Scripturis consona: Polycarpus, when he had receiued these thinges of them, that had seene the Life of the Woorde, vtte∣ted, and shewed the same, beinge al agreeable vnto the Scriptures.

Of sutche Traditions, it is plaine, S. Paule speaketh. Nowe therefore Iudge thou, Gentle Reader, howe truely, and handsomely M. Hardinge allegeth these Woordes of S. Paule, to serue his purpose.

As for Lenten Faste, the Superstition onely excepted, wee condemne it not, but vse it stil. But how can M. Hardinge saie, either that Lente is so necessarie, as he maketh it: or els, that it is the Tradition of the Apostles? Verily S. Augu∣stine saithe,* 1.888 Quibus diebus non oporteat ieiunare, & quibus oporteat, Praecepto Domi∣ni, vel Apostolorum non inuenio definitum: Vpon what daies wee ought not to Faste, and vpon what daies we ought to Faste, I finde it not appointed, or limited by any commaundement, either of Our Lorde, or of the Apostles.

So saithe Socrates,* 1.889 Euangelia non imposuerunt iugum seruitutis: Sed homines ipsi suis quisque locis propter remissionem, & memoriam Passionis, Pascha, & alios Dies Festos, sicut voluerunt, ex Consuetudine quadam celebrarunt. Non enim hoc vel Seruator, vel Apostoli Lege aliqua obseruandum esse mandauerunt: The Gospel hath laide vpon vs no Yoke of bondage: But menne them selues in the Coun∣tries vvhere they dvvelte, for release of laboure, and Remembrance of the Passion of Christe, of a certaine Custome, keapte the Easter, and other Holy daies, eche man, as he vvoulde. For neither Our saueour, nor the Apostles by any Lavve com∣maunded these thinges.

Likewise saithe Cassiodorus,* 1.890 Alij Pisces solummodò comedunt: Alij vnà cum Piscibus vtuntur etiā Volatilibus: Alij vs{que} ad No••am ••einnantes, sine discretione Ciborum reficiuntur. Puto, Apostolos singulorum hoc reliquisse sententiae, vt v∣nusquis{que} Operetur, non timore, aut necessitate, quod bonum est: Somme menne (in the time of the Lenten Faste) eate onely Fishe: Others vse bothe Fish••, and Foule too: Somme others, when they haue Fasted vntil three of the Clocke in the afternoone, afterward

they refreashe theire bodies vvithout difference or Choise of meates.* 1.891 I thinke, the A∣postles leafte this mater to euery mannes discretion, that euery man maye doo good without feare, or Superstition, or necessitie.

Tertullian likewise saithe,* 1.892 De coetero indifferenter ieiunandum, ex arbitrio, non ex imperio Nouae Disciplinae, pro temporibus, & causis vniuscuiusque. Sic & A∣postolos obseruasse, nullum aliud imponentes iugum certorum, & in Com∣mune omnibus obeundorum ieiuniorum: Hencefoorth wee muste Foste vvithout compulsion, of free vvil, not by commaundemente of this Newe Discipline, accor∣dingly as euery man shal see time, and cause. For so, it appeareth, the Apostles keapte it, laieinge on none other yoke of certaine appointed Fastes, to be obserued in Common of al menne altogeather.

Therefore S. Augustine saith,* 1.893 Per Quadragesimam ferè omnes abstinent, non so∣lùm à Carnibus, verùm etiam à quibusdam fructibus, quantò magis quis{que} vel minùs, seu voluerit, seu potuerit: In the Lente season al menne for the moste parte absteine, not onely from fleashe, but also from certaine fruites, as euery man either vvil, or is ha∣ble to doo, more or lesse.

Al these thinges beinge true, and certaine, and out of question, howe can M. Hardinge thus assure vs, that the Lenten Faste is y^• Vndoubted Tradition, and Commaundemente of the Apostles?

Certainely, whereas they so often tel vs, wée ought to Faste Fourtie Daies, for that Christe him selfe did the like, and gaue vs example so to doo, Chrysostome saithe,* 1.894 Christus non iubet, vt leiunium suum imitemur: Christe commaundeth vs not to folow his Fastinge, Or, to Faste, as he Fasted.

And touchinge the number of the Daies, Eusebius saithe, Quidam putant ieiu∣nare oportere vnum tantùm Diem:* 1.895 alij Duos: alij Plures: alij quadraginta Horas diurnas, noctumas{que}: Somme thinke, they ought to Faste onely one daie? Others, tvvo daies: Others. Moe: Some others, Fourtie vvhole Houres both night, and daie togeather.

But what meante M. Hardinge here to comme in with the difference bitwéene Priestes, and Bishoppes? Thinketh he, that Priestes, & Bishoppes holde onely by Tradition? Or is it so horrible an Heresie, as he maketh it, to saie, that by y^• Scri∣ptures of God, a Bishop, and a Prieste are at One? Or knoweth he, howe far, and vnto whom he reacheth the name of an Heretique?

Verily Chrysostome saith,* 1.896 Inter Episcopum, & Presbyterum interest fermè nihil: Bitweene a Bishop, and a Prieste in a manner there is no difference. S. Hierome saith, sommewhat in rougher sorte, Audio, quendam in tantam erupisse vecordiam, vt Diaconos Presbyteris, id est, Episcopis anteferret: Cùm Apostolus perspicué do∣ceat, eosdem esse Presbyteros, quos Episcopos. I heare saie, there is One becomme so peeuishe, that he setteth Deacons before Priestes, that is to saie, before Bis hoppes: where as the Apostle plainely teacheth vs, that Priestes, and Bishoppes be al One.

S. Augustine saith,* 1.897 Quid est Episcopus, nisi Primus Presbyter, hoc est, Summus Sa∣cerdos? What is a Bishop, but the Firste Prieste, that is to soie, the Highest Prieste? So saithe S. Ambrose, Episcopi, & Presbyteri vna Ordinatio est: Vter{que} enim Sacerdos est. Sed Episcopus Primus est: There is but one Consecration of Prieste, and Bishop. For bothe of them are Priestes. But the Bishop is the Firste.

Al these, and Other moe Holy Fathers togeather with S. Paule the Apostle, for thus sateinge, by M. Hardinges aduise, muste be holden for Heretiques.

But S. Paule saithe to the Corinthians, Coetera, cùm venero, disponam: For the reste, I wil take order, when I comme. And S. Iohn saithe, I wil not write by pa∣per, and inke: but I truste to be with you mee selfe, and to speake vnto you. Vpon these sewe woordes. M. Hardinge is hable to builde by his Dimi Communion, his

Priuate Masse,* 1.898 and, what so euer he listeth bisides.

S. Augustine saithe,* 1.899 Omnes insipientissimi Haeretici, qui se Christianos vocari volunt, audacias figmentorum suorum, quas maximè exhorret sensus humanus, hac occasione Euangelicae sententiae colorare conantur, vbi Dominus ait, Adhuc multa vobis habeo dicere: Sed ea non potestis portare modò: Al the moste peeuishe Heretiques, that faine would be called Christians, goe aboute to coloure the bolde Vanities of theire Inucntions, whiche the very sense and reason of Man doothe moste abhorre, vvith the pretense of this saieinge in the Gospel, where as our Lorde saithe thus: I haue many thinges to saie vnto you: but as nowe ye are not hable to beare them.

Euen so saithe Tertullian, Eadem dementia confitentur, Apostolos quidem nihil ignorasse,* 1.900 nec diuersa inter se praedicasse. Sed non omnia volunt illos omnibus reuelasse: Sed quaedam Palàm. & Vniuersis: quaedam secretò, & Paucis demandasse: By a like kinde of Madnesse they Confesse, that the Apostles in deede were ignorante of no thinge: nor taught any contrarie Doctrine emonge themselues. But they saie, The Apostles reucied not al thinges to al menne: but shewed certaine thinges openly, and to al: and other certaine thinges secretely, and vnto a fevve.

By sutche right helde sommetime the greate Heretique Arius. For euen so saide he then,* 1.901 as M. Hardinge saithe nowe, Ex Electis Dei secundum Fidem, Peritis Dei, Rectigradis, oui Sanctum Dei Spiritum acceperunt, ego ita didici: These thinges haue I learned (not of y^• Scriptures, but) of the Chosen of God, according to Faithe: of the skilful in Godly vnderstandinge: of them, that walkte vprightly, and had receiued the Sprite of God: that is to sale, by Tradition.

So Epiphanius saithe,* 1.902 The Heretiques called Caiani, auouched al theire so∣lies, and Heresies, not by the Scriptures, but by Tradition, as they saide, from S. Paule: and tooke vpon them to knowe al those Secrete woordes, that S. Paule had hearde in the Thirde Heauen.

If M. Hardinge maie haue leaue, to handle the same weapons, I doubte not, but he wil soone be hable to proue, that bothe his Holy Breade, & his Holy VVa∣ter, and, what so euer shal please him els, came by Tradition directly from the Apo∣stles, and from Christe him selfe.

But S. Paule,* 1.903 when he saide, I vvil comme, and take order, he meante not to diuise any other Scripture, or Newe Verities, that they had not knowen before: but onely to appointe them, in what place, at what time, in what order, and with what other Circumstances, the Holy Ministration, and other like Ecclesiastical Offices should be vsed.

As for these fantasies, that M. Hardinge, and his felowes haue imagined, S. Augustine saithe,* 1.904 cùm Christus ipse tacuerit, quis nostrum dicat, Ista, vel illa sunt? Aut, si dicere audeat, vnde probat? Quis enim est tam vanus, aut tam temeratius, qui, cùm dixerit etiam vera, quibas voluerit, quae voluerit, fine vllo Testimonio Diuino, affirmet ea esse, quae tunc Dominus dicere noluit? For as mutche as Christe him selfe hath not reuesed these thinges, whiche of vs wil saie, they be these, or these? Or if he so saie, hovve can he proue it? For who is there, either so vaine, or so rashe, who, notwith∣standing he speake the Truthe, to whom he listeth, and what he listeth, wil affirme vvithout any Testimonie of the Scriptures, that these be the thinges, that the Lorde then vvould not Open?

Sutche thinges they be,* 1.905 S. Hierome saithe, are cutte of with the Swerde (that is to saie, with the Woorde) of God.

M. Hardinge saithe, these expresse Woordes, Persona, Ingenitus, Homousios, are not found in the Scriptures. So saide the Arian Heretiques too, as wel, as he. But what foreeth that?* 1.906 Epiphanius saith, Nomen Substantiae non ponitur nudè, nec in Veteri, nec in Nouo Testamento: Sensus autem eius Nominis vbi{que} est: This very

woorde,* 1.907 Substantia, is not plainely expressed, neither in the Newe, nor in the Olde Te∣mente: But the sense and meaninge of that VVoorde is eueryvvhere.

So saith Anthanasius,* 1.908 Tametfi haec voces in Scriptura non reperiuntur, tamen habent earn Sententiam, quam Scripturae volunt: Notwithstanding these woordes be not founde expressed in the Scripture, yet haue they the same sense and meaninge, that the scripture willeth.

Touchinge the Perpetual Virginitie of that Blessed Virgine, the Mother of Christe, whiche M. Hardinge saithe, cannot be proued by any Scriptures, Genna∣dius writeth thus,* 1.909 Heluidij prauitatem arguens Hieronymus, Libellum Documentis Scripturarum Sufficienter factum aduersus cum edidu: S. Hierome repreuinge the wilful lewdnesse of the Heretique Heluidius (denieinge the Perpetual Virginitie of Christes Mother) sette foorth a Booke against him, furnished vvith sufficiēte Testimo∣monies of the Scriptures. Gennadius saithe, the Perpetual Virginitie of Our Lady is proued sufficiently by the Scriptures: M. Hardinge, onely to mainteine his quarrel, saith, It cannot be proued by any Scriptures: but standeth onely by Tradition.

S. Hierome him selfe in so vaine a contention, moued by an Heretique, thought it sufficient to answeare thus:* 1.910 Mariam nupsisse post partum non credimus: quia non legimus: Wee beleeue not, that Marie was Married againe after her Childebearinge: bicause vvee reade it not.

Here M. Hardinge thinketh to oppresse vs with the Olde Heretiques Or∣dinarie question: Hovve knovve you, saith he, that the Scriptures be the Scriptures? Hovv knovve you, that the Gospel of Thomas, Bartholomewe, and Nicodeme are no Scriptures? Thus they laboure to pulle al credite from the Woorde of God, and sende vs onely to theire Traditions. Of God, and his Woorde, they would euermore haue vs to stande in doubte: but of the Pope, and his Woorde, they say, in any wise wée male not doubte.* 1.911 Hosius a special Proctoure of that side saithe, Quod Ecclesia docet, id est Expressum Verbum Dei: What so euer the Churche teacheth, (he meaneth the Churche of Rome) that is the very Expresse VVoorde of God.

A man might wel demaunde the like question of M. Hardinge: Hovv knovv you, that the Sonne is the Sonne? Or that the Moene is the Moene? Or hovve knovve you, that the Churche is the Churche? Or that the Congregation of the Wicked is not the Churche?

Sutche idle questions the Olde Heretiques the Manichées demaunded of S. augustine.* 1.912 But S. Augustine answeared them, Si quaeratis à nob is, vnde nos scia∣mus, Apostolorum esse istas literas, breuiter vobis respondemus, Inde nos scire, vnde & vos scitis, illas literas esse Manichaei: If you demaunde of vs, hovve vvee knovve that these be the Apostles writinges, wee make you this shorte answeare, Euen so wee knowe, that Oure writinges are of the Apostles, as you knowe, that your writinges are of the Heretique Manichee.

But for further answeare, I recken, M. Hardinge cannot be ignorant, that the Gospel of Thomas, Bartholomevve, Nicodeme, and sutche others, were neuer written by them, whoes names they beare: but were wickedly, and falsely coun∣trefeited vnder their names, by sundrie Heretiques.

S. Ambrose saithe,* 1.913 Erant Pseudopropherae, &c. Erat autem populi gratia discer∣nere Spiritus: vt cogno scerer, quos referre deberet in numerum Propherarum: quos autem, quasi bonus Nummularius, reprobare. Sic & nunc in Nouo Testamento multi Euāgelia scribere conati sunt: quae boni Nummularij non probauerunt: There were False Prophetes, &c. But the people had a Grace geeuen them, to discerne Sprites, and to iudge, whom thei should receiue into the number of the Prophetes: and whom,

as skilful exchangers,* 1.914 they shoulde refuse. Euen so nowe in the time of the Newe Testamente, Many haue taken in hande to VVrite Gospels: But the skilful exchangers, and triers of Coines haue not allowed them.

So saithe S. Augustine:* 1.915 Manichaei legunt Scripturas Apocryphas, nescio à quibus Sutoribus Fabularum, sub nomine Apostolorum scriptas: The Manichees reade Secrete Hidden Scriptures, written, I knowe not by what Cobblers of Fables, vnder the name of the Apostles.

So saithe Eusebius of the Gospel countrefeited vnder the name of S. Peter: Nos Petrum,* 1.916 & reliquos Apostolos, sicut Christum recipimus. Sed Pseudepigrapha reijcimus: Veluti gnari eorum sensus, & sententiae: Scientes, quòd talia non recipimus tradita ab Apostolis: Wee receiue Peter, and the reste of the Apostles, as wee woulde receiue Christe him selfe. But Countrefeite VVritinges (vnder theire names) wee refuse vt∣tersy: as hauinge vnderstandinge of their sense,* 1.917 and meaninge: knowinge wel, that wee haue re∣ceiued no sutche thinges deliuered by the Apostles.

Thus had the Churche of God the Sprite of Wisedome, whereby to discerne the True Scriptures from the False.

Yet male wée not geather hereof, that the Authoritie of the Churche is ouer, and aboue the Scriptures.* 1.918 S. Augustine saith, In istis temporalibus Legibus, quam∣uis de illis homines iudicent, cùm eas instituunt, tamen cùm fuerint institutae, & firmatae, non licebit ludici, de illis iudicare, sed secundum eas: In these temporal, or Worldly Iawes, although menne be Iudges ouer thē, while they be a making, yet after the same Lawes be once made, and established, it is no senger lawful for the Iudge to Iudge of them: Onely it is lawful, to Iudge by them.

Likewise againe he saithe,* 1.919 Spirituales, siue qui praesunt, siue qui obtemperant, Spi∣ritualiter iudicant: non de cognitionibus Spiritualibus, quae lucent in Firmamento (id est, de Scripturis): Non enim oportet de tam sublimi Authoritate iudicare, &c. Homo enim, licet Spiritualis, factor ramen Legis esse debet, non Iudex. De illis dici∣tur Iudicare, in quibus potestatem habet corrigendi: Menne Spiritual, whether thei ruse, or be ruled, Iudge accordinge to the Sprite. But they Iudge not of the Spiritual knowledge, that shineth in the Firmamente (that is to saie, of the Scriptures): For it is not lawful for any man to be Iudge ouer so high Authoritie. For be the man never so mutche Spiri∣tual, yet muste he be a Dooer, and not a Iudge of the Lavve. There a Man is saide to be a Iudge, where he hath Power, and Authoritie to correcte.

The Apologie, Cap. 10. Diuision. 1.

Moreouer wee allowe the Sacramentes of the Churche, that is to saie, certaine Holy Signes, & Ceremonies, whiche Christe woulde wee shoulde vse, that by them he might sette before our eies the My∣steries of our Saluation, and might more strongely confirme the Faithe, whiche wee haue in his Bloude, and might seale his Grace in our hartes. And these Sacramentes, togeather with Tertullian, O∣rigen, Ambrose, Augustine, Hierome, Chrysostome, Basile, Dio∣nysius, & other Catholique Fathers. wee doe calle Figures, Signes, Markes, Badges, Printes, Copies, Fourmes, Seales, Signettes, Si∣militudes, Paternes, Representations, Remembraunces, and Me∣mories. And wee make no doubt, togeather with the same Doctours to saie, that these bee certaine Visible vvoordes, Seales of Righte∣ousnes, and Tokens of Grace.

M. Hardinge.

VVith what face, saie ye, that ye allowe the Sacramentes of the Churche?* 1.920 Haue ye not abandot ned almoste al the Sacramentes of the Churche? Retaine ye any mo by name of the Sacramentes then two, Baptisme, and your Supper of the Lorde? Of whiche the one, after that Doctrine, as it is by you taught, and ministred, auaileth nothinge but to your further condemnation.

The sounde, and true Doctrine, whiche the Catholike Churche holdeth, and beleueth touching this point, is this:* 1.921 There be seuen Sacramentes, in which, vnder coouer of visible thinges, the* 1.922 Power of God worketh mans helth. They be these: Baptisme, Confirmation, the Sacrament of the aulter, Penaunce, ex∣treme Vnction, Order, VVedlocke. And these so we cal Sacramentes, as neuertheles we acknowledge the name of Sacrament may be extended to many other thinges. That it be knowen what a Sacrament is, this woorde Sacrament signifieth sommetime a holy thinge,* 1.923 sometime the signe of a holy thinge institu∣ted by God.* 1.924 As it is taken for a signe only, so is it found generally, not only in the Newe Lawe, but also in the Olde Lawe. But in the Newe Lawe these signes after a Peculiar, and Special manner be called Sacramentes, whiche do not only signifie a holy thinge, but also do sanctifie and make holy those to whō thei be adhibited, being such as by institution of Christe conteine grace in them, and Power to sancti∣fie.* 1.925 VVhereof a Sacrament is by the best learned diuines defined to be a visible signe of inuisible grace,* 1.926 so as it beare the image of it,* and be cause of the same. For the plaine vnderstāding of this Definition, how a Sacrament beareth the forme, signe, or image of inuisible grace, it appeareth euidently in Bap∣tisme, where washinge of the body sheweth the clensinge of the sowle. Also in the Sacramente of the Aulter,* 1.927 where the formes of Breade and VVine out wardly represent the spiritual nourishing of the soule. The like appeareth in other Sacramentes.

Neither is it a New, and straung Doctrine to say, that the Sacramētes of the Gospel conteine grace in them, for the Fathers teache the same not seldom. Chrysostome expounding the Mysterie of the Poole cal∣led Bethesda in Hebrewe, that was in Ierusalem, saith, that sicke folke were healed at the mouing of the water, to the intent men might be brought to vnderstande the vertue of Baptisme. For then was it comming to passe (saith he) that Baptisme shoulde be ful of power and grace.* 1.928 S. Ambrose in his booke de Sacramentis speaking of Baptisme, saith it is not euery water that healeth, but that water hea∣leth, whiche hath the Grace of Christe. Cyrillus vpon the foresaide Chapter of S. Iohn saith, that in Ba∣ptisme it is not VVater simply, that worketh, but when as it hathe receiued the grace of the Holy Ghoste.* 1.929 S. Augustine in a Sermon saith, the VVater in Baptisme is enriched with a more gifte in ma∣ner, then was the Virgine Mary. For the (saith he) deserued Chastitie to her selfe, this hath geuen to vs sanctifications: She deserued that she sinned not, this that it might purge sinnes. It is saide vniuersally by S. Cyprian of al the Sacramentes, that the fatte of Gods anointinge powereth fulnes of grace into the ministerial sanctifications,* 1.930 whereby he meaneth the Sacramentes. Yet we meane, that they conteine grace, and power to sanctifie, after suche maner of speakinge, as we saie of Potions and drinkes pre∣pared for sicke Persons, that thei conteine health, to the workinge whereof they be effectual.

And as it is saide of the Sacramentes, that thei conteine grace, so is it likewise saide, that through theire vertue, whiche thei haue by Gods institution, thei do not only signifie (as by these Defenders Do∣ctrine that semeth to be theire special office) but also with signification* 1.931 worke and cause, as an in∣strumental cause, the effecte of that, whiche they signifie.

After whiche maner,* 1.932 God hath geuen to the Sacramentes of the Newe Testamente, that thei worke the thinge signified, through vertue geuen them by Gods ordinance, to special effectes of grace.

The B. of Sarisburie.

Of the number of the Sacramentes, wée shal haue more conueniente time to speake hereafter. There, gentle Reader, I trust, thou shalt sée M. Hardinges great question easily answeared, with what face wée saye, wée allowe the Sacramentes of the Churche. In the meane season it maie please thée, to weigh these woordes of Cardinal Bessarion, the Bishop of Tusculum, one of M. Hardinges especial Ca∣tholique Doctours:* 1.933 Haec Duo Sola Sacramenta in Euangelijs manifestè tradita le∣gimus: These onely tvvo Sacramentes wee reade to be deliuered vs plainely in ye Gospel.

Here Bessarion nameth,* 1.934 not Seuen Sacramentes, as M. Harding dooth, but onely Tvvo. Certainely wée refuse no Sacramente, that euer was either ordeined by Christe, or vsed and practised by the Apostles.

Your Lordes Supper, saithe M. Hardinge, auaileth you nothing, but to your further Condēnation. So must it néedes be, bicause M. Harding saith, it shal so be. These Tragical terrours are fit onely to frale children: In the Date of the Lorde eche mannes woorke shal appeare. The simpleste of our people vnderstandeth the Nature, & Meaning of y^e Holy Mysterie of Our Lordes Supper: & therfore they re∣ceiue y^• same togeather to theire greate consolation. But in Your Lady Masse the simple people vnderstandeth nothing, heareth nothing, &, sauing a fewe vnseemely Ceremonies, seeth nothing. And therfore they so seldome Communicate, & that one∣ly of custome, without any zele, or comforte of conscience, as hauinge no sense, or fee∣ling in al these dooinges.* 1.935 Origē saith, Nisi Circuncisionis reddatur ratio, nutus est, & Opus mutum. Pascha, & aliae Solenuitates nutus magis sunt, quàm Veritas, vs{que} ho∣diè Populus Israel surdus, & mutus est: Onlesse the reasons, or causes of Circumcisiō be ope∣ned, Circumcision is but a gesture, and a doumbe kinde of vvoorke. The Easter Feaste, and other like Solemnities, are rather Ceremonies, then the Truthe it selfe. Euen stil vntil this daie,* 1.936 the people of Israel is deafe, and doumbe. S. Ambrose saithe, Indignus est Do∣mino, qui aliter Mysterium celebrat, quàm à Christo traditum est. Non enim potest deuotus esse qui aliter praesumit, quàm datum est ab Authore: He is vnwoorthy of the Lorde, that Ministreth this Sacramente othervvise, then Christe deliuered it. For he can∣not be deuoute, that presumeth to vse it othervvise, then it was firste deliuered from Christe the Authoure. These wordes séeme sommewhat to touche M. Har∣dinge, and his Companie. But here he is contented, to allowe vs the very Sacramente, and true vse of Baptisme, and that vailable, and of force for the Re∣mission of Sinnes. Whereby vnaduisedly, and vnwares he confesseth, that wee haue the very True Catholique Churche of God. For S. Augustine saithe truely, Baptismus Ecclesiae potest esse extra Ecclesiam:* 1.937 munus autem Beatae vitae non nisi intra Ecclesiam inuenitur: The Baptisme of the Churche maie be without the Churche: but the gifte of Blessed life is not founde, but vvithin the Churche. But why he alloweth vs this Sacramente, rather then the other, it were a harde mater to discusse. Neither may we iustly require reason of him that speaketh so mutche without reason.

Perhaps he wil sate, Baptisme is but a light Sacramente, & maie be ministred by any Laie Personne, euen by an olde Woman, or by a gyrle, so that shée speake Latine, and vnderstande not, what shée saie. For otherwise, I trowe, her dooinge maie not stande for good. Certainely, whereas M. Hardinge speaketh of the dewe Fourme of Woordes, according to Christes Institution, his owne Doctours telle vs,* 1.938 and auouche it for greate Truthe, that if the Prieste saie thus, Ego te Bapti∣zo in nomine Patris, & Filij, & Spiritus Sancti, & Diaboli: That is, I. Baptize thee in the name of the Father,* 1.939 and of the Sonne, and of the Holy Ghoste, and of the Diuel: Or if he saie thus, as one ignorante Prieste sommetime saide, Ego te Baptizo in nomine Patria, & Filia, & Spirita Sancta, yet the Fourme of Baptisme is very good.

But one greate faulte M. Hardinge findeth in our dooinges, for that wée haue leafte out a greate many Holie rites, his Chrisme, his Oile, his Salte, his Spittle, and sutche other like thinges: and for that wée minister this Sacramente plainely, & simply, as Christe commaunded. This obiection beinge of no greater weight, may easily discharge it selfe, & therefore maie passe wel without farther answeare.

M. Hardinge saithe, there be Seuen Sacramentes, whiche, as he saithe, doo not onely signifie a Holy thinge, but also doo Sanctifie, and make holy those, to whō they be adhibited, being sutche as by Institution of Christe conteine Grace in them, and power to sanctifie. Here, to leaus the reste, it might be demaunded, howe can Matrimonie Sanctifie a Man, & make

him Holy:* 1.940 or by what Institution of Christe conteineth it Grace in it selfe, and Power to Sanctific? Or if it cannot Sanctifie, nor haue sutche Grace, howe then can it be called a Sacramente?

I graunt, the Ancient Learned Fathers, entreating of the Sacramentes, haue often vsed vehement,* 1.941 and greate woordes. It is written in the Councel of Nice, Vides Aquam? Considera Vim Diuinam, quae in Aquis Latet. Puta, Aquam esse ple∣nā Ignis Diuini. Seest thou the Water? Consider y^e diuine Povver that lieth Hidde in the Water, Imagin, that the Water is ful of Heauenly Fiere. So S. Ambrose, Spiritus Sanctus descendit,* 1.942 & Aquam consecrat. Adest Praesentia Trinitatis: The Holy Ghoste commeth downe, and haloweth the Water. There is the Presence of the Trini∣tie. So saith Tertullian, In Baptismo tingimur Passione Christi: In Baptisme wee are vvasshed vvith the Passion of Christe. So saith Chrysostome, as M. Hardinge hath here alleged him, Baptisme is ful of Povver, and Grace: So saith S. Cyprian: so saie others.

Al these, and other like vehemente speaches M. Harding mitigateth, and qua∣lifieth in this wise: VVee meane, saith he, that Sacramentes conteine Grace, after sutche manner of speakinge, as wee saie, Potions, and drinkes conteine healthe. That is to saie, Sacra∣mentes verily, and in déede conteine not the Grace of God. For drinkes, and Po∣tions verily,* 1.943 and in déede conteine not the health of y^e Patiente. In this manner of speache y^e Children of the Prophetes saide to Elizaeus the Prophete, Mors in olla, Vir Dei:* 1.944 O thou man of God, Death is in the Potte. So Salomon saithe, Death, and Life are in the handes of the tongue. So Christe saithe vnto the Phariseis, Searche the Scri∣tures: for in them you thinke to haue euerlastinge Life. Therefore one M. Hardinges Schoole Doctous saithe,* 1.945 In Sacramentis Ecclesiae, specialis Virtus Passionis Christi continetur, sicut Virtus agentis in instrumento: The special Grace of the Passion of Christe is conteined in the Sacramentes of the Churche, as the Power of the woorkes is conteined in the instrumente, wherewith he woorketh.

But in déede, it is the Soule of man, and not the Creature of Breade, or Water, that receiueth the Grace of God. Wee haue néede of Goddes Grace: These corrup∣tible elementes néede it not. Without Faith of our Parte Sacramentes be not o∣nely vnprofitable to vs,* 1.946 but also hurtful. S. Chrysostame saith, Vbi est Virtus E∣uangelij? In Figuris literarum, an in intellectu sensuū? VVhere is the Povver of the Gospel? In the Fourmes of the letters, or els in the vnderstandinge of the meaninge?

Likewise Bonauentura saithe,* 1.947 Nullo modo dicendum est, quòd Gratia conti∣netur in ipsis Sacramentis essentialiter, tanquam Aqua in Vase, vel Medicina in Pyxide. Imò hoc intelligere est erroneum. Sed dicuntur continere Gratiam, quia eam signi∣cant: VVee maye not in any wise saié, that the Grace of God is conteined substan∣tially, and verily in the Sacramentes, as VVater is conteined in the Vessel, or a Medicine in the Boxe. For so to saie, it were enoneous. But wee saie, the Sacramentes conteine the Grace of God:* 1.948 bicause thei signifie the Grace of God. Againe he saith, Gratia est in anima, non in Signis visibilibus: The Grace of God is, not in the visible Signes, but in the Soule. And againe he saithe, Ad illud, quod obijcitur, quòd remissio Peceatorum Latet in Baptismo, dicendum est, quòd hoc intelligiturede latentia Signati in Signo: quod quidem habet vlteriorem rationem, quàm rationem Significandi: non tamen essen∣tialiter continendi in se: sed quia ipsum, quod Signat, continetur in anima: To the Obie∣ction, that is made, that the Romission of Sinnes is Hidde in Baptisme, wee muste an∣sweare thus, that it must be taken of the thinge Signified hidde in the Signe. VVhiche thinge neuerthelesse hath a farther meaninge, then to Signifie: yet not to conteine (the Re∣mission of Sinnes) verily, and Substantially in it selfe: but that the Grace, that is Signified thereby, is conteined in the Soule.

The Mystical signification,* 1.949 that M. Harding hath imagined, of his Shevves, and Accidentes, that the Fourmes of Breade, and Wine outwardely represente the Spiritual nourishinge of the Soule, is vaine, and fantastical, without the wit∣nesse of any Anciente Doctour, or Father, confirmed onely by the Authoritie of him selfe. For what manner of féedinge is there is these Accidentes, and Holy Fourmes? Or how can that thinge, that féedeth not the Body, represente vnto vs the Spiritual féedinge of the Soule?

The mater is plaine yenough of it selfe, and néedeth no cauil. The Signi∣fication, and Substance of the Sacrament is to shewe vs, how wee are fedde with the Body of Christe: that is, that like as Material Breade feedeth our Body, so the Body of Christe nailed on the Crosse, embraced, and eaten by Faithe, feedeth the Soule. The like Representation is also made in the Sacramente of Baptisme: that as our Body is wasshed cleane withe Water, so our Soule is wasshed cleane with Christes Bloude.* 1.950 Therefore S. Augustine saithe, Nisi Sacramenta simili∣tudinem quandam earum rerum, quarum sacramenta sunt, haberent, omninò Sa∣cramenta non essent: Yf Sacramentes had not a certaine likenesse, and representa∣tion of the thinges, wherof they be Sacramentes, then in deede they were no Sacramentes. This Representation Rabanus Maurus expoundeth thus,* 1.951 Quia Panis Corpo∣ra confirmat, ideò ille congruenter Corpus Christi nuncupatur: Et quia vinum San∣guinem operatur in Carne, ideò refertur ad Sanguinem: Bicause (not the Accidentes, or Fourmes of Breade, but) Breade it selfe confirmeth the Body, therefore it is conueniently called the Body of Christe: And bicause Wine woorketh bloude in the fleashe, therefore it hath relation vnto the Bloude.

So likewise saithe Druthmarus,* 1.952 Vinum laetificat, & Sanguinem auget: & ideò non inconuenienter Sanguis Christi per hoc figuratur: (not the Accidentes or Fourmes of Wine, but) VVine it selfe reioiceth the harte, and increaseth bloude: And therefore the Bloude of Christe conueniently is thereby signified.

M. Hardinge, for that he cannot vtterly denie it, the mater beinge so plaine, is therefore contented to graunte, that the Sacrament is the Figure of Christes Body. But to helpe out, and to shifte the mater, he hath diuised sutche a strange kinde of Figure, as seldome hathe benne hearde before. Notwithstandinge the Holy Learned Fathers speake plainely, and simply, and vse no kinde of sutche Gloses.* 1.953 S. Hierome saithe, Ad Tropicam intelligentiam sermo referatur. Quan∣do dico, Tropicam, docco verum non esse, quod dicitur, sed allegoriae nubilo figura∣tum: Let that sateinge be expounded by a Figure. When I saie, a Figure, I saie, the thing that is spoken, is not true in deede, but Figured vnder the clowde of an Allegorie. Likewise Chrysostome saithe,* 1.954 Audisti, fuisse Figuram. Ne ergo mirare, ne{que} om∣nia require in typo. Ne{que} enim typus esset, si omnia, quae Veritati accidunt, habe∣rentur: Ye haue hearde, that it was a Figure. Therefore maiueise not: and beinge a Fi∣gure, require not al thinges to agree.* 1.955 For otherwise it were no Figure. So like∣wise S. Augustine saithe, in Principio cauendum est, ne Figuratam locutionem ad literam accipias. Ad hoc enim pertinet, quod ait Apostolus, Litera occidit. Cùm enim Figuratè dictum sic accipitur, tanquam proriè dictum sit, Carnaliter sapitur: ne{que} ulla mors animae congruentiùs appellatur: Firste of al thou muste take heede, that thou take not a Figuratiue Speache accordinge to the Letter. For that is it, whereof S. Paule saithe, The Letter Killeth. For, when the thinge, that is spoken vnder a Figure, is so taken, as if it vvere plainely spoken, there is a Fleashly vnderstandinge. Neither is there any thinge, that maie better be called the deathe of the Soule.* 1.956 Al this, and mutche more to like purpose, thou maiste finde in my Former Replie to M. Hardinge.

An other fantasie M. Hardinge hathe, that the Sacramentes of the Nevve

Lavve woorke the thinge it selfe,* 1.957 that they signifie, through Vertue, as he saith, geuen vnto them by Goddes ordinance, to special effectes of Grace. This, as I saide, is but a fantasie. For the Sacramentes of the Olde Lavve,* 1.958 and of the Nevve, in Truthe, and Substance are al one. S. Paule saithe, Omnes eundem cibum Comederunt:* 1.959 The Fathers in the Olde Lawe, did al eate the same meare, that is to saie, the same Christe, that wée eate. S. Hilarie saithe, Sub nube fuerunt, & Chri∣sto, aquam Petra praebente,* 1.960 potati sunt: They were vnder the Clowde, and were dren∣ched vvith Christe, the Rocke geeuinge them water. Likewise saithe Leo: Mysteria pro temporum ratione variata sunt: quum Fides, qua viuimus, nulla fuerit aetate diuersa: The Sacramentes are astered accordinge to the diuersitie of the times. But the Faithe,* 1.961 vvhereby vvee liue, in al ages vvas euer one. Likewise S. Augustine, Sacramenta illa fuerunt, in Signis diuersa: in rebus, quae significabantur, paria: These thinges were Sacramentes, in the outvvarde tokens, diuerse: but in the thinges tokened, al one vvith ours.

M. Hardinge wil replie:* 1.962 S. Augustine saithe, Sacramenta Noui Testa∣menti dant Salutem: The Sacramentes of the New Testament geeue Saluation. But who can better expounde S. Augustines meaninge, then S. Augustine him selfe? He ad∣deth immediately: Cùm ergo iam teneas promissa, quid quaeris promittentia Salua∣torem? Hoc dico, teneas promissa: non quòd iam acceperimus Viram aeternam, Sed quòdiam Christus Venerit, qui per Prophetas praenuntiabatur: Wherefore, seeinge thou haste the Promisses (of the comminge of Christe) already perfourmed, what see∣kest thou the thinges, that Promised the Saueoure? I saie, Thou haste the Promisses al∣ready perfourmed: not for that wee haue alreadie receiued euerlastinge life, but for that Christe is alreadie comme, that was promised by the Prophetes. Therefore, when S. Augustine saithe, Our Sacramentes geue Saluation, his meaninge is this, Our Sacramentes teache vs,* 1.963 that Saluation is already comme into the World. Thus S. Augustine saithe in an other place: Illa fuerunt Promissiones rerum complenda∣rum: haec sunt indicia completarum: The Sacramentes of the Olde Lawe were Pro∣misses of sutche thinges, as should afterv vard be accomplisshed: Our Sacramentes of the Newe Lawe are takens, that the same Promisses be already accomplisshed. Thus the Holy Fathers saie, The Sacramentes of the Newe Lawe vvorke Saluation: bicause they teache vs, that our Saluation is already wrought. So Bonauentu∣ra saithe of the Sacramentes of the Olde Testamente,* 1.964 Mundare dicebantur: id est, mundatum ostendebant: They were saide to make a man cleane, bicause they shevved, or signified, that a man vvas made cleane.

The Apologie, Cap. 11. Diuision. 1.

And wee doo expressely pronounce, that in the Lordes Supper there is Truely geuen vnto the Beleuinge the Body and Bloud of our Lorde, the Fleashe of the Sonne of God, whiche quickeneth our Soules, the Meate that commeth from aboue, y^• foode of Immor∣talitie, or Grace, Truth, & Life: And the same Supper to be the com∣munton of the Body, and Bloud of Christe: by the partaking where∣of wee be reuiued, streghtened, and fedde vnto Immortalitie: and whereby wee are Ioined, Vnited, & Incorporate vnto Christe, that wee maie abide in him, and he in vs.

M. Hardinge.

VVhat ye proncunce of this high Sacrament, the wise and careful tenderers of their soules wil be right ware thereof. Of you and suche as ye be, because your Doctrine is* 1.965 but of a corner of the worlde in respect of the Vniuersal Churche,* 1.966 hathe geuen vs a watche woorde, Nolite

credere,* 1.967 beleeue them not. In your the Lordes supper, celebrated by the Ministers of your owne cre∣ation, * 1.968 there is not geeuen the Body and Bloud of our Lorde, neither to the beleuing, nor to the vn∣beleuinge. For at the celebration of your schismatical supper, no * consecration being done, * nor Faithe of the Churche, * not right intention had, * nor Christes institution obserued, what deliuer ye to your communicantes, but * a peece of Breade, and a * sippe of VVine? Neither is it * your wil it be more or better. At the supper of Our Lorde ministred in the Catholike Churche by Priestes right∣ly consecrated,* 1.969 and as it hath ben accustomed in Christes Churche, there is the true and whole Body of our Lorde and saueour geeuen and receiued, be the receiuers beleuinge, or* 1.970 not beleuinge. For when Christe gaue this Sacrament to his Disciples at his last supper, after that he had consecrated the same, saieing, take ye, eate ye, this is my Body: Iudas the traitour, as the * Fathers teache, receiued his true Body nolesse then Peter, Andrewe, Iohn, or Iames did: though they to their saluation, he to his damnation.

Now it is to be noted, how this Defender in this long sentence affecteth a certaine holy (as it were) and solemne eloquence, and vseth a religious amplification of Woordes, to set foorth the sa∣crament, as though he had a reuerent and a godly opinion of it: whereas in dede he taketh it* 1.971 but for a poore signe or token, as their Doctoure Zuinglius dothe. But suche is their crafte, to purchase them credite among the people. Thus offer they to the vnlearned their faire cuppes ful of venym, anoin∣tinge the brimmes with Honye of sweete and Holy woordes, the rather to poison them. Suche com∣plainte maketh the graue Father S. Hilary againste the Arians of his time, Ingerunt nobis primū nomina Veritaùs,* 1.972 vt virus falsitatis introeat. Bonum in Ore est, vt de corde malum subeat: Firste (saithe he) they thrust me foorthe woordes of truthe, that the venym of falsehed mate enter in. Good is in their mouthe, that out from the harte maie euil proceede. And among al these woordes (hee meaneth the Arians confession of their faithe) I heare no where by them saide, Deum dei filium: God the sonne of God. Right so among al these faire woordes concerning the Sacramente,* 1.973 we heare neuer a whit saide of the real presence of Christes Body.* 1.974 Epiphanius noteth the like crafte in Arius, and so doth S. Augustine in the Pelagians. Nestorius likewise spake honorably in many places of Christe and his Mother. But now here would he cal her 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, the Mother of God. The Iewes al∣so, as we finde in the Gospell, called our sauiour Iesus the Carpenters sonne, confessed Mary to be his Mother, Iames, Ioseph, Simon, and Iude, his brothers, and that his sisters were among them (by whom his Kinnes folke are to be vnderstanded) but the sonne of God they would not acknowledge him, nor in that degree honour him. Better then to those Iewes can I not compare these Defenders, who speake ho∣norably of our Lordes Body and Bloud in their supper:* 1.975 but that his Body is really, that it is verely in the Sacrament of the aulter, that wil not the Deuill who raigneth in their hartes, suffer theire mouthes to vtter.

The B. of Sarisburie.

M. Hardinge telleth vs, wée deliuer vnto the Faitheful nothing els, but a péece of Breade, and a slppe of Wine: that wée haue neither Intention, nor Con∣secration: that our faire Cuppes be ful of Venime: That our Supper is Schisma∣tical: that our Eloquence is Hypocritical: that our Doctrine is Heretical: that wée are like to the Pelagians, to the Nestorians, to the Arians, and to the levves: and that the Diuel raigneth in our hartes. If the Truthe of God were euermore ioined with vaine speache, then might M. Hardinge be hable easily to winne the price. He saithe, Our Doctrine is but in a Corner of the worlde, and that there∣fore Christe hathe geuen this watche woorde of vs, Beleeue them not. How be it, if he would aduisedly consider the mater, and looke wel about him, he shoulde finde, that so many Kingdomes, and Countries, and Commonweales, as this day professe the Gospel of Christe, would make a good large Corner in the Churche of God. Certainely in respecte thereof, Rome it selfe were a very poore Corner.

Vnto whom Christe specially pointed,* 1.976 when he saide these woordes, Beleeue them not, bicause it is a Prophesie, it is harde to iudge. But it is very likely, he meante Antichriste, that Man of Sinne, the Childe of destruction, that auanceth him selfe

aboue al that is called God.* 1.977 Verily Chrysostome thereof saithe thus: Non dico,* 1.978 si dixerint vobis, Ecce in Haereticis Ecclesijs illis, vel in illis apparuit Christus: sed etiam si in ipsis veris Ecclesijs, quae Dei sunt, id est, domus vestrae, dixerint vobis, Christum apparuisse, nolite eis credere dicentibus ista de me: quia non est digna Diuinitatis meae notitla haec: Ostendens per haec, quomodò ex ipsis Ecclesijs veris frequenter exeunt Seductores. Proptereà nec ipsis omninò credendū est, nisi ea dicant, vel faciant, quae con∣uenientia sint Scripturis: I saie not, if they tel you, Behold Christe hathe appeared in these, or these Churches of Heretiques: But if they shal saie vnto you, that Christe bathe ap∣peared in the very true Churches, that are of God, that is to saie, that are your houses, Beleeue them not, if they saie thus of me: for this is no woorthy knowledge of my Diuinitie: By these he sheweth, hovv that out of the very true Churches oftentimes come foorthe deceiuers. Therefore wee maie not beleue no not them, onlesse they speake, or doo those thinges, that are agreeable to the Scriptures.

Verily, how so euer M. Hardinge wil shifte this mater, the plaine woordes séeme rather to touche him, and his companie, then either Luther, or Zuinglius, or any other. For they can pointe with theire fingers, and saie, Here is Christe, and There is Christe. Behold, In this Pyre are three Christes: in that fiue: in that seuen: in that moe. Therefore it is likely, that Christe géeueth vs this speci∣al watche woorde of them, and sutche others, Beleeue them not.

Here M. Hardinge maketh mutche adoo about Consecration: and yet are not his Felowes wel agreed, what to make of theire owne Consecration. Gabriel saithe,* 1.979 Chritus potuit sine verbo tanquam verus Deus, Substantiam Panis, & Vini Consecrare: Vel, potuit verba quaedam secretò proferre, & per illa Consecrare: Vel, per haec Verba, Hoc est Corpus meum, Consecrare potuit: Vel, potuit priùs Con∣secrare, & posteà distribuere: Vel, primùm distribuere, & posteà Consecrare. Quid autem horum fecerit, ex Sacris Scripturis non constat: Christe, as beinge very God, might Consecrate the Substance of Breade and VVine vvithout vvoorde: Or els, he might speake certaine wordes in secrete, and by them Consecrate: Or els, he might Con∣secrate by these woordes, This is my Body: Or els, he might firste Consecrate, and after deliuer: Or els, firste deliuer, and after Consecrate. But vvhiche of al these he did in deede,* 1.980 by the Holy Scriptures it appeareth not. Cardinal Bessarion saithe, that in the Latine Churche Consecration is wrought by the vvoordes of Christe: in the Gréeke Churche by other Praiers, that folowe afterwarde. Ca∣tharinus intreatinge pourposely hereof, saithe, Christe Consecrated not vvith the same vvordes, that are nowe vsed in the Masse, This is my Body. Durandus saithe, Christe Consecrated by his Diuine povver, and after Consecration saide, This is my Bo∣dy. Petrus Alliacensis yeldeth this reason hereof, Quia, nisi antè fuisset Corpus Christi, Christus non verè dixisset, Hoc est Corpus meum: If it had not benne Christes Body before, Christe coulde not haue said truely, This is my Body. It is con∣cluded in a Booke called Antididagma. lately set foorth by the Chapter of Colaine. that the bare woordes of Christes Institution, without the woordes of the Canon of the Masse, are not sufficient to woorke Consecration. Bonauentura saithe, To haue the true Fourme of Consecration, wée muste séeke, not to the Gospel of Christe, but to the Canon. Howe be it, thereof groweth a greate inconuenience, that Christe, and his Apostles, for that they had not the woordes of the Canon, had therefore no Consecration. Againe Bonauentura saithe, that these woordes, Noui, & Aeterni Testamenti, are not of the substance of Consecration: but are vsed onely as a fourniture.* 1.981 Iohannes Scotus saithe, Quod ergo est consilium? Dico, quòd Sacerdos intendens facere, quod facit Ecclesia, legens distinctè verba Canonis, à Principio vs{que} ad finem, verè consicit: nec est tutum alicui, reputare se valde peritum in sci∣enua sua, & dicere, volo uti praecisè istis verbis pro Consecratione: The mater be∣inge

so doubteful, what then is your Counsel? I saie, that the Prieste intendinge to doo, what so euer the Churche doothe, and readinge the woordes of the Canon distinctly, and plainely, from the beginninge to the ende, doothe verily Consecrate. Neither is it good for a man to recken him selfe very skilful in his knowledge, and to saie, I vvil vse precisely these, or these vvoordes to vvoorke Consecration. Where also these woordes are specially noted in the Margine, Nota, quòd de hae materia, Doctor nihil hîc asserit, sed probabiliter aliquid dicens, sub dubio relinquit: Here marke, that touching this mater (of Consecration) the Doctour auoucheth nothing: but speakinge somme∣what by the waie of likelyhoode, he leaueth the vvhole mater vnder doubte. In the ende Scotus vncertainely, and doubtefully concludeth thus: Vnde dicunt aliqui, quòd Forma Graecorum,* 1.982 & Forma nostra, & quaecun{que} scripta in Euangelijs, sufficiens est ad Consecrationem: Whereof somme saie thus, that the Fourme of vvoordes, that the Greekes vse, and the Fourme that vvee vse, and any Fourme els vvritten in the Gospels is sufficient to Consecration. The like certainetie Bo∣nauentura teacheth vs: For thus he endeth:* 1.983 De hoc est vtilius dubitare: Quis e∣nim potest scire, vtrùm Euangelistae, aut Apostolus ipse intenderint describete Formam? Igitur melius est, hîc piè dubitare, quàm praesumptuosé definire: Hereof it is best to stande in doubte. For who can tel, whether the Euangelistes, or the Apostle Paule him selfe, meante to write vs the Fourme of Consecration? Therefore in this pointe it is better, So∣berly to doubte, then presumptuously to determine.

By these fewe, good Christian Reader, thou maiste sée the grounde, and cer∣tainetie of M. Hardinges Doctrine. He saithe, Wée haue no Consecration, for that wée lacke a Thing: but what Thinge it should be, he, and his Felowes cannot tel.

How be it, in deede wée vse the same woordes that Christe vsed. If Christe, and his Apostles Consecrated, then doo wée vndoubtedly likewise Consecrate. The wante, that he findeth in vs, he maie also finde in them. S. Augustine saithe,* 1.984 Accedat Verbum ad Elementum, & fit Sacramentum: Ioine the Woorde of God vnto the Elemente (or outwarde Creature) and thereby is made a Sacrament. Origen saithe, Parus sanctificatur per Verbum Dei, & Obsecrationem: The Breade is Conse∣crate by the Woorde of God, and by Praier. S. Ambrose saithe, Ante Benedictionem Verborum Coelestium, alia species nominatur: post Consecrationem, Corpus Christi Significatur: Before the Blessinge of the Heauenly woordes, it is called an other kinde: After Consecration, the Body of Christe is Signified.

An other quarrel, that M. Hardinge piketh to vs, is, that wee haue no In∣tention, or minde to Consecrate. But how longe hathe M. Hardinge benne a Wisarde?* 1.985 Or who made him so priuie to our Intention? S. Paule saithe, Noman can tel, what is in Man, but the Sprite of Man, that is within him. These folies are an∣sweared at large in my Former Replie to M. Hardinge. Verily by the late Do∣ctours of that side, the Prieste maie haue Intention, to Consecrate the one halfe of the Hoste, and not the other: Or, hauing thirtéene Hostes, he maie haue Intention, to Consecrate but twelue. And thereof groweth a greate question, when he com∣meth to the reckeninge, and seeth his errour, whiche of al that whole Companie of Hostes shal goe vnconsecrate. Yea Abbate Panormitane saithe, Etiamsi Sacer∣dos celebret, vt Deus perdat aliquem, tamen bene Consecrat: Notwithstandinge the Prieste saie Masse, with Intention, that God would destroie somme man, yet dooth he Con∣secrate neuerthelesse. Into sutche toies these menne throwe them selues, with theire fonde Intentions.

Our Intention is,* 1.986 to doo, that Christe hathe taught vs to doo, that is, to Mi∣nister the Holy Sacramente in Remembrance of him: and, as S. Paule saithe, to shewe foorthe, and to publishe the Lordes Deathe, vntil he comme. And to this pourpose one of M. Hardinges owne Doctours saithe, Non sufficit Intentio Con∣secrandi

absolutè:* 1.987 Sed Oportet, vt sit conformis Intentioni Sacramentum Insti∣tuentis: Absolutely the Intention, to Consecrate, is not sufficient: but it muste be an∣svvearable vnto the Intention of Christe,* 1.988 that ordeined the Sacramente.

At the Supper of our Lorde, saithe M. Hardinge, ministred in the Catholique Churche, by Priestes rightly Consecrate, there is the true, and whole Body of Our Lorde and Saueour geuen, and receiued: be the receiuers beléeuinge, or not beléeuinge.* 1.989 This is no greate marueile in M. Hardinges Doctrine. For they of his side saie, Si dicatur, quòd Mus sumat Corpus Christi, non est magnum incon∣uenines: If it be saide, that a Mouse receiueth the Body of Christe, it is no greate in∣cōuenience. And Alexander of Hales a notable Schole Doctour saith, though in more vnséeingly, & grosser wise, Si Canis, vel Porcus deglutiret Hostiam Consecratam in∣tegram, non video quare Corpus Domini non simul traijcertur in ventrē Canis, vel Porci: If a Dogge, or a Sovve shoulde happen to swallow downe the whole Hoste being Conse∣crate, I see no reason, but the body of our Lorde maie passe withal into the belly of the Dogge, or of the Sowe.

But S. Augustine saithe farre otherwise,* 1.990 Hoc est manducare illam escam, & illum potum bibere, in Christo manere, & Christum manentem in se habere: This is the Eatinge of that meate, and the Drinkinge of that Drinke, that a man dwel in Christe, and haue Christe dwellinge in him. Likewise Origen saithe, Est verus Cibus, quem nemo malus potest edere. Etenim si malus posset edere Corpus Domini, non scribe∣retur, Qui edit hunc panem, viuer in aeternum: The Body of christe is the True Foode, which no euil man can Eate, Fore if the euil man could Eate the Body of Our Lord, it should not be written,* 1.991 He that Eateth this Breade, shal liue for euer. But hereof wée haue spoken more at large in the Former Replie to M. Hardinge.

The Heretical Doctrine, that M. Hardinge talketh of, with al the whole forniture of Hypocritical Eloquence, wee maie safely sende home, from whence it came. And I doubte nothinge, but he can wel tel, howe to vse it.

As for Pelagius, Arius, and Nestorius, wee desie them vtterly, and detest them, as wée doo also al other sortes, and sectes of Heresies.

Of the Sacramentes of Christe, wee doo bothe speake, and thinke reuerently, and as it becommeth vs, and accordinge to the Holy Scriptures. Wée saie, that a Creature is a Creature: that a Sacramente is a Sacramente,* 1.992 and not God, Wée saie with S. Augustine, The Sacramente is not our Lorde, but the Breade of our Lorde Againe S. Augustine saithe, In Sacramentis videndum est, non quid sint, sed quid Significent: In Sacramentes we muste consider, not vvhat they be in deede, but what they Signifie.

The Apologie, Cap. 11. Diuision. 2.

Bisides this, wee acknowledge, there be twoo Sacramentes, whiche wee iudge properly ought to be called by this name: that is to saie, Baptisme, and the Sacramente of thankesgeuing. For thus many wee see were deliuered and sanctified by Christe, and wel allo∣wed of the Olde Fathers, Ambrose, and Augustine, & sutche others.

M. Hardinge.

VVhy speake ye not plainely?* 1.993 Be there no moe but twoo Sacramentes? Though ye saie not so expressely, yet wee iudge, that so ye meane. For so your scholefelowe of Geneua Theodore Beza pro∣nounceth in plaine termes in the Confession of your Geneuian Faithe. And so your selues, Defenders, do affirme in the Articles, which ye agreed vpon in your Conuocation holden at London in the yere of our Lorde. 1562. VVhiche Articles ye haue put forthe 〈◊〉〈◊〉 printe by the Queenes Auctoritie, as ye

pretende. Nowe whereas ye acknowledge there be but twoo Sacramentes, why should any man be∣leeue you,* 1.994 rather then the Germaines your firste Scholemaisters, who* 1.995 in their Confession exhibited to Charles the fifthe then Emperour at Augspurge in the name of al the Protestantes, Anno. 1530. appointe three Sacramentes, Baptisme, the Euchariste, and Penance? The nexte yere after,‡ 1.996 Philip Melanchthon in his Apologie auouched those three Sacramentes: but afterwarde in the yere. 1552. he founde out an other, and made vp the number of foure, by addinge the Sacramente of Order to the foresaide three. In Lipsia they receiue three: In VVittenberg, whiche Citie is not thence far of, they haue foure. At Magdeburg thereby also Flacius Illyricus, and so many as folowe him, will haue but two: and the Zwenckfeldians, that spring out of the same stocke, care for none at al.

Forasmuche as ye alleage the names of the Olde Fathers for you, specially S. Ambrose,* 1.997 and S. Augustine, that there be but twoo Sacramentes, let vs see howe muche they make for maintenance of yo•••• Doctrine, and wheather they teache vs not, that there be moe S. Augustine in his seconde Bookes ••••ira literas Petiliani, speakinge of the place of the Psalme, Sicut vnguentum in capite, whiche the Heretike had alleaged, saithe thus: In hoc vnguento, &c. In this oinctement his will is to interpret the Sacramente of Chrisme (he meaneth the Sacramente of Confirmation) whiche in the kinde of visible signes is Holy, as Baptisme is. Lo, S. Augustine calleth cofirmation a Sacramente. S. Eusebius Pope namethe it a Sacramente in his third epistle written to al the Bis••hoppes of Tuscia and Campania: Manus impositionis Sacramentum, &c. The Sacramente of imposition of Handes (saithe he) is to be kepte with greate reuerence, whiche cannot be performed but by the high Priestes, (he vnderstandeth Bishoppes). Melchiades nexte to Syluester before the Nicene Coun∣cel speakinge muche of Confirmation, amonge other thinges saithe thus. Duo haec Sacramenta, Baptismi,* 1.998 & confirmationis, separanda non sunt: These twoo Sacramentes of Baptisme, and Confirmation, maye not be sundered. Though these twoo Bishoppes were Popes, yet they deserue credit, forasmuche as they liued before that corruption crept into the Churche, after your accoumpte, and died Holy Martyrs.

That Penaunce is a Sacramente,* 1.999 and so accoumpted amonge the Fathers, it is so euident, that who doubteth of it, maie seeme not to haue perused their writinges. S. Augustine in enchiridio ad Laurentium speakinge of Baptisme and Penaunce, calleth bothe, Salutaria Sacramenta, healthful Sacramentes. S. Ambrose signifieth him selfe to be of the same minde, in his firste Booke de Poentientia, Cap. 6. &. 7. and in the second Booke, Cap. 2. though without puttinge thexpresse name of Sacra∣mente. But in the third Chapter of that Booke he putteth the name of Sacramente expressely.

Touchinge Order,* 1.1000 that is a Sacramente, also by verdite of S. Augustine, whom ye alleage for you. Let vs heare what he saithe. In his seconde Booke contra epist. Parmentani Cap. 13. these be his wordes, where he speaketh of Baptisme, and of the Power to Baptize, whiche is geuen in the Sacra∣mente of Order: Vtrunque euim Sacramentum est, & quadam consecratione vtiunque ho∣mini datur, illud cum Baptizatur, istud cum ordinatur. Ideo in Catholica non licet v∣trunque iterari: Either of them is a Sacramente, and with a certaine Consecration either is geuen to man: the one when he is Baptized, the other when he taketh Orders. Therefore in the Ca∣tholike Churche it is not lawful either of them to be taken twise.

For the Sacramente of wedlocke, besides other good and sufficient proufes, that it is a Sacra∣mente, wee haue sundrie testimonies out of S. Augustine,* 1.1001 and other Doctours. In the Churche (saithe S. Augustine) not onely the bande of mariage, but also the Sacramente is so commended, that it is not lauful for the husbande to deliuer his VVife to another. He calleth wedlocke a Sacramente in many places of his workes. De bono coniugali. Cap. 7. 18. and in the. 24. Chapter of that Booke hee saithe: Haec omnia bona sunt, propter quae nuptiae bonae sunt, Proles, Fides, Sacramentū: All these thinges be good, for whiche mariage is good, issue, Faithe, the Sacramente.

Of extreme Vnction,* 1.1002 who doubteth whether it be a Sacramente, let him reade the Epistle of Innocentrus the Firste ad Decentium Eugubinum Episcopum, Cap. 8. where moste planely trea∣tinge of it, he nameth it a Sacramente. Chrysostome interpreteth the place of S. Iames epistle for this Sacramente. And so dothe Bede, alleaging the place of S. Iames, the sixth of Marke, the Auctoritie of Innocentius, and the custome of the Churche. Seinge then we haue founde the* 1.1003 seuen sacramentes

expressely mentioned in the Fathers,* 1.1004 accordinge to the teaching of the Catholique Churche: whereas ye teache men to beleeue there be but two, and pretend that the Fathers spake of nomo:* 1.1005 I truste from henceforthe they wil take better aduise, how they beleue your bare VVoorde without al prouse, and with certaine danger of their soules, forsake the Doctrine of the Churche, whiche is the sure Pillour,* 1.1006 and ground of truthe, as S. Paule saithe. In this greate pointe, Beza, and ye of that side bee manifestly founde lyers.

The B. of Sarisburie.

To spende woordes without cause, is affliction of the Sprite, and losse of time. M. Hardinge here bestoweth mutche laboure, and allegeth many Doctours, to winne that thinge, that he might easily haue obteined without any sutche adoo. For, gentle Reader, lefte that thou be deceiued, and thinke, there is somme weight in this heape of feathers, wee wil graunt without force, and freely, that the Ho∣ly Catholique Fathers haue made mention, not onely of Seuen, as M. Hardinge here accoumpteth them, but also of Seuenteene sundrie Sacramentes.a 1.1007 Tertul∣lian calleth the Helue, wherewith Elizaeus recouered the Axe out of the water, Sa∣cramentum Ligni, y^e Sacramente of VVoode: And the whole state of y^e Christian Faithe, he callethb 1.1008 Religionis Christianae Sacramentum, The Sacramente of Christian Religion.c 1.1009d 1.1010 S. Augustine in many places hathe Sacramentum Cru∣cis, The Sacrament of the Crosse. Thus he saithe, In hac Crucis Figura continetur Sacramentum: In this Figure, or Fourme of the Crosse there is conteined a Sacrament. So saith Leo,e 1.1011 Crux Christi, quae saluandis est impensa Fidelibus, & Sacramentum est, & exemplum: The Crosse of Christe, whiche was geuen to saue the Faitheful, is bothe a Sacramente, and also a Samplar. S. Hierome saithe,f 1.1012 E latere Christi Bap∣tismi, atque Martyrij pariter Sacramente funduntur: Out of Christes side the Sacra∣mentes of Baptisme, and Martyrdome are powred foorthe bothe togeather.* 1.1013 Leo cal∣leth the promisse of Virginitie, Sacramentum: Quid eos manebit, qui corruperine foedera Diuini Sacramenti? VVhat shal becomme of them, that haue broken the Coue∣nante of the Heauenly Sacramente?g 1.1014 The Breade, that was geuen vnto the No∣uices, or Beginners in the Faithe, called Catechumeni, before they were Bap∣tized, of S. Augustine is called a Sacramente,h 1.1015 S. Hilarie in sundrie places saith, Sacramentum Orationis: Sacramentum Esuritionis: Sacramentum Scrip∣turarum: Sacramentum Fletus: Sacramentum Sitis: The Sacramente of Praier: The Sacramente of Fastinge: The Sacramente of the Scriptures: The Sacramente of VVee∣pinge: The Sacramente of Thirste.i 1.1016 S. Bernarde calleth the wasshinge of the Apostles foete, a Sacramente: Ablutio Pedum Sacramentum est quotidianorum peccatorum: The VVasshinge of feet is the Sacramente of daily Sinnes.

Thus many, and many moe Sacramentes, it had benne easy for M. Har∣dinge to haue founde in the Catholique Learned Fathers. Yet, I trowe, he wil not saie, that either the Helue of an Axe, or the whole Religion of Christe, or a Crosse printed in the foreheade, or Martyrdome, or the Scriptures, or a Vowe of Virginitie, or the Breade geuen to the Catechumeni, or Praier, or Fastinge, of Wéepinge, or Thirste, or Wasshinge of féete, are the necessarie seuen Sacra∣mentes of the Churche.

How be it, wée wil not greately striue for the name. It appeareth hereby, that many thinges, that in deede, and by special propertie be no Sacramentes, maie neuerthelesse passe vnder the general name of a Sacramente. But thus wee saie, It cannot be proued, neither by the Scriptures, nor by the Ancient Learned Fathers, that this Number is so specially appointed, and Consecrate to this pourpose, or that there be neither moe, nor lesse Sacramentes in the Churche, but onely Seuen.

As for the Reasones, that they of M. Hardinges side haue brought vs for proufe hereof,, they are too Childishe to be remembred. For thus they saie,

The Booke in the Apocalyps hathe Seuen Seales:* 1.1017 The Seuen Angels there haue Seuen trumpettes:* 1.1018 Christe hath in his right hande Seuen starres:* 1.1019 Christ vvalketh in the middes of Seuen golden Candlesticks:* 1.1020 Zacharie savve Seuen eies vpon a stone:* 1.1021 There vvere Seuen Candlestickes in the Tabernacle:* 1.1022

Ergo,* 1.1023 saie they, there muste needes be iuste Seuen Sacramentes in the Churche of God.

But vnto euery necessarie Sacramente of the Churche, twoo thinges speci∣ally are required: that is, a Sensible outwarde Elemente, and the Woorde of In∣stitution. And without either of these there is no Sacramente. Therefore S. Augustine saithe,* 1.1024 Accedat Verbum ad Elementum, & fit Sacramentum: Ioine the Woorde of Christes Institution vnto the sensible Creature, or outwarde Elemente: and thereof is made a Sacramente. The Element, or Creature in Baptisme is Wa∣ter: the Elementes, or Creatures in Our Lordes Supper, are Breade, & Wine: The woordes of Institution are common, and knowen.

The other fiue Sacramentes want, either the Woorde, or the Elemente, or bothe togeather: As for example, Matrimonie, Order, and Penance haue the Woorde of God, but they haue no outwarde Creature, or Elemente. Extreme Vnction, and Confirmation haue neither VVoorde, nor Elemente. Therefore these fiue later, in proper vse of speache, are not taken for Sacramentes of the Churche.

For thus Alexander of Hales saithe,* 1.1025 Sacramentum Confirmationis, vt est Sacramentum, neque Dominus instituit, neque Apostoli: Sed postea institutum est in Concilio Meldensi: The Sacramente of Confirmation, as it is a Sacramente, was not ordeined, either by Christe, or by the Apostles: but afterwarde in the Councel of Melda.

So likewise Durandus saithe, Matrimonium strictè, & proprié loquendo, non est Sacramentum:* 1.1026 Matrimonie in dewe, and proper kinde of speache is no Sacramente.

Nowe to that, wée make accoumpte onely of Tvvo Sacramentes, as insti∣tuted by Christe,* 1.1027 wherewith M. Hardinge findeth him selfe so mutche offended, it maie please him to vnderstande, that the Anciente Learned Fathers, Irenaeus, Iustinus Martyr, Tertullian, S. Ambrose, Cyrillus Alexandrinus, and others, hauinge occasion to intreate of pourpose, and specially hereof, speake onely of Tvvo Sacramentes, Baptisme, and Our Lordes Supper, and name none other. S. Cyprian saithe, Tunc demùm planè sanctificari, & esse Filij Dei possunt, si vtro{que} Sacramento nascantur: Then maie they be throughly Sanctified, and become the Children of God, if they be newe borne by both the Sacramentes. S. Augustine saith, Quaedam Pauca pro multis, eadem{que} factu facillima, & intellectu augustissima, & obseruatione castissima, ipse Dominus, & Apostolica tradidit disciplina: sicuti est Baptismi Sacra∣mentum, & Celebratio Corporis, & Sanguinis Domini: Our Lorde, and his Apo∣stles haue deliuered vnto vs a fevve Sacramentes in steede of many, and the same in dooing moste easy, in signification moste excellent, in obseruation most reuerende: as is the Sacrament of Baptisme, and the Celebration of the Body, and Bloude of Our Lorde. Againe, speakinge of Baptisme, and the Supper, he saithe thus: Haec sunt Ecclesiae Gemina Sacramenta: These be the Tvvoo Sacramentes of the Churche. Paschasius saithe, Sunt Sacramenta Christi in Ecclesia Catholica, Baptismus, &

Corpus,* 1.1028 & Sanguis Domini: These be the Sacramentes of Christe in the Catholique Churche: Baptisme, and the Body, and Bloud of our Lorde. To be short, Car∣dinal Bessarion saithe,* 1.1029 Haec Duo Sola Sacramenta in Euangelijs manifestè tradita legimus: Wee reade, that these Onely tvvoo Sacramentes were deliuered to vs plain∣ly in the Scriptures.

Here hath M. Hardinge in expresse woordes, Bothe the Sacramentes, and the tvvo sacramentes, and the Onely tvvo Sacramentes of the Churche. Iudge thou nowe therefore, good Christian Reader, what truthe thou maiste recken to be in him, that saithe, Beza, and they of this side are manifestly founde liers.

Al these thinges notwithstanding, the late pretensed Councel of Tridente with moste horrible threates, and great Curses, concludeth the contrarie: Si quis dixerit,* 1.1030 Sacramenta Nouae Legis non fuisse omnia à Iesu Christo Domino nostro institu∣ta, aut esse Plura, vel pauciora, quàm septem, aut etiam aliquod horum non esse ve∣ré, & propriè Sacramentum, Anathema sit: If any man shal saie, that the Sacramentes of the Newe Lawe were not al ordeined of Our Lorde Jesus Christe: or that there be fevver, or moe then seuen: or that any one of the same, verily, and in proper vse of speache is not a Sacramente, accursed be he.

But ye saie, Luther, and the Germaines admitte three Sacramentes, Bap∣tisme, the Lordes Supper, and Penance: And Philip Melancthon afterwarde founde out the fourthe. O, M. Hardinge, what is it, that thus enflameth your tongue to speake Vntruthe? Yf it had pleased you, to haue séene it, Luther, & Me∣lancthon plainely expressed theire owne meaninge, and vtterly remoued al man∣ner occasion of sutche cauilles.* 1.1031 Luther writeth thus, Propriè ea visum est vocare Sacramenta, quae annexis Signis promissa sunt: Coetera, quia Signis alligata non sunt, nuda promissa sum. Quò fit, ut si rigidè loqui velimus, tantùm duo sint in Ecclesia Dei Sacramenta, Baptismus, & Panis: cùm in his Solis, & institutum diuinitùs sig∣num, & promissionem Remissionis Peccatorum videamus: In Proper speache those wee cal Sacramentes, whiche are promissed with signes annexed. The reste, that haue no Signes, are bare promisses. Wherefore speakinge hereof precisely, and strictely, there are Onely tvvo Sacramentes in the Churche of God, Baptisme, and the Breade: for as mutche as in these Onely we finde bothe the Signe ordeined by God, and also the Pro∣misse of Remission of Sinnes.* 1.1032 Likewise Melancthon saithe, He can wel cal Order, a Sacrament, so that it be knowen from Baptisme, and the Supper, whiche in Proper speache, and verily be called Sacramentes.

The Apologie, Cap. 11. Diuision. 3.

Wee saie, that Baptisme is a Sacramente of the Remission of Sinnes, & of that wasshing, which we haue in the Bloud of Christe: and that no person, whiche wil professe Christes name, ought to be restreined, or keapte backe therfrom: no not the very Babes of Chri∣stians: forsomutche as they be borne in sinne, and doo perteine vnto the people of God.* 1.1033

M. Hardinge.

As ye acknowldege fewe Sacramentes, so ye speake of them very slenderly. Baptisme (ye saie) is a Sacramente of the remission of sinnes, and of that wasshinge whiche wee haue in the Bloude of Christe. Now whereas ye meane, as within fewe lines ye declare, by the name of a Sacramente, * 1.1034 no more but a Token or Signe, specially sith ye teache in your articles that Baptisme at the best, is but a Signe, and Seale of our newe birthe: ye seme not to attribute to Baptisme so mutche, as the Scrip∣ture dothe. Neither is Baptisme onely a Signe or Tokē, that sinnes be remitted, but, wee beleeue, as the Catholique Churche, according to the Scriptures teacheth, that in, and by Baptisme sinnes be fully, and

truely remitted,* 1.1035 and put awaie: and that not through the Faithe* 1.1036 onely of the geuer, or receiuer, or of any other, though hereunto it be necessarie in th••se, that be come to age of discretion: but through the power, and vertue of the Sacrament, and Gods promise. And therefore to whom it is geuen, of them it is rightly saide, that, they be Baptized for remission of their sinnes. The scriptures be plaine. Firste Ezechiel speakinge of this Holy Sacrament, saithe in the person of God: I wilshed vpon you cleane water, and ye shal be made cleane from al your defilinges, and from your Idols wil I clense you. Nexte S. Paule saithe, That God hath saued vs by the wasshinge of Regeneration, and of the renewing of the Holy Ghoste, whom he hath powred vpon vs aboundantly by Iesus Christe our Sauiour. That I maie adde to these manifest Scriptures the Auctoritie of a Learned Father, not whereby to strengthen the truthe of them, but to witnesse our right vnderstandinge of them: S. Au∣gustine, Lib. 3. contra duas epist. Pelagian. Cap. 3. shewinge the sclaunder of the Pelagians againste the Catholikes, saithe thus in theire Persone: Againe they (that is, after theire meaninge, the Catholikes) auouche, that Baptisme maketh not in deede newe menne againe, that is to witte, that it geueth not ful remission of sinnes, &c. Thereto eftsones answearinge S. Augustine saithe, * 1.1037 Mentiuntur,* 1.1038 iusidiantur, tergiuersantur. They lye, they studye howe to deceiue, they seeke shiftes: wee saie not this. And after certaine sentences retourninge to Baptisme, he concludeth thus: VVherefore Baptisme wassheth awaie al sinnes, vtterly al, of dedes, wordes, thoughtes, be they Original, or Actual: be they done ignorantly, or wittingly. But it taketh not awaie the infir∣mitie, whiche the regenerate resisteth, &c. VVhiche place doth not onely set foorthe the vertue of Baptisme, but also* 1.1039 destroieth the Doctrine of our New Gospellers, that affirme concupiscence, whiche remaineth after Baptisme, to be verily sinne▪* 1.1040 VVherein they erre manifestly againste the Scripture, and sense of the Fathers.

The B. of Sarisburie.

Il wil is euer plenetiful of ili wordes. M. Hardinge here maketh him selfe mutche mater without cause. He teacheth our Newe Cleregie, that Baptisme is not onely a Signe, or a Token of Remission of sinnes: He telleth vs of the Faithe of the Geeuer: of the Faithe of the Receiuer: Of the Povver of the Sacra∣mente: Of Concupiscence, that it is no sinne. And more, I trowe, he would haue saide, if more had presently comme to minde. Verily the poore Newe Cleregie speaketh not one woorde in al this whole place, neither of Signe, nor of Token, nor of the Receiuer, nor of the Geeuer, nor of the Povver of the Sacrament, nor of Concupiscence, whether it be Sinne, or not Sinne, nor of any other like thinge. Yet in y^• ende he taketh S. Augustines vvoordes, vvithout his meaninge, and crieth againste vs, They lie, they studie to deceiue, they seke shiftes. And why so? Certainely bicause wée saie, Baptisme is a Sacrament of Remission of Sinnes: And that the Children of the Faitheful, for that they be borne in Sinne, and perteine to the people of God, ought therefore to be Baptized. Other causes then these in any Our Woordes he can finde none.

True it is, that the Sacramente dependeth not, neither of the Minister, nor of the Receiuer,* 1.1041 nor of any other. For though they be al the Children of sinne, yet is Baptisme the Sacramente of Remission of Sinne. S. Augustine saithe, Securum me fecit Magister meus, de quo spiritus eius dicit, Hic est, qui Baptizat: Christe my Maister hath assured me, of whom his owne Sprite saithe, this is he, that Baptizeth.

Neuerthelesse concerninge the Faithe of the Parentes,* 1.1042 and others, the Ho∣ly Doctours haue sommetimes written otherwise. S. Augustine saithe, Satis piè, recte{que} creditur, Prodesse paruulo eorum Fidem, à quibus Consecrandus offertur: It is good and Godly to beleue, that the Child is holpen by the Faithe of them, by whom he is offered, or brought vnto Baptisme. Againe he saithe, Accommodat illis Mater Ecclesia aliorum pedes, vt veniant: aliorum Cor, vt credant: Our Mother the Churche lendeth them other mennes fecte, that they maie comme▪ and other mennes

hartes,* 1.1043 that they maie beleeue. The like saieings might be alleged out of Iustinus Martyr, S. Cyprian, S. Hierome, and others. For thus they write. Howe truely, I wil not saie. But theire woordes be plaine. The Prophets Abacuc saithe, Iustus ex Fide sua viuet: The Juste man shal liue, (not by the Faithe of his Parentes, but) by his ovvne Faithe.

Of this Faith S. Hierome saith,* 1.1044 Qui plena Fide non suscipiunt Salutare Baptisma, accipiunt quidem Aquam, sed non accipiunt Spiritum: They that receiue not Baptisme with perfite Faithe, receiue the VVater: But the Holy Ghoste they receiue not. S. Au∣gustine saithe, Verus Baptismus constat, non tam ablutione Corporis, quàm Fide Cor∣dis: Sicut Apostolica Doctrina tradidit, dicens, Fide mundans Corda eorum: Et alibi, Saluos facit Baptisma, non Carnis depositio sordiū, sed conscientiae bonae interrogatio in Deum, per Resurrectionem Iesu Christi: True Baptisme standeth, not so mutche in was∣shinge of the Body, as in the Faithe of the harte: As the Doctrine of the Apostles hathe tought vs, saieinge, By Faithe purifieinge theire hartes. And in an other place, Baptisme maketh vs safe: not y^• putting awaie of the filth of the Fleash, but the examining of a good conscience before God, by the Resurrection of Jesus Christe. Likewise againe he saith, Vnde ista tanta Virtus Aquae,* 1.1045 vt corpus tangat, & Cor abluat, nisi faciente Verbo? Non quia dicitur, sed quia creditur: VVhence is al this so greate Vertue, or Power of the VVater, that it toucheth the Body, and wassheth the Harte, but by the woorkinge of the VVoord? Not for that it is spoken (by the Minister) but for that it is beleeued (of the Faitheful).

Somme man wil saie, Children, or Infantes beléeue nothinge, but are vtter∣ly voide of Faithe. S. Augustine answeareth,* 1.1046 Qui non crediderit, condemnabitur. Sicut eos renasci per Ministerium Baptizantium, ita etiam eos credere per corda, & ora confitentium confitemur: He that beleeueth not, shalbe damned. VVee confesse, that as they be borne againe by the Ministerie of the Baptizers, so they beleue by the hartes, and mouthes of the Confessours.* 1.1047 Againe he saithe, Habent Fidem, propter Fidei Sacra∣mentum: Theie haue Faithe, bicause they haue (Baptisme, whiche is) the Sacrament of Faithe. For he saithe, Quemadmodum Sacramentum Corporis Christi secundum quendam modum Corpus Christi est, ita Sacramentum Fidei Fides est: As the Sa∣cramente of Christes Body, (not verily, and in deede, but) after a certaine manner of speeche is Christes Body: So Baptisme is Faithe, bicause it is the Sacrament of Faithe. Therfore Cardinal Caietane is woorthily blamed by Catharinus,* 1.1048 in that he saith, An Infante for that he wanteth instruction in Faithe, therefore hathe not perfite Baptisme.

Touchinge the Vertue, or Power of this Sacramente, if M. Hardinge mean•• thereby the outwarde Elemente of the Water, he knoweth, or maye easily know, It is a common resolution emongest al his owne Schole Doctours, Gratia Dei non est alligata Sacramentis: The Grace of God is not tied to any Sacramentes. The meaning thereof is, that God is hable to woorke Saluation, bothe with them, and without them.* 1.1049 S. Augustine saithe, as it is before alleged: Iam vos mundi estis propter sermonem, quem locutus sum vobis. Quare non ait, Mundi estis propter Bap∣tismum, quo loti estis: Nisi, quia etiam in Aqua Verbum mundat? Detrahe Verbum: & quid est Aqua,* 1.1050 nisi, Aqua? Nowe are ye cleane bicause of the VVoorde, that I haue spoken to you. But why saithe he not, Nowe Ye are cleane bicause of the Baptisme, wherwith ye are wasshed: sauing y^•, bicause in the VVater it is the VVoord, that maketh cleane▪ Take awaie the VVoorde, and vvhat is the VVater, more then VVater? Therefore he saithe,* 1.1051 Aqua exhibet forinsecùs Sacramentum Gratiae: The VVater geueeth vs outvvardly the Sacramente of Grace.

Notwithstandinge wee muste consider, that the Learned, Fathers in theire treaties of the Sacramentes, sommetime vse the outwarde Signe in stéede of the thinge it selfe, that is signified: sommetime they vse the thinge Signified, in stéede

of the Signe. As for example,* 1.1052 Sommetimes they name Christes Bloude in stéede of the VVater: Sommetime they name the VVater in steede of Christes Bloude. This Figure is called Metonymia, that is to saie, an exchange of names: and is mutche vsed emongst the Learned, specially speakinge of the Sacramentes.

S. Augustine vsinge the VVater in place of the Bloude of Christe, that is Signified by the Water, saithe thus:* 1.1053 Soluit vinculum culpae: reconciliat bonum naturae: regenerat hominem in Vno Christo: It breaketh the bande of Sinne: It reconcileth the goodnesse of Nature: It dooth renewe a man in One Christe.

Notwithstanding, in déede, and in precise manner of speache. Saluation muste be sought in Christe alone, and not in any outwarde Signes. Christe is that Lambe of God,* 1.1054 that taketh awaie the Sinnes of the Worlde: The Bloude of Christe maketh vs cleane from al our Sinnes. S. Cyprian saithe, Remi••io pec∣catorum, ••iue per Baptismum, siue per alia Sacramenta donetur, Propriè Spi∣ritus Sancti est: & ipsi soli huius efficientiae Priuilegium mane••. Verborum solennitas, & Sacri inuocatio Nominis, & Signa Apostolicis Institutionibus attribura, Visibile celebrāt Sacramentum. Rem verò ipsam Spiritius Sanctus format, & efficit: The Remission of Sinne, whether it be geeuen by Baptisme, or by any other Sacramente, is in deede of the Holy Ghoste: and to the same Holy Ghoste onely the Priuilege of this woorke dooth appertaine. The solemnitie of the Woordes, and the inuocation of Goddes Holy Name, and the outwarde Signes appointed to the Ministerie of the Priestes, by the Institution of the Apostles, wooorke the Visible outwarde Sacramente: But touchinge the substance thereof (whiche is the Remission of Sinnes) it is the Holy Ghoste, that woorketh it. Li∣kewise saithe S. Hierome,* 1.1055 Homo Aquam tantùm tribuit: Deus autem dat Spiritum Sanctum, quo sordes abluuntur: The Minister, being a man, geeueth onely the VVater: but God geeueth the Holy Ghoste, whereby the Sinnes be washte awaie. And againe,* 1.1056 Si quis Corporeum, &, quod oculis Carnis aspicitur. Aquae tantùm accipit lauacrum, non est indutus Dominum Iesum Christum: If any man haue re∣ceiued onely the Bodily vvasshinge of VVater, that is outwardly seene with the eie, he hath not put on our Lorde Jesus Christe.

Concerninge Concupiscence, remaininge in the faitheful after Baptisme, whether it be Sinne, or no Sinne, there was no greate cause, why M. Hardinge shoulde in this place moue question: sauinge that, as he hath hitherto denied, that Falshedde is Falshedde, so he woulde nowe denie, that Sinne is Sinne. Vn∣doubtedly S. Paule féelinge the same Concupiscence in him selfe, is forced to moorne,* 1.1057 and to crie out, I see an other Lawe in my members, fightinge againste the Lawe of my minde, and leadinge me Prisoner to the Lavve of sinne. And againe, O Wretched man, that I am: who shal deliuer me from this Body of Deathe? Therefore S. Ambrose saithe,* 1.1058 Non iuuenitur in vllo hominum tanta concordia, vt Legi Mentis Lex, quae Membris est insita, non repugnet. Propter quod ex omnium Sancto∣rum Persona accipitur, quod Iohannes Apostolus ait, Si dixerimus, quòd pecca••um non habemus, nos ipsos seducimus, & Veritas in nobis non est: There is not found in any man sutche concorde (bitweene the Fleashe, and the Sprite) but that the Lawe (of Concu∣piscence) whiche is planted in the Members. fighteth against the Lawe of the Minde. And for that cause the woordes of S. John the Apostle are taken, as spoken in the Persone of al Sainctes,* 1.1059 If wee saie, wee haue no Sinne, wee deceiue our selues, and there is no Truthe in vs. And to leaue al others, S. Augustine saithe in moste plaine wise, Con∣cupiscentia Carnis,* 1.1060 aduersus quam bonus Concupiscit Spiritus, & Peccatum est, & Poena Peccati, & Causa Peccati: The Concupiscence of the Fleashe, against whiche the good Sprite lusteth, is bothe Sinne, and the Paine of sinne, and the Cause of sinne.* 1.1061 And againe he saithe, Quàmdiu viuis, necesse est Peccatum esse in membris

ruis:* 1.1062 As longe, as thou liuest, there muste needes be Sinne in thy members.

If M. Hardinge saie, wee wreaste, and racke S. Augustine, and take his woordes otherwise, then he meante, Albertus Pighius his owne Principal Do∣ctour wil control him.* 1.1063 Thus he writeth: Augustinus tradit, hanc ipsam Concupis∣centiam Corpori nostro inspersam, at{que} innatam in nondum renatis verè, & propriè Peccatum esse: quae ignoscatur quidem, sed non tollatur in Baptismo: S. Augu∣stine teacheth vs, that this same Concupiscence planted in our Body, in them, that be not regenerate by Baptisme, Verily, and in plaine manner of speache is Sinne: and that the same Concupiscence is foregeeuen in Baptisme, but is not vtterly ta∣ken avvaie.

Yet the late blessed Chapter of Tridente, in spite of S. Augustine, hathe pu∣blished the Contrarie:* 1.1064 Hanc Concupiscentiam, quam Apostolus aliquando appellat Peccatum, Sancta Synodus declarat, Ecclesiam Catholicam nunquam intellexisse, quòd verè, & propriè in renatis Peccatum sit: sed quia ex Peccato est, & ad Peccatum inclinat. Si quis autem contrarium senserit, Anathema sit: The Concupiscence, whiche the Apostle S. Paule sommetime calleth Sinne, this Holy Councel declareth, that the Catho∣sique Churche neuer vnderstoode it to be called sinne, for that it is so in deede, and in Proper manner of Speache, in them that be Baptized: but bicause it is of Sinne, and en∣clineth vs vnto Sinne. And if any man thinke the Contrarie, accused be he. Thus wée see, that by the Decrée of this woorthy Couente, S. Ambrose, and S. Augustine, & other Holy Fathers, that haue written the same, are al accursed.

As for that M. Hardinge here toucheth, as an errour defended by certaine, I knowe not, by whom, that Baptisme géeueth not ful Remission of Sinne, he mai•• commaunde it home againe to L••uaine emongest his felowes, and ieine it with other of his, and their•• Vanities. For it is no parte, nor portion of our Do∣ctrine. Wée Confesse, and haue euermore taught, that in the Sacramente of Baptisme by the Deathe, and Bloude of Christe, is géeuen Remission of al man∣ner Sinnes: and that not in halfe, or in parte, or by waie of Imagination, or by fansie: but ful, whole, and Perfite, of al togeather: so that nowe, as S. Paule saithe,* 1.1065 There is no damnation vnto them, that be in Christe Jesu.

Nowe iudge thou indifferently, gentle Reader, what Sprite forced M. Har∣dinge thus terribly to crie oute, They Lie: they studie to deceiue: they seeke shiftes, &c.

The Apologie, Cap. 12. Diuision. 1.

Wee saie, that Eucharistia, that is to saie, the Supper of the Lorde, is a Sacramente, that is, an euident Representation of the Body, and Bloude of Christe: wherein is sette, as it were, be∣fore our eies, the Deathe of Christe, and his Resurrection, and what so euer he did, whilest he was in his Mortal Body: to thende wee maie geene him thankes for his Deathe, and for our deliue∣raunce. And that by the often receiuinge of this Sacramente, wee maie daily renewe the remembraunce thereof, to thintente wee beinge fedde with the Body, and Bloude of Christe, maie be brought into the hope of the Resurrection, and of Euerlastinge Life: and maie moste assuredly beleeue, that, as our bodies be fedde with Breade, and Wine, so our Soules be fedde with the Body, and Bloude of Christe.

M. Hardinge.

Amonge al these gay woordes* 1.1066 we heare not so mutche as one Syllable vttered, whereby we may vnderstande, that ye beleue, the Very Body of Christe to be in deede Presente in the blessed Sacra∣ment of the Aulter. Ye confesse the Eucharistia, whiche commonly ye cal, the Supper of the Lorde, to be a Sacramente,* 1.1067 and al that to be none other then an euident token of the Body and Bloud of Christe. As for that ye adde to make the matter seme sommewhat, of the Deathe of Christe, and his Resur∣rection, and his actes done in fleshe: VVhat reason or scripture haue ye, that a peece of Bread and a Cuppe of VVine (for* 1.1068 in your belefe more make ye not of this Sacramente) can set them as it were be∣fore our eies? Dothe not rather a faire Painted table set foorth the actes of our Sauiour before our eies more liuely and more expressely? And be we not moued therewith to geue God thankes for his greate benefites, as wel as if we haue Breade and VVine on a table? But I praie you, sithens al is* 1.1069 but Breade and VVine after your teachinge, howe shal we by eatinge and drinkinge thereof be fedde with the Body and Bloude of Christe? Againe can we by* 1.1070 Breade and VVine be brought into hope of the Re∣surrection, and Euer lastinge life, as ye saie? And howe shal we by Eatinge of Breade and Drinking of VVine be assured, that Christes Body and Bloude doth in like manner feede our soules, as Breade and VVine feedeth our bodies? Though your imagination be neuer so stronge, yet by eatinge of that, whiche is Breade onely, and Drinkinge of that, whiche is VVine onely, we see not how your soules can be fedde with the True Body and Bloude of Christe, no more then ye be at your common meales.

Verily, when al your tale is tolde, ye seme to saie nothinge els touchinge the eatinge of our Lordes Body, but that the Body of Christe remaineth in Heauen, and that we muste sende vp our soules thither, to eate it there by a certaine Imagination, whiche ye cal faithe. For this is your Maister Caluines Doctrine.* 1.1071 By this Doctrine al standeth vppon your faithe: your faithe doth al alone. And he that beleueth in Christe, so as ye teache, eateth his Body, and Drinketh his Bloude. For by your Go∣spel, to eate the Body, is nothinge els, but to beleue in Christe. If this be true, then is your Supper su∣perfluous.

For declaration of the Truthe herein,* 1.1072 it is to be considered that, when we speake of this blessed Sacramente, we meane specially, the thinge receiued to be the very Real Body of Christe, not onely a Signe or Token of his Body. Yet we thinke it necessarie.* 1.1073 the Doctrine of the Fathers be clerely taught: whiche is, that here is a Sacramente, and the thinge of the Sacramente. The* 1.1074 Forme of Breade and VVine, whiche is sene, is the Sacramente, that is to saie, a Signe of the Holy thinge. For a Sacramente besides the outwarde shape, whiche it representeth to the senses, causeth an other thinge to come into knowledge. The thinge of this Sacramente is of two sortes, the one* 1.1075 in tho same conteined and signified, the other signified, but not conteined. The firste is the Body of Christe borne of the Virgine Mary, and his Bloude shed for our Redemption: the Seconde is the Vnitie of the Churche in these that be predestinate,* 1.1076 called, iustified, and glorified. VVhiche Churche is Christes Body mystical. So that here are three distincte thinges vnderstanded. The one is a Sacramente one∣ly: the other a Sacramente and the thinge: the thirde the thinge, and not a Sacramente. The firste is the visible shape or Forme of Breade and VVine: the seconde is the proper and very Fleashe and Bloude of Christe: the thirde, his Mystical Body.

And as there be two thinges of this Sacrament, so be there also two meanes or waies of eating. The one Sacramental, after whiche bothe good and* 1.1077 euil eate the true Body of Christe: they to sal∣uation, these to damnation. The other spiritual, after whiche the good only do eate. These Defen∣ders, as al other the Sacrament aries,* 1.1078 speakinge of these distinct thinges indistinctly, cause confusion, and deceiue the vnlearned readers. In sutche a sense and meaninge the place commonly alleged out of S. Augustine, as also many other the like, maye wel be vnderstanded, without preiudice of the Truthe of Christes Body in the Sacrament: Vt quid paras dentem & Venttem? Crede, & manducasti. To what pourpose makest thou ready teeth and bely? Beleue, and thou hast eaten. Nowe these Defen∣ders harping••••••n••ly vpon this one stringe of spiritual eatinge, and shunninge the Faithe of the Ca∣tholike Churche touching the true presence of the Body, and Violently wresting the Holy Scripture, and

Auncient Fathers to a contrary sense,* 1.1079 admittinge Figures for Truthe, tropes for the letter, shadowes for thinges: plaie vs many a false lesson,* 1.1080 and teache horrible lies, to the vtter subuersion of those, that be lead by them.

The B. of Sarisburie.

Here is no mention, saithe M. Hardinge, of Real Presence: and thereupon he plaieth vs many a proper Lesson. Notwithstandinge here is as mutche mention made of Real Presence, as either Christe, or his Apostles euer made: or in y^• Pri∣mutiue Catholique Churche of God was euer beléeued.

Farther he saithe, VVhat reason, or Scripture haue ye, that a Peece of Breade, and a Cuppe of VVine can sette the Death, and Resurrection of Christe, as it were, before your eies? Verily, when al your tale is tolde, ye seeme to saie nothinge els, but that the Body of Christe remaineth in Hea∣uen, and that wee muste sende vp our soules thither, to eate it there by a certaine imagination, whiche ye cal Faithe.

Here ye doo greate wronge, M. Hardinge, to cal the Faithe of Christe, an I∣magination, or, as I trowe: ye meane, a fansie. S. Paule saithe, Fides est Sub∣stantia rerum sperandarum: Faithe is (not an Imagination, but) the Substance and grounde of the thinges, that wee hope for. If ye trauaile once againe to Rome, being thus far instructed already, ye wil easily learne the Lesson, that one of your late Popes there, as it is reported, taught his Cardinalles: O, quantum nobis profuit illa Fabula de Christo?

That wée ought to sende vp our Faithe into Heauen, and there to embrace the Body of Christe, it is S. Augustines Doctrine, it is not ours. These be his woordes: Dices,* 1.1081 Quomodò tenebo Christum Absentem? Quomodò in Coelum manum mittam, vt ibi sedentem teneam? Fidem mitte: & tenuisti. Parentes tui tenuerunt Carne: tu tene Corde: Thou wilt saie, howe shal I holde Christe beeinge Absente? Howe we shal I reache my hande into Heauen, that I maye holde him sittinge there? Sende vp thy Faithe: and thou holdest him. Thy Fathers (the Iewes) helde him in the fleashe: Holde him thou in thy harte.

But for as mutche as H. hardinge thought it sufficient, so pleasantly to passe o∣uer this mater with his Imaginations, and fansies, I thinke it therefore so mutche the more néedeful, to shewe the iudgemente of the Auncient Learned Fathers in that behalfe.

First therefore S Augustine saithe,* 1.1082 Rerum Absentium Praesens est Fides: & rerum, quae foris sunt, intus est Fides: & rerum, quae non videntur, videtur Fides: Of thinges that be Absente, Faithe is Presente: of thinges, that be without, Faithe is within: and of thinges that be not seene,* 1.1083 Faithe is seene. Againe be saithe, Cùm non obliuiscimur munus Saluatoris, nonne nobis quotidiè Christus immolatur? Ex ipsis reliquijs cogitationis nostrae, id est, ex ipsa memoria Christus quotidiè nobis sic im∣molatur, quasi quotidiè nos innouet: When wee foregeate not y^e gifte of our Saueoure, is not Christe offered vnto vs euery daye? Of the very remanentes of our thoughtes, that is to say, of our very memorie, Christe is so daily offered vnto vs, as though he renewed vs euery daie.

And,* 1.1084 the more liuely to expresse this mater, S. Hierome saith, Tibi Conuiuium Christus est: Cogitatio Christus est: Gaudium Christus est: Desiderium Christus est: Lectio Christus est: quies Christus est: Christe is thy banket: Christe is thy thought: Christe is thy ioie: Christe is thy desire: Christe is thy readinge: Christe is thy reate. Li∣kewise S. Ambrose,* 1.1085 In animis vestris quotidiè pro Redemptione Corporis Chri∣stus offertur: In your mindes Christe is daily offered for the Redemption of the Body.

And to passe ouer others,* 1.1086 for that it pleaseth M. Hardinge, to make himselfe sutche mirthe with Imaginations, Euthymius a Gréeke Authour writing pour∣posely of this mater, saith thus,* 1.1087 Non oportet simpliciter ea intueri, sed aliud quiddam imaginari, & interioribus oculis ea perspicere, tanouam Mysteria: Wee maie not sooke barely vpon these thinges, (that is, vpon the Breade and Wine) but muste thereof imagine somme other mater, and behold the same with our in vvarde Spiritual eies, as it is meete to beholde Mysteries.

And leaste M. Hardinge shoulde saie, This Imagination is vaine, and fanta∣stical, as is the greatteste parte of his Religion,* 1.1088 S. Augustine saith, Magis sunt illa, quae intelligimus, quàm ista, quae cernimus: The thinges, that wee vnderstande, (or imagine by Faithe) are more certaine, then the thinges, that wee see vvith our eies.

Neither maie you thinke, M. Hardinge, that these thinges beinge graunted, the Ministration of the Holy Supper woulde be superfluous. For these twoo Kindes of Eatinge muste euermore necessarily be ioined togeather. And who so euer commeth to the Holy Table, & auaunceth not his Minde vnto Heauen, there to feede vpon Christes Body at the Right hande of God, he knoweth not the mea∣ninge of these Mysteries, but is voide of vnderstandinge, as the Horse, or the Mule, and receiueth onely the bare Sacramentes to his Condemnation. Therefore the Mystical Supper of Christe, notwithstandinge this Doctrine, is not superfluous: But your Transubstantiation, your Real Presence, and a greate parte of this your idle talke is moste vaine, and moste superfluous.

But ye saie, Howe can Breade, and VVine bringe vs to the hope of Resurre∣ction, or of Euerlasting Life? and why maie not a man in like manner demaunde of you, Haw can a fewe Droppes of colde VVater bringe vs to the hope of Resur∣rection? If VVater maie doo it, why maie not Breade, and VVine likewise doo it?

Touchinge the VVater,* 1.1089 S. Basile saith, Baptismus est Potentia Dei ad Resur∣rectionem: Baptisme is the Povver of God to Resurrection. Againe he saith, Resur∣rectionis Gratiam in Die Resurrectionis recipiamus: Vpon the Daie of Resurrection let vs receiue (Baptisme,* 1.1090 whiche is) the Grace of Resurrection. S. Hierome saith, Non solùm propter Remissionem Peccatorum Baptizamur, sed etiam propter Resurre∣ctionem Carnis nostrae: Wee are Baptized, not onely for Remission of Sinnes, but also for the Resurrection of our Fleashe. And therefore the Greekes calle Baptisme 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.1091 That is, the VVeede of immortalitie.

Here, M. Hardinge, it were somme pointe of skil to shewe vs, howe so greate Power maie be in so litle VVater. Howe be it, it is not the VVater in déede, that woorketh the force of Resurrection, but the Bloude of Christe, that is Signified by the VVater.* 1.1092 And therefore S. Ambrose saithe, Baptismus Resurrectionis Pignus, & Imago est: Baptisme is the Pleadge, and Image of Resurrection. Likewise Igna∣rius, Credentes in Mortem eius, per Baptisma Participes Resurrectionis eius efficimur: Beleeuinge in the Death of Christe, by Baptisme wee are made Partakers of his Resurre∣ction. The like wée saie of the Holy Supper. Neither is M. Hardinge hable to shewe vs any sufficient cause to the contrarie, but VVine or Breade maie haue this Power, as wel as VVater. Of this whole mater wée shal speake hereafter more at large.

But if Breade, and VVine, as M. Hardinge saithe, haue no Power to woorke Resurrection, what Power then can his Accidentes, and emptie Fourmes haue to woorke the same? For, touching the Body of Christe it selfe, his own Doctours could haue tolde him, that it enteth not into our Bodies. For thus it is noted, & published for sounde, and certaine Doctrine, vpon the Decrees:* 1.1093 Certum est, quòd quàm citò Species teruntur dentibus, tam citò in Coelum rapitur Corpus Christi:

It is certaine,* 1.1094 and out of doubte, that as soone as the Accidentes, or Fourmes are touched with the teethe, straight waie the Body of Christe is taken vp into Heauen.

Hereof wee maie reason thus: Christes Body is suddainely taken vp into Hea∣uen, and is not receiued into our Bodies: and that, as it is noted here, is true, and certaine: The Breade, and Wine, by M. Hardinges Doctrine, are vtterly consu∣med, no parte of the Substance thereof remaining: There is nothing leafte there, but Fourmes, and Accidentes. Hereof it must needes folow, by this Doctrine, that the same bare Fourmes, & Accidentes haue Power to woorke our Resurrectiō. But it is wel knowen, and confessed in al Schooles, that the Substance is better, and woorthier, then is the Accidente. Therfore wée maie conclude, The Accidente may doo it: Ergo. the Substance maie mutche more doo it.

For the reste, M. Hardinge saithe, The Substance of the Breade is quite re∣moued: The roundenesse, and whitenesse are the Sacrament: The thinge thereof is of twoo sortes: The one conteined, and signified: the other signified, and not con∣teined. These Mystical fansies maie lie stil, vntil M. Hardinge by somme Authori∣ritie, other then his owne, haue proued them better. True it is, that M. Hardinge saithe, Bitwéene the Sacramente, and the thinge it selfe, that is to saie, bitwéene the Sacramente, and the Body of Christe represented by the Sacramente, there is great difference. For in déede, and verily, and in precise manner of speache, neither is Christes Body the Sacramente: nor is the Sacramente Christes Body.

S. Augustine saith,* 1.1095 as it is alleged before, Nisi Sacramenta similitudinem quan∣dam earum rerum, quatum Sacramenta sunt, haberent, omninò Sacramenta nō essent. Ex hac autem similitudine plaerun{que} rerum ipsarum nomina accipiunt. Ité{que} secundum quendam modum Sacramentum Corporis Christi, Corpus Christi est: Onlesse Sacramentes had a certaine likenesse of the thinges, wherof thei be sacramentes, without question thei were no Sacramentes. And in consideration of this likenesse, oftentimes they beare the names of the thinges them selues. Therefore after a certaine manner of speache (and not otherwise) the Sacramente of the Body of Christe, is Christes Body.

Hereof I haue written more at large,* 1.1096 as occasion was offered, in my Former Replie to M. Harding. S. Ambrose noting this differēce, saith thus, Non iste Pa∣nis, qui vadit in ventrem:* 1.1097 Sed Panis Vitae Aeternae, qui animae nostrae Substantiam fulci••: Not this Breade (of the Sacrament) that passeth into y• belly: but (the Body of Christe it selfe, whiche is) the Breade of euerlastinge Life: whiche reliueth the Substance of our Soule,* 1.1098 and is signified by the Sacramente. Rabanus Maurus saithe, Aliud est Sacramentum, aliud vis Sacramenti. Sacramentum in Corporis alimentum redigitur: Virtute Sacramenti aeternae Vitae dignitas adipiscitur: The Sacramente is one thinge: The Povver of the Sacramente is an other thinge. The Sacramente is changed into the foode, or norishemente of the Body: by the vertue of the Sacramente is gotten the dignitie of euerlastinge Life.* 1.1099 Likewise S. Chrysostome, In Sacris Vasis, non ipsum Corpus Christi, sed Mysterium Corporis eius continetur: In the Holy Vessels is conteined, not the Very Body of Christe it selfe, but a Mysterie, or Sacra∣mente of his Body.

So greate difference there is bitwéene the Sacramente & the Body of Christe. The Sacramente passeth into the Belly: Christes Body passeth into the Soule. The Sacramente is vpon Earthe: Christes Body is in Heauen. The Sacra∣mente is corruptible: Christes Body is glorious. The Sacramente is the Signe: Christes Body is the thinge Signified. For wante of this distinction M. Hardinge wandreth blindely in the darke, he knoweth not whither. Therefore S. Augu∣stine saith,* 1.1100 speaking purposely hereof, Ea demum est miserabilis animae seruitus, Signa pro rebus accipere: This is a miserable bondage of the s••ule, to take the Signes in steede of the thinges, that he signified.

Whether, and in what sense the wicked maie be saide to eate the Body of Christe, it shalbe discussed hereafter more at large.

As for M. Hardinges ordinarie Conclusion of Wreasting the Scriptures, and Holy Fathers: Of plaieinge false Lessons: of teachinge, as be saithe, horrible lies: and of subuertinge the people, with al other the like furniture, wee wil leaue it freely, and wholy vnto the Authour.

The Apologie, Cap. 12. Diuision. 2.

To this Banket wee thinke the People of God ought to be ear∣nestly bidden, that they maie al Communicate emonge them selues, and openly declare, and testifie bothe the godly Societie, whiche is e∣monge them, and also the hope, whiche they haue in Christe Iesu. For this cause, if there had benne any, whiche woulde be but a looker on, and abstaine from the holy Communion, him did the Olde Fathers, and Bishoppes of Rome in the Primitiue Churche, before Priuate Masie came vp, excommunicate, as a wicked person, & as a Pagans. Neither was there any Christian at that time, whiche did Commu∣nicate alone, whiles other looked on. For so did Calixtus in times paste decree, that after the Consecration was finished, al should Com∣municate, excepte they had rather stande without the Churche doores. For thus (saithe he) did the Apostles appointe, and the same the Holy Churche of Rome keepeth stil.

M. Hardinge.

Let this Banket be dight as it ought to bee: let the best dishe be made readie in due sorte, whiche is the very Bodie of our Sauiour Christe: let the ghestes be tolde what is set before them at that Holy Table: let them be taught to beleue rightly, to proue, and prepare themselues, as behoueth: then we thinke it moste conuenient the people of God be bidden thereto, not thereby to Communicate amonge themselues onely, but also, and rather to Communicate with God, to be incorporate in Christe, and to be made Partakers of al the benefites of God procured to man by the Deathe of his Sonne suffered in that Body, whiche at this highe Feaste they Eate. This Banket beinge thus set foorthe, if some de∣uoute persons thinke them selues for good causes vnwoorthy to assaie thereof,* 1.1101 and to receiue that heauenly foode Sacramētally, findinge thē selues not so wel prepared, as S. Paule requireth in that be∣halfe, yet for loue of it desire to be presente, and beholde that Table, and spiritually to taste of that healthful Dishe by Faithe, Charitte, Praier, and feruent Deuotiō, wherein they doo not wholy absteine from the Holy Communion: sutche* 1.1102 are not to be condemned as idle lookers on for so yee make them, nor to be driuen out of the Church. Neither did euer the Olde Fathers, and Bishops of Rome in the Pri∣mitiue Churche (saye what ye wil Defenders) excōmunicate them: mutche lesse did they repute them for* 1.1103 wicked Persons and Paganes. AndA 1.1104 not seldome the Priesteat the Masse (whiche for this re∣specte with vnreasonable noueltie ye terme Priuate) when none other were disposed to receiue with him Sacramētally,* 1.1105 but Spiritually onely, hath receiued alone the Holy thinges, which he hath offered.

Neither the Decree of Anacletus, whiche ye beinge deceaued by GratianB 1.1106 vntruely father vpon Calixtus, requireth that al the people present shoulde Communicate with the Prieste at the Masse. VVhiche thinge ye shoulde not haue obiected to the Churche, seeinge that it is not obserued by your owne Newe order in your Congregations. Reade the Epistle of Anacletus, from whence this Decree is taken, and your selues wil confesse the same. That Holy Father and Martyr prescribeth the Order whiche he would to be kepte, when Bishoppes, or Priestes saye Masse: VVhiche was, that it be done in places consecrated to God, that a Bishop at his Masse haue witnesses with him moe then an other Prieste. In theB 1.1107 solemne Feastes he requireth Seuen, Fiue, or three Deacons, likewise Subdeacons, and other Ministers, al cloathed in hallowed Vestimentes to attende vppon him, to stande of euery side of

him with a contrite harte,* 1.1108 and humble Spirite lookinge downewarde, kepinge him from malicious menne,* 1.1109 geuinge consente to his Sacrifice. Thus muche beinge declared in that Epistle, it foloweth immediatly, Peracta autem Consecratione, &c. And when the Consecration is ended, let them al Communicate, that wil not be kepte without the Churche doores. For so the Apostles haue ordei∣ned, and the Holy Churche of Rome obserueth. VVho seeth not this request of receiuinge the Commu∣nion to be referred* 1.1110 to the Priestes, Deacons, Subdeacons, and other Ministers in solemne feastes, ser∣uinge the Bishop at Masse? For in that place Anacletus speaketh neuer a woorde expressely of the Lay people. Therefore ye deceiue the vnlearned reader with a lie.

For the better vnderstandinge of this Decree, specially whereas Anacletus alleageth the Apo∣stles ordinaunce for the same, ninthe Canon of the Apostles is to be considered: In whiche they re∣quire * 1.1111 euery Ecclesiastical person to be partaker of the Sacrifice, that is offered, or to be excluded from the Communion:* 1.1112 onelsse he shewe iuste cause for the contrary. The reason whereof in that Ca∣non expressed is this: Leaste Clearkes absteininge from the Communion should be occasion of offence to the people, and thereby raise an euil suspicion against him. that sacrificed, as though he had not made the Oblation as it ought to be.

The B. of Sarisburie.

Let this Banket be deight, saithe M. Hardinge, as it ought to be: Let the beste Disshe be made ready. Good Christian Reader, the best, the wholesomest, the moste pleasant, and most Comfortable disshe at this Table, is the Death of Christe, that Lambe of God, that hath taken awaie the Sinnes of the worlde. Thus Christe him selfe, the Maister of this Feaste, hath willed vs to dresse this Dinner: Doo this, saith he, in Remembraunce of me. Likewise S. Paule, As often as ye shal eate of this Breade, and Drinke of this Cuppe,* 1.1113 ye shal shewe foorthe, and publishe the Lordes Deathe, vntil be comme.

This Banket therefore is not the outwarde, or bare Sacramente, but Christes very Body, and Bloude, which are represented vnto vs by the Sacramente: And, as it is before alleged out of S. Ambrose,* 1.1114 It is not the Breade (of the Sacramente) that passeth into the belly, but the Breade of Euerlastinge Life, whiche reliueth the Substance of the Soule. Therefore S. Hierome saithe, Iudaicas fabulas repella∣mus, & Ascendamus cum Domino in Coenaculum magnum stratum, atque munda∣tum, & accipiamus ab eo sursum Calicem Noui Testamenti: Lette vs abandonne from vs Iewishe Fables, and set vs Ascende vp with our Lorde into Heauen, into that great parlar dreste, and made cleane: and there aboue let vs receiue of him the Cuppe of the Newe Testamente.* 1.1115 In this sense S. Cyprian saithe, Vident haec Sacramenta Pau∣peres Spiritu, & hoc Vno contenti Ferculo, omnes huius mundi delicias aspernantur: & possidentes Christum, aliquam huius mundi possidere supellectilem dedignantur: The poore in Sprite see these Sacramētes, and beinge contented with this Onely Disshe, they despise al other the deinty fares of the worlde: and hauinge possession of Christe, they disdeigne to possesse any worldly Substance. In like sorte speakinge of the Birthe of Christe, he saithe thus:* 1.1116 Ea quae licita sunt, & concessa, tangamus: & circa incunabula Saluatoris Prima Infantiae eius Fercula degustemus: Let vs touche those thinges, that be lawful for vs to touche: and standinge aboute the Cradle of our Saueoure, set vs taste of the Firste Disshe of his Childehoode.* 1.1117 Likewise saithe S. Augustine, Coecus interiùs Panem Christum non videt. Et beatus est? Hoc non dicit, nisi Pariter Coe∣cus: He that is blinde in his harte within, seethe not Christe, that is our Breade. And is he blessed? Noman wil so saie, onlesse it be one as blinde, as he.

But what manner of Feaste is it, that M. Hardinge prepareth for the people? How is it seasoned? how is it dreste? Firste, by very vncourteous, and vnciuile dealinge, he withdraweth the one halfe, that is, the Cuppe of the Nevve Testa∣ment, and reserueth it seuerally to him selfe: & yet woulde make the people beléeue,

they haue the whole.* 1.1118 And thus doothe he, when he hath greattest companie to Suppe with him, and when his feaste is beste furnished. Otherwise he suffereth his gheastes to stande aluffe, and he consumeth al his prouision him selfe alone. Neither in déede hath he any thinge to set before them, sauinge onely a colde sur∣charge of dead Shevves, and doumbe Ceremonies. The poore people heareth no∣thinge, Understandeth nothinge, Eateth nothinge, Drinketh nothinge, Tasteth nothinge: They publishe not the Lordes Deathe: They knowe not the Lordes Supper.

To sutche a Banket Pasetes the Iuggler vsed sometimes to calle his frendes.* 1.1119 There was a greate shewe of varietie, and plenetie of al manner of Meates, and Drinkes, the table fulle. But when any of the gheastes would haue touched any thinge, it vanished suddainely awaie, and was turned to nothinge. And so, when their eies were ful, they put vp theire kniues, and rose ahungred. Euen thus M. Hardinge féedeth, and feasteth the people of God, with Shewes and Ceremonies, and suffereth them in the meane while to sterue for hungre. Euen as the Prophete saithe, It shalbe like the dreame of a hungrie man. Beholde he eateth, and maketh mery: But when he is awakte,* 1.1120 his soule is emptie.

Good menne, saithe M. Hardinge, withdrawe them selues, and are contented to be presente onely, & to stande by: but receiue not the Sacramente. But Chryso∣stome saithe to sutche a good deuoute man.* 1.1121 If thou stande by, and doo not Communicate, thou arte vvicked, thou arte shamelesse, thou arte impudente. Thou wilte saie, I am vnvvoorthy to be partaker of the Holy Mysteries.* 1.1122 Then arte thou vnvoorthy to be partaker of the Praiers. Thou maiste no more stande here, then an Heathen, that neuer was Christened.

Here, gentle Reader, maiste thou sée, a marueilous change in the Churche of God. The thinge, that in olde times was coumpted Heathenishe, Impudencie, and VVickednesse, is nowe by M. Hardinges Newe Diuinitie becomme Godli∣nesse, and greate Deuotion.

But,* 1.1123 God wote, here foloweth a very colde Asseueration. Not Seldome, ye saie, the Prieste at the Masse, whan none other were disposed, receiued alone. O M. Har∣dinge, the worlde wel seethe, your woorde is no Gospel. It appeareth by your so many Vntruthes, ye care not greately, what you saie. Thus yée tel vs, Not Sel∣dome the Prieste receiued alone. Not Seldome? what is that? why speake you so nicely? what meaneth this colde, and doubteful eloquence, specially in him, that otherwise hath acquainted his voice to speake so bigge? why saie you not, The Prieste vsed daiely, and commonly so to doo? Or if yée coulde not auouche so great Vntruthe for very shame, why saide you not, The Prieste oftentimes, or at some certaine times receiued alone: at the leaste at foure, or three, or tvvoo sundrie times, within the space of sixe hundred yéeres? At the woorste, if yee had saide, but Once, it had benne somwhat. As for, Not seldomme, it is too base: it is too simple: it disgraceth the whole course of your pleadinge, and in plaine speache soundeth, as mutche, as Neuer. It had rather benne your parte, takinge vpon you this countenance of credite, and grauitie, to haue tolde vs Substantially, and plainely, what manner of man this Prieste was: where he dwelte: what was his name: when, and where, and in what Companie he saide this Masse: who sawe it: who hearde it: who bare witnesse to it: by what Recorde, or Authoritie it maie be pro∣ued. The matter beinge so great, and of sutche Antiquitie, is there noman leafte behinde, to witnesse the same, but M. Hardinge? In your Former Answeare ye bringe vs in Boies, Girles, Sicke folke, Laie people, and VVemen: and vpon sutche groundes ye sticke not to founde your Priuate Masse. And doubtelesse these examples might haue seemed to stande you in somme prety stéede, yf in those daies

Boies,* 1.1124 and VVemen had benne Priestes. For Prieste, or Bishop, that euer re∣ceiued the Sacrament alone, in the Churche, before the people, ye are not yet hable to shewe vs one. As for your Leontius, and Amphilochius, & S. Basiles Masse at Midnight, and other like folies, and fables, it seemeth by the silence, ye vse in your late Reioinder, ye are contented wisely, and quietly to geue them ouer.

Yee saie, wee are deceiued by Gratian, and haue placed Calixtus in steede of Anacletus. Here firste of al, ye confesse, that Gratian your greate Rabbin, the Father, and Fountaine of your Decrees might be deceiued. And verily sutche plainenesse in dealinge, if ye would vouchesaue to vse it oftener, were woorthy of some commendation. For in déede your Gratian, as he was a man of great rea∣dinge, and smal iudgement, so he allegeth oftetimes, he knoweth not what: Hie∣rome for Origen: Cyprian for Augustine: Beda for Ambrose: Iuuencus for Vincentius: Greeke for Latine: Newe for Olde. As for this authoritie, where∣in you saie,* 1.1125 wee are deceiued, he allegeth it in twoo sundrie places: firste vnder the name of Anacletus: nexte vnder the name of Calixtus: meaninge, I trowe, yf there were errour in the one, at leaste to redresse it by the other. Therefore, M. Hardinge, yf ye had looked better vpon your Booke, what so euer opinion ye haue of your Gratian, ye should haue founde, that wée were nothinge deceiued. Haw be it, your Gratian, in steede of one errour, hath made twoo. For in deede, as it is true, y^• these woordes were neuer written by Calixtus: so of the other side it is likewise true, they were neuer written by Anacletus: but were manifestly forged, and fal∣sified by others, that folowed afterwarde:* 1.1126 as in my Former Replie I haue decla∣red more at large.

But it is a world to see, what wiles, & shiftes these menne can finde, to beare out erroure. Firste, ye saie, these woordes were spoken of the Priestes, Deacons, & Subdeacons, seruinge the Prieste at Masse vpon Solemne Feastes. Pardonne me, M. Hardinge, to saie the Truthe. For verily, notwithstandinge this so∣lemne tale, it seemeth, ye knowe not, what ye saie. For it maie please you to re∣member, that your Anacletus, whose forged Authoritie ye haue alleged, was Bi∣shop in Rome in the time of S. Peter, shortely vpon the Deathe of Christe, when the Churche was euerywhere vnder persecution, & ful of Bloude. Nowe, I praie you, who euer tolde you, either of any office, that your Subdeacons had in the Ho∣ly Ministerie, or of any greate highe Holy Daies, of Duplex, or magis Duplex, or principal Solemne Feastes in the Churche of God in al that time? Maye wee thinke, that the Blessed Virgins, and the Apostles daies were keapte Highe and Holy, while the same Blessed Virgin, and Apostles were yet aliue? Though ye had none other regarde, either to God, or to your selfe, yet shame shoulde force you, to foresee more aduisedly, what yée saie.

But your greattest folie appeareth in y^• shiftinge, & glostnge of these woordes. For you saie, this Calixtus, or Anacletus speaketh onely of the Priestes, the Dea∣cons, and the Subdeacons: and neuer a woorde expressely of the Laie people: and therefore ye saie, w••e deceiue the vnlearned Reader with a lie. Touchinge your vncour∣teous speache, I weigh it none otherwise, but as it is. The Truthe wilbe hable euermore to beare it selfe. But that these woordes of Anacletus, or Calixtus, touche not the Laie people, but onely the Priestes, and the Ministers, the very Gloser him selfe was neuer, either so vnskilful, or so impudent, so to saie. For, whereas the woordes be these, Let them al Communicate, onlesse they wilbe remo∣ued out of the Churche, he setteth there to this Exposition, Hoc antiquum est: Nam hoc hodiè relictum videtur arbitrio cuiuslibet:* 1.1127 This vvas the olde manner: For novve adaies it is free for euery man to doo therein, vvhat he vvil.

The like Decree is founde vnder the name of the Apostles Canons: Qui∣cun{que}

fideles ingrediuntur in Ecclesiam,* 1.1128 & Scripturas audiunt, non autem persuerant in Oratione,* 1.1129 nec Sanctam Communionem percipiunt, velut qui ordinis perturbationem commouent, ab Ecclesiae Cōmunione arceri conuenit: As many (not onely of the Prie∣stes, and Ministers, but) of the Faitheful, as comme into the Churche, and heare the Scriptures, but continewe not out the Praiers, nor receiue the Holy Communion, let them be put from the Communion of the Churche, as menne that woorke the breache of Order. Like∣wise it is noted in the Margin vpon the same Canons,* 1.1130 Omnes olim, qui intere∣rant. Communicabant: In olde times al, that vvere presente, did Communicate. In the Councel of Antioche it was decreed thus: Omnes, qui ingrediuntur in Ecclesiam Dei,* 1.1131 & Sacras Scripturas audiunt, auersantur autem perceptionem Dominici Sacramenti, &c. ab Ecclesia abijci oportet, &c. Al, that comme into the Churche of God,* 1.1132 and heare the Holy Scriptures, and refuse the receiuinge of the Lordes Sacramente, let them be put from the Churche. These Decrees reache not onely to the Ministers of the Churche, but also to the whole people.

Clemens that was Bishop in Rome,* 1.1133 as it is thought, nexte after this Ana∣cletus, saithe thus, Tanta in Altario Holocausta offerantur, quanta populo sufficere debeant: Let so many loues be offered at the Aultar, as maie suffise to serue, (not onely the Ministers, but also) the People.

S. Ambrose saithe, Munus oblatum totius populi fit: quia in vno Pane om∣nes significantur.* 1.1134 Per idem enim, quòd vnum sumus, de vno Pane omnes sumere oportet: The oblation offered is made the vvhole peoples: for that in one Breade al are signified. For in that wee are al one, vvee must al receiue of one Breade.

S. Chrysostome saithe vnto the people, Neque nos abundantiùs, vos autem minùs, de Sacra Mensa participamus:* 1.1135 Sed pariter, & ex aequo illam vtrique degustamus: •••• ei∣ther doo wee receiue more, and you lesse of the Holy Table: but wee taste thereof equally bothe togeather. The like might be alleged out of S. Hierome, S. Augustine, Dionysius, and others.

But for as mutche as ye so bitterly tel vs, that wée misconstrue these woordes of Anacletus, and deceiue the vnlearned Reader with a lie, maie it therefore please you farther to heare, what your owne late Scholastical Doctours haue written, and iudged in this behalfe.

Thomas of Aquine saithe, In Primitiua Ecclesia, quando magna vigebat deuotio Fidei Christianae, statutum fuit, vt Fideles quotidiè Communicarent: In the Pri∣mitiue Churche, when greate Deuotion of the Christian Faithe was in strength, it was ordei∣ned, that the Faitheful should receiue the Communion euery daie. Duran∣dus saithe, In Primitiua Ecclesia omnes Fideles quotidiè Communicabant:* 1.1136 In the Primitiue Churche al the Faitheful daiely receiued the Communion.* 1.1137 Hugo Cardina∣lis saithe, In Primitiua Ecclesia omnes, quotquot intererant Canoni Missae, singu∣lis diebus Communicabant. Et, si nollent communicare, egrediebantur post Offertorium: In the Primitiue Churche, as many as vvere presente at the Canon of the Masse, did daiely Communicate: and if they woulde not, they departed foorthe after the Offertorie.

If ye thinke, these authorities are not sufficient,* 1.1138 Iohannes Cochlaeus saithe, Omnes olim, tum Sacerdotes, tum Laici, cum Sacrificante Communicabant, sicut ex Canonibus Apostolorum, & ex Libris antiquissimorum Ecclesiae Doctorum perspicuè cognoscitur. Hic vnicum hac de re Canonem recitabo, qui Calixto adscribitur: Per∣acta, &c. In olde times bothe al the Priestes, and al the Laie people receiued the Com∣munion with the Minister, that had made the Oblation: as it is plainely perceiued by the Canons of the Apostles, and by the Bookes of the Ancient Doctours of the Churche. One Ca∣non hereof I wil allege written by Calixtus: &c. Likewise saithe Iudocus Clichtho∣ueus, In Primitiua Ecclesia Fideles quotidiè sumebant Communionem,* 1.1139 secundum illam Calixit sanctionem, Peracta, &c. In the Primitiue Churche the Faitheful receiued the Communion euery daie, accordinge to this Decree of Calixtus: &c.

Here you maie sée, not onely, that these woordes are alleged by your owne Doctours, vnder the name of Calixtus, wherein you haue noted so greate an er∣rour, but also that the same woordes, by the iudgement of the same Doctours, are thought to perteine no lesse to the Laie people, then to the Prieste.

Nowe, M. Hardinge, these thinges considered, I referre the indifferent iudge∣ment hereof to your owne knowledge, and Conscience, whether of vs twoo hath deceiued the Reader with a lie.

The Apologie, Cap. 12. Diuision. 3.

More ouer, when the People commeth to the holy Communion, the Sacrament ought to be geuē them in Bothe Kindes: for so bothe Christe hath commaunded, and the Apostles in euery place haue or∣deined, and al the Ancient Fathers and Catholique Bishoppes haue folowed the same. And who so doothe contrarie to this, he (as Ge∣lasius saithe)* 1.1140 committeth Sacrilege. And therefore wee saie, that our Aduersaries at this daie, who hauinge violently thruste out, and quite forebidden the Holy Communion, doo without the woorde of God, without the Authoritie of any Ancient Councel, without any Catholique Father, without any Exāple of the Primitiue Churche, yea and without reason also, defende, and maineteine their Priuate Masses, and the manglinge of the Sacramentes, and doo this not onely against the plaine expresse Commaundemente of Christe, but al∣so againste al Antiquitie, doo wickedly therein, & are very Churche∣robbers.

M. Hardinge.

Softe, and fayre, Maisters. Ye shewe more heate then witte, more stomake then learninge, more anger then reason. Ye saie muche, and prooue little. But saie ye, and saie againe, what ye wil: we tel you boldely,* 1.1141 that* 1.1142 neither Christe euer commaunded, * nor the Apostles ordeined, * nor al the An∣cient Fathers obserued, that the Sacrament be geuen to the people none otherwise, but vnder bothe Kindes onely. If Christe had expressely commaunded it, the Churche (of Rome) had not so longe time receiued, and kepte the vse of one Kinde. The Apostles, and sundry Holy Fathers Ministred bothe Kindes: we confesse. That the one Kinde was not also by them Ministred, and that it is vtterly vn∣lawful, we denie,† 1.1143 and the same shal ye neuer be able to proue. Touchinge this whole pointe, and how litle, that ye alleage out of Celasius, maketh for you, and concerninge Masse not to be omitted for lacke of Companie, to communicate Sacramentally with the Prieste:* 1.1144 I haue saide yuongh in my answeare to your fellowe M. Iuel his chalenge. Bringe ye other stuffe, and better then this, or els al the worlde wil see your haltinge, and the feblenesse of your side.* 1.1145 That we haue violently thruste out, and quite forbidden the Holy Communion, onlesse ye meane your owne Schismaticall, mutable, and polluted Communion, if there were any sparke of shame, or harted of liynge in you, ye woulde neuer impute it vnto vs. God dothe knowe, and the Worlde is not vnwittinge,‡ 1.1146 how muche, howe often, and how earnestly the Catholike Churche exhorteth her Children to prepare themselues, to re∣ceiue their* 1.1147 Maker. And though the people of Englande of late yeeres resorted not commonly there∣to, yet the deuotion of Christen folke in this Countrie of base Almaigne, in Fraunce, in Italy, in Spaine, and in sundrie other Christen Prouinces, is so feruent in frequentinge the Holy Communion, as if ye sawe it, ye would be ashamed of your sclaunderous reporte. Let wise men, and good men iudge, whether we be Churcherobbers, or ye vnshamefaste liers.

The B. of Sarisburie.

Where nothinge is answeared, it were not amisse, to replie nothinge. If M. Hardinge can onely vouchesaue, to calle vs sclaund••rous Reporters, •• vnshame∣fast

Liers:* 1.1148 and the Lordes Supper a Schismatical, Mutable, pollutted Commu∣nion, it is sufficient: the mater needeth no farther proufe. To this whole matter, M. Hardinge saithe, He hath sufficiently answeared M. Iewel. He hath answeared, I graunte: but how sufficiently, the mater it selfe wil declare. How be it, he maie not in any wise forgeate, that in the same twoo shorte Treaties to M. Jewel, con∣teininge onely twoo and fourtie litle leaues of Paper, he hath sente vs ouer, and published threescore and foure notable, and greate Vntruthes: whereof, I thinke, he hath no greate cause so mutche to glorie.

He saithe, That the Sacramente shoulde be deliuered to the peple in bothe kindes, neither Christe euer commaunded it, nor the Apostles euer ordeined it. Thus M. Hardinge saithe, onely bicause it liketh him thus to saie. Yet this owne Catholique Doctours, & the Chiefe Champions of that side saie far otherwise.* 1.1149 Gerardius Lorichius saithe, Ipsius Sacramenti Institutio vult, vt Omnes vnà manducemus, & bibamus: The very Institution of the Sacramente it selfe willeth, that vvee Eate, and Drinke al to∣geather. And Ruardus Tapper the Deane of Louaine saithe thus:* 1.1150 Habito re∣spectu ad Sacramentum, eius{que} perfectionem, magis conueniret, sub Vtra{que} specie fieri Communionem, quàm sub Altera tantùm. Hoc enim magis consonum est eius Insti∣tutioni, & integritati, & refectioni Corporali: imò & Exemplo Christi, & Patrum Pri∣mitiuae Ecclesiae: Consideration had vnto the Sacramente, and to the perfection of the same, it were more conuenient, that the Communion were Ministred vnder Bothe Kindes, then vnder One alone. For this were more agreable to the Institution, and fulnesse thereof, and to the outwarde refection of the Body: Yea and to the Example bothe of Christe, and also of the Fathers of the Primitiue Churche.

Certainely these woordes of Christe, Drinke ye al of this: Doo this in my Remembrance, are very plaine woordes of commaundemente, and Institution. Therefore Chrysostome saithe, Et in Pane,* 1.1151 & in Calice Christus dixit, Hoc facite in meam Commemorationem: Christe bothe in the Breade, and also in the Cuppe saide, Doo this in Remembrance of mee. Likewise Theophylactus, Tremendus Calix pari cunctis conditione traditus est:* 1.1152 The Reuerende Cuppe is in e∣qual manner deliuered to al. And, whereas Christe saithe, Drinke ye al of this, Paschasius, to make the mater the plainer, putteth thereto these woordes: Tam Mi∣nistri, quàm reliqui Credentes: As wel the Ministers, as the reste of the Faitheful. In like manner S. Augustine saithe,* 1.1153 Simul hoc sumimus: simul bibimus: quia si∣mul viuimus: VVee receiue togeather: VVee drinke togeather: bicause we liue togeather.

Notwithstandinge any Promisse of Constancie, made to the contrarie, yet, I truste, M. Hardinge of his courtesie wil beleeue, either S. Chrysostome, or S. Augustine, or Theophylacte, or Paschasius, or Lorichius, or Tapper, or his Nevve Doctours, or the Olde, or his owne, or others. Otherwise, if he be fully determined to beleeue noman, it is reason, that noman beleeue him.

Perhaps he wil saie, Notwithstandinge Christes woordes be plaine, yet they are not of force sufficient, to binde vs for euer. For so writeth Cardinal Cusanus, Scripturae ad tempus adaptantur,* 1.1154 & variè intelliguntur: ita vt vno tempore se∣cundum currentem Ecclesiae ritum exponantur: mutato verà ritu, iterum sententia mute∣tur: The Scriptures are applied to the states of diuers times, and so are taken in diuers senses: So that at one time they are expounded accordinge to the currente order of the Churche: But the order of the Churche beinge changed, the sense of the Scripture is like wise changed. So S. Augustine saithe of the Heretiques the Manichees: Ex∣pendunt ista,* 1.1155 non in statera aequa Diuinarum Scripturarum, sed in statera dolosa Con∣suetudinum suarum: They weighe these maters, not in the equal balance of the Diuine Scriptures, but in y^e deceiteful Balance of their ovvne Customes. Of y^e like sorte of He∣r••tiques S. Hilarie saith, Qui ea, quae Scripta sunt, negas, quid testat, nisi vt ea, quae non

scripta sunt, credas? Seeinge thou deniest the thinges, that be written in the Scriptures, what remaineth there, but that thou must beleeue sutche thinges, as be not written in the Scriptures?

But where haue these menne the Institution of theire Halfe Communion? Who ordeined it? Who commaunded it? What Apostle, what Ancient Doctour, what Holy Father euer vsed it?* 1.1156 M. Hardinge him selfe is forced to confesse, by the reporte of Leo, that the Firste knowen Diuisers, & Authours of it, were the olde Heretiques called the Manichees. Sutche is the Institution, and Antiquitie of their Doctrine. It sprange firste of Heresie, and was founded by Heretiques.

Touchinge Gelasius, I haue already in my Former Replie saide so mutche, as then vnto me seemed sufficient. The woordes be plaine yenough of them selfe, and neede no Commentarie:* 1.1157 Aut integra Sacramenta percipiant, aut ab integris a••cean∣tur. Quia diuisio vnius eiusdem{que} Mysterij sine grandi sacrilegio non potest peruenire: Either let them receiue the vvhole Sacramentes (in Bothe Kindes:) or els let them be driuen from the vvhole.

Farther M. Hardinge saithe, God doothe knowe, how mutche, howe often, and how ear∣nestly the Catholique Churche exhorteth her Children, to prepare them selues to receiue their Maker. O M. Hardinge, why should you so fondely mocke y^e world with so manifest folies? By what woordes, by what examples exhorte you them? When euer saide you, as Chrysostome saith vnto the people?* 1.1158 Departe yée hence: yée haue nomore right to stāde here, then Heathens, & Infidelles: yée are VVicked: ye are shamelesse: ye are Impudente, that stande by, & wil not Communicate. And if y^e Catholique Churche doo so often, & so earnestly exhorte her Children, how is it then, that y^• Pope, & his Cardinalles doo so seldome Communicate, scarcely once through the yéere? Maie wée thinke, that the Pope, & his Cardinalles be not the Children of the Churche?

Laste of al, ye saie, ye exhorte the people to receiue their Maker I beseche you, M. Hardinge, what Scripture, what Father, what Doctour euer taught you thus to saie? The Sacramente is a Sacramente: it is not God. It is the Breade of our Lorde,* 1.1159 as S. Augustine saithe: it is not our Lorde. It is a Creature corruptible: it is not the Maker of Heauen, and Earthe. Accursed is he, that geueth the name, and glorie of God vnto a Creature, that is no God. S. Chrysostome saithe, No∣limus quaeso Creatorem cum Creatura confundere: Ne illud audiamus, Seruierunt Crea∣turae potiùs, quàm Creatori: Let vs not confounde the Creature, and the Creatour bothe to∣geather: Leste it be saide of vs, They haue honoured a Creature more then their Maker.

The Apologie, Cap. 13. Diuision. 1.

Wee affirme that Breade and Wine are holy and heauenly My∣steries of the Body and Bloude of Christe, and that by them Christe him selfe, beinge the true Breade of Eternal Life, is so presently ge∣uen vnto vs, as that by Faithe wee verily receiue his Body and his Bloude. Yet saie wee not this so, as though wee thought, that the Nature and Substance of the Breade and VVine is clerely chāged, and goeth to nothinge: as many haue dreamed in these later times, & yet could neuer agree emōge them selues vpon their owne dreames. For that was not Christes meaninge, that the vvheaten Breade should laie aparte his owne Nature, and receiue a certaine newe Di∣uinitie: but that he might rather chaunge vs, and (to vse Theophy∣lactes woordes)* 1.1160 might transfourme vs into his Body. For what can be saide more plainely, then that, whiche Ambrose saithe, Breade and VVine remaine stil the same, thei vvere before: and yet are changed into an other thinge: Or that whiche Gelasius saithe,

The Substance of the Breade,* 1.1161 or the Nature of the VVine cea∣seth not to be: Or that, whiche Theodoretus saithe, After the Consecration,* 1.1162 the Mystical Signes doo not caste of their ovvne propre Nature: for thei remaine stil in their Former Substance, Forme, & Kinde: Or that, whiche Augustine saith,* 1.1163 That, vvhiche ye see, is the Breade, & cuppe, & so our eies tel vs: but that, vvhiche your Faithe requireth to be taught, is this: The Bread is the Body of Christe, and the Cuppe is his Bloude: Or that, whiche Origen saithe:* 1.1164 The Breade, vvhiche is sanctified by the vvoorde of God, as touchinge the material Substāce thereof, goeth into the belly, and is caste out into the priuie: Or y^•, whiche Christe him selfe saide, not onely after the blessinge of the Cuppe, but also after he had Ministred the Communion: I vvil drinke nomore of this fruite of the Vine. It is wel knowen, that the fruite of the Vine is Wine, & not Bloude.

M. Hardinge.

In this Sacramente,* 1.1165 after Consecration, the Substance of Breade and VVine beinge tourned into the Substance of the Body and Bloude of Christe, the* 1.1166 out warde Formes of Breade and VVine, whiche remaine, are the Sacramentes of Holy thinges, the Body and Bloude of Christe.

The B. of Sarisburie.

In euery natural thinge, twoo thinges are specially to be considered: the Sub∣stance, & the Accidente, or, as M. Hardinge calleth it, the outvvarde Fourme. For example, In Breade, the Material thinge, that séedeth vs, and is changed into the Bloude, and nourrishement of our bodies, is called the Substance of the Breade: The whitenesse, the Roundenesse, y^• Thicknesse, the Swéetenesse, & other the like, that are perceiued outwardly by our senses, are called Accidentes. Now saithe M. Hardinge, for as mutche as the Substance of the Breade, & Wine is remooued by Consecration, & for that cause cannot be the Sacrament: therefore the Accidentes, and Fourmes, whiche remaine, muste needes be thought to be the Sacramentes. And so vpon a false Position, as shal appeare, he laieth the fundation of al his Do∣ctrine: by the olde Rule, I trowe, that he learned sometimes in his Sophistrie, Ex Impossibili sequitur quodlibet: Of an Impossibilitie ye maie conclude, what ye liste: euen as aptely, and as truely, as somme haue saide, If Christe were not Christe, then Saincte Patrike shoulde be Christe.

If M. Hardinge had alleged, either Scripture, or Doctour, or Father, or Coun∣cel, or any other Authoritie biside his owne, he might happily haue benne beléeued.

To this whole fansie, gentle Reader, in my Former Replie, I haue made a se∣ueral answeare. Verily Chrise saithe,* 1.1167 Non bibam ex hoc fructu vitis: I wil no∣more drinke, (not of these Accidentes, but) of this, generation, and fruite, (and Sub∣stance) of the Vine. S. Paule saithe, Panis, quem frangimus: (Not the Fourmes, or Accidentes, but) the Breade, that wee breake. And againe, Quoties manducabitis Panem hunc: As often as ye shal eate (not these Accidentes, but) this Breade. S. Cy∣prian saithe of the same, I anis ex multorum granorum adunatione congestus: Breade moulded, and made of many cornes. I doubte not, but M. Hardinge wil con∣fesse, that cornes yéelde Flower, and* 1.1168 Substance: and not onely Fourmes, and Ac∣cidentes. S. Augustine calleth the Holy Mysterie, Sacramentum Panis, & Vini: The Sacramente (not of Fourmes, and Accidentes, as M. Hardinge saithe, but) of Breade, and VVine, Cyrillus saith, Credentibus Discipulis fragmenta Panis dedit:

Christe gaue vnto his Disciples beleeuinge in him,* 1.1169 peeces of Breade, (not peeces of Ac∣cidentes).

But M. Hardinge, hauinge in his fantasie remoued the whole Substance of the Breade, in stéede thereof hath brought vs in Holy Fourmes, Holy Shevves, & Ho∣ly Accidentes. His Accidentes be the Mysteries of Heauenly thinges: His Acci∣dentes be the Instrumentes of Goddes Grace: His Accidentes be the causes of Remission of Sinne. Wée breake Accidentes: Wée eate Accidentes: Wée drinke Accidentes. wée are fedde with Accidentes: The Substance of our Bodies is in∣creased with Accidentes, And, to be shorte, he woorketh al his Miracles by the Power of his Accidentes.

M. Hardinge.

VVhy be ye so lothe to speake,* 1.1170 as the Church speaketh, that in this blessed Sacramēt we receiue the Body of Christe? VVhy had ye rather saie after a* 1.1171 straunge manaer, that by Breade and VVine Christ him selfe is so presently geuen vnto vs, as that by Faithe we verely receiue his Body and his Bloud?

The B. of Sarisburie.

I neuer thought, it had benne so great an Heresie, to speake, as the Apostles of Christe, & the Learned Doctours of the Churche haue spoken before vs. S. Paule saithe,* 1.1172 Consepulti sumus cum Christo Per Baptismum in mortem: Wee are buried to∣geather with Christe By Baptisme vnto death. S. Hierome saith. Per Aquam Baptismi, vel per Ignem Spiritus Sancti Aeterni illius Panis Corpus efficitur: By the Water of Baptisme, or By the Fier of the Holy Ghoste, he is made the Body of y^• Euerlastinge Breade. S. Augustine saithe, Habes Christum in praesenti Per Fidem: In praesenti Per Baptis∣matis Sacramentum: In praesenti Per Altaris Cibum, & Potum: Thou haste Christe in Presence By Faithe: In Presence By the Sacrament of Baptisme: In Presence By the Meate, and Drinke of the Aultar. S. Cyril saithe, Corporaliter Filius Per Benedictionem Mysticam nobis vnitur, vt Homo: The Sonne of God By the Mystical Blessinge is vnited vnto vs, as Man. S. Hilarie saithe, Christus est in nobis Per Sacramentorum My∣sterium: Christe is in vs By the Mysterie of the Sacramentes.

And, leste M. Hardinge shoulde thinke, to take any greate aduantage by these woordes thus vttered, as he, & others of his side haue often donne, S. Augustine in moste plaine wise expoundeth the same: Si ad ipsas res Visibiles, quibus Sacramenta tractantur,* 1.1173 animum conferamus, quis nesciat, eas esse corruptibiles? Si autem ad id, quod Per illas res agitur, quis non videat, non posse corrumpi? If wee beholde the Visible Creatures, (as the Breade, the Wine, the Water) wherein the Sacramentes are mini∣stred, who seeth not, that they be corruptible? But if wee consider the thinges, that are wrought thereby, who seeth not, that they cannot be corrupted?

Now iudge thou, good Christian Reader, how Childishely these quarrelles be sought againste vs, without cause: & what Mystical Catholique eares M. Hardinge hath, that cannot abide the phrases, and speaches of the Anciente Fathers.

M. Hardinge.

If a man should presse you with your owne woordes,* 1.1174 and demaunde, what maner of Presence ye teache, affirminge Christe him selfe presently to be geuen: I weene, ye would be founde haltinge. For how saie ye? If Christe be presently geuen vnto vs by Breade and VVine in the Sacramente, then is Christe present. If he be present, whiche ye muste needes graunt, tell vs further, howe is he present: accordinge to the Substance of his Body, or by Grace, or accordinge to the Maiestie of his Godhed? The first, what shiftes so euer ye seeke, ye wil not graunt. And therefore is your owne Apostle Martin Luther at fowle defiance with your maisters, Zuinglius, Occolampadius, Caluine, and you, and so be his Disciples, Ioachimus VVestphalus, Epinus, Pomeran, He shusius, Brentius, Illyricus, and ma∣ny others, as ye knowe. If ye wil saie, he is Present by his Grace, so is he Presente with al good men:

and that not onely when the Sacrament is ministred, but also at al other times.* 1.1175 Againe, how can ye make good, that by Faithe we receiue his Body, and Bloud? By Faith we receiue Grace, and the Merites of his Death suffered in his Body with sheddinge of his Bloud. But the Body and Bloude it selfe, that is, the very* 1.1176 Substance of his Body and Bloude: tel vs, how by Faithe (* 1.1177 properly and truely to speake) as who should sate by Faithe made Present,* 1.1178 we receiue it? Furthermore‡ 1.1179 what haue ye to answeare to this question? If wee receiue the Body and Bloud of Christe verely by Faithe (for so ye saie) we de∣maūde whether we receiue the same by Faithe onely without the Body, or with the office of our Body. If thoffice of our Body be required to the receiuinge of Christes Body in the Sacrament, as Christe him selfe* 1.1180 certainely meante (for els how obeyed the Disciples his commaundement, to whome he saide at his Supper, Take and eate, this is my Body, likewise of the Cuppe, Take and drinke, whiche cannot be donne but by the seruice of the Body) hereof then it foloweth, that his Body is verely present. Now that it is not receiued by Faithe onely, thus we proue it by your owne Doctrine:‡ 1.1181 It is so receiued▪ as it is Present: but it is Present by Bread and VVine (as ye saie,) Ergo it is receiued by Bread and VVine. To conclude, if by Breade and VVine, then not by Faithe onely. VVil ye geue me leaue to saie, what I thinke of you? Verely it seemeth by your vaine ianglinge, that as S. Paule saieth of suche other like you, ye vnderstande not, what ye speake, nor whereof ye affirme.

The B. of Sarisburie.

In what sense wée maie truely saie, Christe is either Presente with vs, or Ab∣sente from vs, the mater is not so doubteful, or dangerous to be answeared: onlesse M. Hardinge haue foregotten the Articles of his Créede. For thus wée are taught to beéeue, Christe is Ascended into Heauē, and fitte that the Right Hande of God. Whiche Article S. Augustine expoundeth thus:* 1.1182 Noli dubitare ibi nunc esse hominem Chri∣stum Iesum, vnde venturus est: memoriter{que} recole, & fideliter tene Christianam Confessionem, Quoniam Resurrexit à mortuis: Ascendit ad Coelum: Sedet ad Dextram Patris: nec aliunde, quàm inde venturus est ad viuos mortuo••{que} iudicandos: Doubte thou not, but Christe Jesus, as Man, is there nowe, from whence he shal comme: And heare thou wel in minde, and faithefully beleeue the Christian Confession, That Christe is Risen againe from the Deade: And Ascended into Heauen: And Sitteth at the Right Hande of the Father: And that he shal comme againe from thence, and from no vvhere els, to Judge the quicke, and the Deade. Againe he saithe, Homo, secundum Cor∣pus, in Coelo est:* 1.1183 & de loco migrat: &, cùm ad alium locum venerit, in eo loco, vnde venit, non est: Christe, as Man, accordinge to his Body, is in Heauen: and passeth from place to place: and, vvhen he commeth to an other place, he is not in the other place, from vvhence he came. Likewise againe, Secundum Prae∣sentiam Maiestatis,* 1.1184 semper habemus Christum nobiscum: Secundum Praesentiam Car∣nis, rectè dictum est Discipulis, Me autem non semper habebitis: Accordinge to the Presence of his Maiestie, wee haue Christe euermore with vs: But accordinge to the Pre∣sence of the Fleashe, it is true, that Christe saide to his Disciples, Me you shal not haue alvvaies vvith you.

So saithe the Holy Father, and Martyr Vigilius,* 1.1185 Del Filius, secundum Hu∣manitatem suam, recessit à nobis: Secundum Diuinitatem, ait, Ecce ego vobiscum sum vsque ad Consummationem saeculi: The Sonne of God, accordinge to his Man∣hoode, is gonne from vs: But accordinge to his Godhed, he saithe, Beholde, I am with you vntil the ende of the worlde. And againe, Et nobiscum est, & non est nobiscum: quia quos reliquit Humanitate, non Deseruit Diuinitate: Christe is with vs: and yet he is not vvith vs: For vvhome he leafte, touchinge his Humaine Nature, or his Body, touchinge his Godhead, he leafte them not. And againe, Verbum v∣bi{que} est: Caro autem eius vbi{que} non est: The Woorde, (or Godhed of Christe) is euery∣where, but his Fleashe, or Body is not eueryvvhere. So saithe S. Cyril. Etsi Corpore abfuero,* 1.1186 Praesens tamen ero, vt Deus: Although I be Absente as touchinge my Body: yet, as God, I wil be Presente.

And to leaue an infinite number of other Learned, and Catholique Fathers,* 1.1187 that haue written the like,* 1.1188 Origen saithe thus: Secundum Diuinitatis Naturam non peregrinatur à nobis: Peregrinatur secundum dispensationem Corporis, quod suscepit: Christe, accordinge to his Godhed, is not a stranger to vs: But he is a stranger, accordinge to the dispensation of the Body, that he receiued.

Thus is Christe bothe Absente, and Presente: Presente in Maiestie, Absente in Body. And in this sense Chrysostome saithe,* 1.1189 Semper nobiscum est Christus: Neque enim, nisi nobiscum esset Christus, superesset Ecclesia: Christe is euermore Pre∣sente with vs. For onlesse he were presente, the Churche of God coulde not continewe.

But M. Hardinge saithe, Howe can yee make good, that by Faithe wee receiue his Body, and Bloude? By Faithe wee receiue Grace, &c. This question shoulde rather haue benne demaunded of S. Augustine, and of other Learned Doctours, and Ancient Fathers of the Churche.* 1.1190 How coulde S. Augustine saie, Quid paras dentem, & ventrem? Crede, & Manducasti: What preparest thou thy toothe, and thy Belly? Be∣leeue: and thou haste eaten. How coulde Tertullian saie, Christus auditu de∣uorandus est: intellectu ruminandus est: & Fide digerendus est? Christe muste be deuoured by Hearinge: chevved by vnderstandinge: digested by Faithe.

How coulde Origen saie,* 1.1191 sanguis Tesamenti infusus est in Corda nostra? The Bloude of the Testamente is povvred into our hartes. Howe coulde S. Cy∣prian saie, Esus huius Carnis est quaedam auiditas, & quoddam defiderium manendi in Christo? Quod est esca Carni, hoc est Animae Fides. Non dentes ad mordendum a∣cuimus: sed Fide sincera Panem Sanctum frangimus: The Eatinge of this Fleashe is a certaine greedinesse, and a certaine desire to tarrie in Christe. That meate is vnto our Fleashe, the same is Faithe vnto our Soules. Wee sharpen not out teeth to bite with∣al: But vvith pure Faithe vvee breake this Holy Breade. To be shorte, howe could S. Augustine saie,* 1.1192 Credere in Christum, hoc est manducare Panem Vi∣uum? To Beleeue in Christe, that is the Eatinge of the Breade of Life. And a∣gaine, Nolite parare fauces, sed Cor: Prepare not your mouthes (to Eate of this Breade, but) prepare your Hartes. To these & other like Ancient Catholique Fa∣thers M. Hardinge should haue saide, How can ye make good, that by Faithe we receiue Christes Body, and Bloude? Thus they witnesse: thus they write: thus they saie: and therefore, onlesse M. Hardinge can finde vntruthe in theire woordes, they make it good.

But to force onwarde his mater, he saithe: Properly, and truely to speake, howe can wee Eate Christes Body by Faithe? Here it might haue pleased M. Hardinge to remember, that these phrases, To Eate Christe: To Drinke Christe: To Digeste Christe: To be Fedde vvith Christe: To dvvelle in Christe: To be cladde vvith Christe: To be grafte in Christe: and other the like, are not plaine, ordinarie, vsual, and Common Speaches: but Mystically, and Couertly vttered vnder a Figure: thereby to géeue vs to vnderstande, that Christe is our Spiritual Meate: our Spiritual Drinke: our Spiritual Sustenance: our Spiritual house: our Spiritual robe: and our Spiritual stocke. Therefore S. Augustine saithe, Nisi manducaueritis Carnem Filij Hominis, & Sanguinem biberitis, non habebitis Vi∣tam in vobis.* 1.1193 Facinus, vel Flagitium videtur iubere. Figura ergo est, Praecipiens Pas∣sioni Domini esse communicandum, & suauiter, at{que} vtiliter recondendum in memoria, quòd pro nobis Caro eius Crucifixa, & vulnerata sit: Onlesse ye eate the Fleashe of the Sonne of Man, and Drinke his Bloude, ye shal haue no life in you. He seemeth by these woordes to commaunde vs to doo an horrible wickednesse. (For it is an horrible mater to eate Mannes Fleashe, or to drinke Mannes Bloude.) Therefore this is a Figure, (or manner of speache) commaundinge vs to be partakers of Christes Passion, and comforta∣bly to laie vp in our minde, that his Fleashe was Crucified, and wounded for our sakes.

So saith Gratian▪* 1.1194 touching the same, Quidam nō improbabiliter exponunt Carnis, & Sanguinis Veritatem, ipsam earundem rerum efficientiam, id est, Remissionem Pec∣catorum: Touchinge these woordes, The Truthe of Christes Fleashe, and Bloude, somme menne not vnaptely vnderstande thereby, the effecte, and force of Christes Fleashe, and Bloude, that is to saie, The Remission of our Sinnes. And so S. Augustine saithe, Lauerunt Stolas suas in Sanguine Agni,* 1.1195 hoc est, in Gratia Dei per Christum: They washte theire cotes in the Bloude of the Lambe, that is to saie, in the Grace of God through Christe. This Grace flowinge from Christes Body vpon the Crosse, and geuen to the Faithful in the Ministration of the Holy Mysteries, oftentimes bea∣reth the name of Christes Body, and is the grounde, and Substance of the Sacra∣ment: And who so euer is Partetaker of this Grace, is also Partetaker of Christes Body. Therefore S. Augustine saith, Cùm essent omnibus Communia Sacra∣menta,* 1.1196 non Communis erat omnibus Gratia, quae est Virtus Sacramentorum: Whereas the Sacramentes were common to al, yet the Grace thereof was not common to al. And that is the Povver, and strength of the Sacramentes. Likewise S. Ambrose, In similitudinem quidem accipis Sacramentum: Sed Verae Naturae Gratiam, Virtu∣tem{que} consequeris:* 1.1197 Yee take the Sacramente in Representation, or Remembrance: But ye obteine thereby the Grace and Povver of Christes Very Nature.

Here M. Harding once againe moueth a very néedelesse question. VVee demaunde, saithe he, whether wee receiue the same Body of Christe by Faithe onely, without our Body, or with the office of our Body. Any childe might soone be hable to assoile this reddle. Raba∣nus Maurus saithe,* 1.1198 as it is alleged before, Sacramentum ore percipitur: Virtute verò Sacramenti interior homo satiatur: The Sacramente is receiued with the bo∣dily mouth: but vvithe the vertue of the Sacramente, (whiche is the Body of Christe) the Inner man (that is, not the Body, but the Soule) is filled. So saithe Augustine, Cùm videbitis Filium Hominis alcendentem, vbi erat priùs, certè vel tunc videbitis,* 1.1199 quia non eo modo, quo putatis, erogat Corpus suum: certè vel tunc intel∣ligetis, quia Gratia eius non consumitur morsibus: When ye shal see the Sonne of Man Ascendinge thither, where he was before, then at the leaste, ye shal see, that he gee∣ueth not his Body in sutche sorte, as you imagine: Then shal you vnderstande, that his Grace is not consumed vvith bitte of mouthe.* 1.1200 Againe he saithe, Qui manducat intus, non foris: qui manducat in corde, non qui premit dente: He that eateth the Christes Body in vvardly, not that eateth (the Sacramente) outvvardly: He that eateth the Body of Christe it selfe in his harte, not that presseth (the Sacramente) vvith his toothe.

M. Hardinge argueth farther, Christes Body is so receiued, as it is Presente: But it is pre∣sente by Bread and VVine (ye saie) Ergo it is receiued by Bread, and VVine: To conclude, if by Bread, and VVine, then not by Faithe onely. If M. Hardinge had better considered the Rules of his Olde Sophistrie, he might soone haue séene the wantes, and deformities of theis reason. Emongest children it is called Ignoratio Elenchi: Whiche is the Simplest Fallax of al the reste.

It is true, that of our parte, it is not either our hande,, or our mouthe, but Faith onely, that receiueth the Body of Christe: but the same Body of Christe is offered, and represented vnto our Faithe by meane of the Sacramentes. Wée speake of sutche Instrumentes of Receiuinge, as are of our selfe, and be within vs: M. Hardinge answeareth of the Sacramentes, that be external Instrumentes, and are wholy without vs. So in Baptisme, notwithstandinge wée haue Christe Presente of our parte Onely by Faithe▪ yet S. Augustine saithe, as it is saide be∣fore, Habemus Christum in Presenti per Baptismatis Sacramentum: Wee haue Christe Presently by the Sacramente of Baptisme. Thus is Christe Presente vnto vs: Of his parte, Onely by his Grace: Of our parte, Onely by our Faithe: By the Sacra∣mentes,

Onely,* 1.1201 as by meane of outwarde Instrumentes, to moue our senses. This light, and childishe errour, as I haue saide before, is called Ignoratio Elen∣chi, and therefore séemeth to procede of Ignorance. M. Hardinge should haue bet∣ter examined the force of his Argumentes, before he thus suddainely sente them abroade.

Touchinge the mater it selfe, it is not the Bodily mouthe, but Faithe alone, that receiueth, and embraceth Christes Body. S. Augustine saithe, Panis iste In∣terioris Hominis quaerit esuriem.* 1.1202 Qui credit in eum, manducat: This Breade requireth the hunger of the Inner Man. He that beleeuth in him, eateth his Body.

This is no tangling, as you saie, M. Hardinge: It is the Auncient Catholique Doctrine of y^• Churche of God. Wée be wel assured of it, & knowe certainely, what wée saie. But touching y^• certainetie of your Doctrine in this point, I haue briefely touched it in my Former Replie, so mutche, as I then thought might séeme suffi∣ciēte. Somme of you hold, y^• Christes Body passeth down into y^• stomake: Somme, y^• it entreth onely into the Mouthe, & goeth no further: Somme others saie, Quàm citò Species terūtur dentibus,* 1.1203 tam citò in Coelum rapitur Corpus Christi: As soone as the Fourmes of the Breade be grated with the teeth, streight waie the Body of Christe is caught vp into Heauen. An other of you saithe, A Mouse eateth the Body of Christe: An other saithe, Nay; a Mouse cannot eate it: Peter Lombarde, the Grande Mai∣ster of al your Schoole, is piteously confounded in the case, and cannot imagine, what to saie.* 1.1204 For after he had him selfe moued the question, Quid igitur sumit Mus, vel quid manducat? What is it then, that the Mouse receiueth, or what eateth it? He an∣sweareth, Deus nouit: Novve God knovveth: (As for my parte, I cannot tel). Sutche be your Doctours, M. Hardinge: sutche is your Doctrine. Therefore, to conclude with your owne woordes, it appeareth by your agréemente, and your an∣sweares, ye vnderstande not the thinges ye speake of: but both•• affirme, and de∣nie, ye knowe not what.

M. Hardinge.

As ye procede foorth, ye geue warninge to your Readers, not to take you so, as though ye held with transubstantiation. And here ye speake thereof as best becommeth your scoffinge sprite, callinge it a dreame of men of later times, whereof they coulde neuer yet agree within them selues. By whiche woordes your eloquence hath set foorth your spite and lieing at once. For albeit the terme of transub∣stantiation be* 1.1205 of no greater antiquitie,* 1.1206 then the Councel Laterane vnder Innocentius the thirde, where it was by the Holy Ghoste, and the Fathers there deuised, as very fitte for opening of the Truthe impugned by the Berengarians: yet is the Doctrine thereof no lesse Auncient, then the Gospel it selfe. For maugre the malice of the Deuil, and of al the Sacramentaries, the Olde Truthe shal preuaile, by whiche we are taught, that, whiche was Breade, by the Mystical blessinge to be‡ 1.1207 made Christes Body: and that whiche was wine, to be made his Bloude, as I haue other wheres sufficiently declared. And the Churche hath* 1.1208 alwaies hereupon perfitely accorded, touchinge the Substance: though certaine schoolemen in their Scholastical Disputations, where oftentimes victorie is sought, and Faith not im∣pugned, about discussion of somme schoole point, haue without preiudice of our belefe disagreede.

The B. of Sarisburie.

As for the scoffes, and spites, and lies, ye speake of, M. Hardinge, let him haue them, that hath beste deserued them. Then verily, without greate wronge, you cannot lose them.

Touching your New Fātasie of Transubstantiation, whether it be a dreame, or no, & whether the dreamers of it them selues were euer yet hable, rightly to expoūd theire owne dreame, it appeareth partely by your owne Confession. Ye graunte, the name and terme thereof was neuer knowen, or hearde of in al the Worlde,

vntil your late Councel of Laterane, holdē in Rome vnder Pope Innòcentius the thirde,* 1.1209 in the yeere of our Lorde a thousande two hundred and fiftéene,* 1.1210 in the time of Kinge Iohn the Kinge of England, and neuer before. So longe the Churche of God was hable wel to stande without your Transubstantiation.

And al be it ye tel vs, notwithstandinge the newnesse of the name, yet neuer∣thelesse the Doctrine thereof hath stil continewed in the Churche, and hathe benne euermore receiued, and confessed of al the Faitheful: and that maugre the malice of the Diuel, and of al the Sacramentaries, it is as Ancient, as the Gospel, or as Christe him selfe: Yet of y^• other side ye cōfesse plainely, that for the space of twelue hundred yéeres, and more, Roman wiste, by what name to calle it.

But for as mutche, as you thinke it lawful for you to auouthe, and affirme, what you liste, true, or false, without controlmente: whereas ye saie, this late Faithe of yours is as Auncient, as the Gospel, knowe you, that somme of the beste learned of your owne side, haue saide, It is a nevve Pointe in Religion: and there∣fore not so Auncient, as you seeme to make it: It is a doubteful Conclusion: and therefore no Faithe at al.* 1.1211 D. Tonstal thereof saithe thus, De modo, quo id fieret, fortasse satius erat▪ Curiosum quen{que} suae relinquere Coniecturae: sicut liberū fuit ante Concilium Lateranum: Of the manner, and meane, howe this might be (whether by Transubstantiation, or otherwise) perhaps it had benne better to leaue euery man, that woulde be Curious, to his owne Coniecture: as before the Councel of Laterane it vvas leafte at libertie. You saie, it is as Auncient as the Gospel: D. Tonstal saith, It is but new, and came in twelue hundred yéeres, and more, after the Gospel: You saie it is the Catholique Faith: D. Tonstal saithe, It is a Coniecture, or a Gheasse (whiche differeth not mutch from a dreame) and that before the saide late Councel of Laterane, noman vvas bounde to beleeue it. And here it maie please you to consider indifferently with your selfe: It it were leafte at Libertie, as D. Tonstal saithe, for any man either to receiue it, or to refuse it, as he thought good, how could it then be the Catholique Faithe? If it were the Catholique Faithe, as you saie, & that maugre the malice of the Diuel, howe then could it so many hundred yeeres be leafte at libertie?

Hereof ye saie, ye haue written sufficiently otherwheres. Al this I graunt: your Bookes are knowen. How be it, if you woulde haue written nomore but Truethe▪ ye might haue saued mutche time, and spared somme paper. But if it shal not mislike you, once againe more aduisedly to viewe the same, ye shal finde in the very Firste Diuision thereof thrée greate Vntruthes togeather, al within the space of Foureteene lines.

Nowe whether your fantasie of Transubstantiation be a Dreame, or no, by the Constancie, and Certainetie thereof, and by the agréemente of your Doctours, y^• founded it firste▪ it maie appeare. Petrus Lombardus, y^• onely General of al this Camp,* 1.1212 herof vseth these speaches: Quibusdam ita Videtur: Quidā dicunt: Quidā tra∣dunt: Quidam concedunt: Alij putauerunt, Substantiam ibi Panis & Vini remanere: Somme menne Iudge thus: Somme saie thus: Somme haue vvritten thus: Somme graunte this: Somme others haue thought thus, that y• very Substance of the Breade, and Wine remaineth stil. Here is a strange agréemente of Learned menne, specially in a case of the Catholique Faith. But hereto what saithe Peter Lombarde him selfe, that taketh vpon him as a Iudge to determine these doubtes? How is he resolued? Or howe agréethe he in Iudgemente with him selfe? His answeare is this, Si autem quaeritur, qualis sit illa Conuersio, An Formalis, An Substantialis, An alteri∣us generis, definire non sufficio: If a question were moued, what manner of Conuersion, or change this is: Whether it be in Fourme, or in Substance, or of somme other sorte, I am not hable to discusse it. Here wée maie sée, the blinde leadeth the blinde. He that

setteth him selfe before al the reste,* 1.1213 and woulde be taken for a guide, knoweth not where to sette his owne foots. Gabriel Biel saithe, Quomodo sit ibi Corpus Christi, Vtrùm per Conuersionem alicuius in ipsum, an sine Conuersine incipiat esse Corpus Christi cum Pane, manentibus Substātia, & Accidentibus Panis, non inue∣nitur expressum in Canone Bibliae: Howe the Body of Christe is there, whether it be by changinge of somme thinge into it,* 1.1214 Or Christes Body beginne to be there togeather with the Breade, both the Substance, and the Accidentes of the Breade remaininge stil vvithout changinge, it is not founde expreste in the Canon of the Bible. I leaue Inno∣centius, Scotus, and sundrie others of your Scholastical Doctours, with theire doubteful dreames, and gheasses to like pourpose.

Whether these be dreames, or no, I leue to you, M. Hardinge, to consider. Ve∣rily Innocentius. 3. saithe, Fuetunt, qui dicerent, quòd, sicut post Consecrationem vera Panis remanent Accidentia, ita Panis remanet vera Substantia: There were somme, that saide, that as after Consecration there remaine the very Accidentes, or Fourmes of Bread, so likewise the very Substance of the same Breade remaineth stil. And this same Iudgemente Durandus, although he him selfe holde it not, yet he wil not haue it in any wise to be condemned.

Nowe, M. Hardinge, if you dissemble not, but beléeue constantly, as you saye, then cannot these thinges stande, without Preiudice of your beléeue.

M. Hardinge.

But Lorde what meant ye to allege Theophylacte, and S. Ambrose, whose Doctrine is so contrary to yours,* 1.1215 as light is to darkenes? Theophylacte expoundinge these woordes of Christe in S. Iohn. As the Liuinge Father hath sent me, euen so liue I by the Father, and he that eateth me, shal liue by me, saithe thus: Doest thou not heare a dreadful saieinge? VVee eate not pure God, for he is vntoucheable, and vnbodily. Neither can he be comprehended with eies, nor teethe. Neither eate we the fleshe of a pure man: for that can profite nothing at al. But now that God hath vnited vnto him selfe fleashe after a vnspeakeable contemperament, the fleashe is also become lifemakinge. Not for that it is pas∣sed away into the Nature of God,* 1.1216 beware of that, but after the likenes of fyryyron, whiche abideth yron, and sheweth the operation of fire: euen so (quoth he) the fleashe of our Lorde abidinge fleashe, is lifemakinge, as beinge the fleashe of God the worde. then as (saithe he) I liue by the Father, who is life, so he that eateth me, shal liue by me, being tempered with me, as also being transelemented into me, who haue Power to viuificate or giue life. VVhiche laste woordes your owne Doctour Oecolam∣padius hathe thus turned, Dum quodammodò miscetur, & transelementatur in me, qui viui∣ficare potest, corruptinge the sounde Doctrine of the writer with his forged* 1.1217 quodammodò, whiche he founde not in the Greke there placed, and breakinge the congruitie of the Latine speache, by puttinge that in the thirde Person, that ought to be in the firste. If faithe wrought al this matter, then after your meaning, might we eate God, whiche Theophylacte denyeth. He saithe, he that eateth Christes fleash, is tēpered togeather with him, and transelemented into him, so as he is made one Body with him,* 1.1218 as Cyrillus expoundeth the place of S. Paule to the Ephesians: where he saithe, that we be Concorporales, that is to say, of one Body with Christe. And an other where, fleash of his fleashe, and bone of his bones.

The B. of Sarisburie.

Of Theophylactes Authoritie, wée neuer made any greate accoumpte. He is but a very late writer, in comparison of the Auncient Fathers. For the most parte of that he writeth, he is but an Abbridger of Chrysostome. He writeth againste the Churche of Rome, stoutly mainteininge a knowen Heresie, concerninge the Procedinge of the Holy Ghoste. Notwithstandinge, in this place wée alleged his woordes to good purpose. For, as he saith, wee are Trāselemented, or transnatured. and changed into Christe, euen so, and none otherwise, wee saie, The Breade is Transelemented or chāgedinto Christes Body. But not withstanding this chāge.

wée remaine stil in Substance,* 1.1219 as wee were before: Therefore wée saie, Notwith∣standinge the like change, The Substance of the Breade in like manner remai∣neth stil.

But what fansie came in your heade, M. Hardinge, thus to allege, and so vehe∣mently to force this place of Theophylacte? What one woorde speaketh he, either of your Transubstantiation, or of your Real presence, or of your Corporal, and Fleashely Eating? Verily, as, by any his expresse woordes, he nothing aideth you, so by his example of Firie yron, he séemeth quite to ouerthrowe you. For if ye com∣pare the Sacramente with a péece of Burninge yron, (whiche neuerthelesse was not Theophylactes meaninge: and therefore ye are therein mutche deceiued) then, as the yron, although it be fiery, yet notwithstandinge in Nature, and Substance is yron stil: Euen so the Breade, although it be made the Sacramente of Christes Body, and so the Instruments of the Grace of God, yet, that notwithstandinge, in Nature, and Substance in Breade stil.

Here, leste you, geuinge ouer your Transubstantiation, as knowinge it to be onely a late founde fantasie, should hope neuerthelesse by this Example of Fiery yron to establishe your Real Presence, and to saie, that as the fiere is Really, and in deede in the yron, so the Body of Christe is in déede, and Really in the Sacra∣mente: it maie please you to cal to minde, that in the Holy Learned Fathers, the same example, and like Fourme of speache, is vsed also of the Sacramente of Ba∣ptisme. In the Councel of Nice it is written thus:* 1.1220 Vides Aquam: Cogita de vir∣tute Dei, quae latet in Aqua. Cogita, A quam esse plenam Ignis Diuini: Thou seeste the Water: Thinke thou of the Power of God, that lieth in the VVater: Thinke thou, that the Water is ful of Heauenly Fier. Yet, I trowe, ye wil not haue vs beléeue, as an Article of our Faithe, that this fire, whereby is ment the Bloude of Christe, is in déede, and Really in the Water.

These, and sutche other the like, maie not alwaies be taken, as phrases of Pre∣cise Truthe: but rather as Amplifications, or heates of speache, the better to sturre vp, and to enflame the mindes of the Hearers. And in this sorte, and sense, to leaue other Authorities,* 1.1221 Hosius, your owne Doctour saithe, Opera nostra respersa sunt Sanguine Christi: Our Woorkes be sprinkled vvith the Eloude of Christe. So saith Pope Innocentius. 3. Virtutes nostiae Crucis Christi Sanguine Purpuran∣tur: Our Vertues are died,* 1.1222 as redde as Purple, in the Bloude of the Crosse of Christe. Thus the Holy Fathers saie, The Breade of the Holy Mysteries, and the Water of Baptisme are ful of fiere.

Further Theophylacte saithe, The Body of Christe is Eaten: But the Godheade is not Eaten: bicause it is vntoucheable, and vncomprehensible vnto our senses. Hereof you woulde séeme to reason thus: If Faith wrought al this mater, then might wee Eate God. For by Faithe wée beléeue in God.

Firste,* 1.1223 touchinge the Eatinge of God,* 1.1224 God him selfe saith,* 1.1225 Gustate, & videre, quòd suauis est Dominus: Taste, and see that the Lord is delectable. S. Augustine saith, Panis est, & Panis est, & Panis est: Deus Pater, Deus Filius, & Deus Spiritus Sanctus: It is Breade, It is Breade, and it is Breade: God the Father, God the Sonne, and God the Ho∣ly Ghoste. Againe he saith, Deus Panis intus est animae meae: God is the Invvarde Breade of my Soule. Therefore it is not so thorowly, and vndoubtedly true, that you saie, the Nature of God cannot be Eaten.

Notwithstandinge, for sparinge of woordes, and time,* 1.1226 herein I wil refer you to my Former Replie. There shal you finde this whole Obiection fully an∣sweared.

You saie, Theophylactes reason standeth thus, God cannot be Eaten: bicause be cannot be comprehended, either vvith eies, or vvith teethe. But Christes Body maie

be eaten:* 1.1227 Therefore it muste folowe in the Conclusion, that with our eies vvee maie see it: and with our teethe receiue it. Here woulde I faine learne of you, M. Hardinge, when ye sawe Christes Body visibly in the Sacramēte with your eies, or when ye pressed it with your téeth?* 1.1228 If your téeth can receiue it, why saithe S. Augustine, Quid paras Dentem, & Ventrem? Why preparest thou thy Toothe, and they Belly? If your Bodily eie can sée it, why saye you, It is Inuisible? If it be Inuisible, howe is it séene? If it be séene, how is it Inuisible? It appeareth, that either Theophylacte the Maister, or you the Scholare, are deceiued: or one of you vnderstandeth not the others meaninge. Certainely, as Christes Body is seene in the Sacramente, so is it eaten in the Sacramente. But it is not Really, or Fleashely séene: There∣fore it is not Really, or Fleashely Eaten.

To auoide errour herein, it behooueth vs to vnderstande, that, To eate God, is to haue the fruition of the Diuine Nature, and to be Incorporate into God. But the Maiestie of God so far surmounteth the capacitie of man, that as he is in him selfe in Nature, and Godhedde, no mortal creature is hable to conceiue him, but o∣nely in the Face,* 1.1229 and sight of Iesus Christe the Sonne of God. Therefore S. Paule saithe, Christus est Splendor Gloriae, & Character Substantiae Dei: Christe is the Brightnesse of the Glorie, and the expresse Image of the Substance of God. S. Augustine saithe,* 1.1230 Tu quomodò contingis Deum? Quia Verbum Caro factum est, & habitauit in nobis: Howe doest thou touche God? (He answeareth) Bicause the Woorde became Fleashe,* 1.1231 and dwelte in vs. Againe he saithe, Si Christus sic veniret, vt Deus, non a∣gnosceretur: If Christe came so, as he is God, noman coulde knovve him. S. Gre∣gorie saithe,* 1.1232 Dominus murus nobis non esset, si forinsecùs non fuisset: Intus nos non protegeret, si exteriùs non appareret: Our Lorde were no wal vnto vs, if he had not benne in the Fourme of Man: He coulde not inwardely defende vs, if he had not outvvardely appeared.* 1.1233 So saithe Dionysius, Si cupimus Communionem habere cum Deo, oportet nos in Diuinissimam illius vitam, quam egit in Carne, intueri: If wee desire to haue Communion with God, wee muste beholde that heauenly life, that he leadde in the Fleashe. Thus, as God is God, in Maiestie, and in him selfe, wée vnderstande him not, wee conceiue him not, wee knovve him not: That is to saie, wee haue no fruition of him,* 1.1234 vvee eate him not. Therefore S. Augustine saithe, Iesum Chri∣stum secundum id, quod erat Verbum apud Deum, Paruuli non capiunt. Quomodò ergo capiunt, qui Lac capiunt? Iesum Christum, inquit, & hunc Crucifixum. Suge quod pro te factus est: & cresces ad id, quod est: Litle ones vnderstande not Iesus Christe, accor∣dinge to that he was the Woorde with the Father. How then doo they receiue him, y^• receiue milke? S. Paule saithe, they receiue Iesus Christe Crucified. Sucke that thinge, that he vvas made for thee: and thou shalt growe to that he is.

Thus in the Holy Mysteries there is represented vnto vs, not the Diuine Na∣ture of Christe, whereby he is Equal to the Father: But his Death, and Humilitie, whereby he abased him selfe, and was made Equal vnto vs. This is the Spiritual Meate, and Drinke, and the onely feedinge of the Soule. •• Thereof S. Paule saithe,* 1.1235 As often as ye shal eate of this Breade, and drinke of this Cuppe, ye shal publishe (not the Diuine Nature, or Godhedde, but) the Lordes Deathe vntil he comme. So saithe Hesychius,* 1.1236 Comedimus hunc Cibum, sumentes eius memoriam Passionis: Wee Eate this Foode, receiuinge the memorie (not of his glorie, but) of his Passion. So saith S. Ambrose, Quia Morte Domini liberati sumus, huius rei memores, in Edēdo, & Potando, Carnem, & Sanguinem, quae pro nobis oblata sunt, significamus: Bicause wee are deliuered by our Lordes Deathe, beinge mindeful thereof, in Eatinge, and Drin∣kinge, VVe Signifie, or Represente the Fleashe, and Bloude, that vvere offered vp for vs. Thus in the Holy Mysteries wee Eate, and Drinke the Sacramente of Christe Crucified in the Humilitie of his Fleashe. But his Diuine Nature in

Godhed,* 1.1237 and Maiestie cannot be Represented, or expressed by any Sacramentes.

It was al vaine, and loste laboure for you, M. Hardinge, so earnestly to proue, that Christes Body quickeneth, and geuéeth life. Wee knowe it: Wée Confesse it:* 1.1238 Wée féele it: Christe him selfe saithe it: I am the Breade of Life: He that eateth of this Breade, shal liue for euer.

This talke empeacheth noman, but your selfe. For you tel vs, and woulde haue it holden, as an Article of your Faithe, not onely, that the wicked man with∣out Faith, but also that the doumbe creature voide of Reason, maie receiue the ve∣ry Body of Christe, and that Substantially, Verily, & in déede. Thus you diuide and sunder Christes Body, from his Sprite: and, contrarie to Theophylacte, and to al the Ancient Fathers, and to Christe him selfe, ye saie, It maie be Really receiued vvithout Life.

But wée saie,* 1.1239 with S. Ambrose, Qui accipit hunc Panem, non moritur morte Peccatoris: Quia hic Panis est Remissio Peccatorum: VVho so eateth this Breade (not the Sacramente of Christes Body, but Christes Body it selfe) diethe not the death of a Sinner: For this Breade is the Remission of Sinnes. Wée saye with S. Augustine, Qui Carnem Domini non sumit, non habet vitam: &, qui eam sumit, habet vitam,* 1.1240 & hanc vtique aeternam: He that receiueth not the Fleashe of Our Lorde, hath no Life: and, he that receiueth it, hath Life, and the same Euerlasting. Againe wée saie with S. Augustine,* 1.1241 Huius rei Sacramentum de Mensa Dominica sumitur, qui∣busdam ad vitam, quibusdam ad Mortem: Res verò ipsa, cuius Sacramentum est, Omni homini ad vitam, Nulli ad exitium: quicunque eius Particeps fuerit: The Sa∣cramente (of Christes Body) is receiued from the Lordes Table, to somme vnto Life, to somme vnto Death: But the thinge it selfe, (that is, the Body of Christe, whereof this is a Sacramente) is to al menne vnto Life, and to Noman vnto Deathe: Who soeuer shalbe Partetaker of it.

For somme further declaration hereof, it appeareth by the witnesse of the An∣ciente Learned Doctours, and Fathers, that wée are Really, and Corporally ioi∣ned, and vnited vnto Christe, not onely by the Mysteries of the Holy Supper, but also by Faithe, by Baptisme, by the Sprite of God, by Loue, and other waies. Of Faithe S. Augustine saith thus:* 1.1242 Per Fidem Adcorporamur in Iesu Christo Do∣mino nostro: By Faithe vvee are incorporate in Christe Iesu our Lorde. And a∣gaine, Qui venit ad me,* 1.1243 Incorporatur mihi: He that commeth vnto me, is Incorpo∣rate into me.* 1.1244 S. Chrysostome saith, Quid nobis esse non vult, omnibus modis nos sibi conglutinans, & coniungens? What wil not Christe be vnto vs? For by al manner meanes he cleaueth, and fasteneth him selfe vnto vs. Againe in plainer sorte he saithe, Dominum ipsum amplecteris, & Commisceris, & subuectus coniungeris Corpori illi, quod sursum sedet in Coelis: Thou embraceste the Lorde him selfe, and arte mingled vvith him, and beinge here benea the, arte ioiued to that Body, that sitteth in Heauen aboue.

In like manner he writteth of the Sacramente of Baptisme:* 1.1245 Quomodò ex Carne eius sumus, & ex Ossibus eius? Quemadmodum ille fine Virili Congressu natus est ex Spiritu Sancto, ita nos illud efficimur in Lauacro: How are wee of his Fleash, and of his Bones? He answeareth, As Christe was borne by the Holy Ghoste without the knowledge of Man, euen so in the Fonte (of Baptisme) vvee are made the same (that is, his Fleashe, and his Bones).

So saithe Leo,* 1.1246 Sicut Dominus Factus est Caro nostra nascendo, ita nos facti su∣mus ipsius (Caro) Renascendo: As our Lorde was made our Fleash, by that he was Borne: so are vvee made his Fleashe, by that wee are newe borne.

So saith S. Hierome,* 1.1247 De Carne eius sumus, & de Ossibus eius: Ipse enim est Caput Corporis Ecclesiae: Wee are of his Fleashe, and of his Bones: For that he is

the Heade of His Body,* 1.1248 whiche is the Churche.

Thus, M. Harding, wée are ioined togeather, and temp••ared with Christe, not onely by the Holy Mysteries, but also by the Sacramente of Baptisme, & by Faith. And Chrysostome saithe,* 1.1249 Ne simpliciter teneamus Christum, sed etiam illi congluti∣nemur. Nam si quicquam secesserimus ab eo, Perimus: Let vs not onely holde Christe, but also let vs be faste glevved vnto him. For if wee falle any thinge from him, wee are vtterly loste. Muste wée therefore conclude, M. Hardinge, that the VVater of Baptisme is Transubstantiate, no parte of the Substaunce thereof remaininge stil: or that Christes Body is Really, and grossely Presente in that Sacramente, as you haue imagined of the other?

Ye finde greate fanlte with Oecolampadius, for corruptinge, as ye saie, the sounde Doctrine of Theophylacte with his forged, Quodammodò, and for breakinge the Congruitie of the Latine speache, by puttinge the thirde Personne, in place of the firste. Of the Latine Congruitie, I wil saie nothinge. The Lear∣ned thinke, that Oecolampadius was as skilful bothe in the Latine tongue, and in the Gréeke, as M. Hardinge. But for the forginge of, Quodammodò, why doo you not as wel finde faulte with Theophylacte him selfe? For if it be a forge∣rie, he him selfe hath likewise forged the same, Quodammodò: and if that maie be called Corruption, he hath also corrupted his owne Doctrine. These be his woordes:* 1.1250 Qui manducat me, hic viuet propter me, dum Quodammodò miscetur mihi, & transelementatur in me: He that cateth me, shal liue by me: for as mutche as, after a sorte, he is mingled with me, and transelemented, or changed into me. If yee doubte, whether, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Gréeke, maie be expounded by, Quodammodò, then is not your skil herein so greate, as ye haue thought.

Why finde ye not faulte with S. Augustine, for saieinge the like? Omnes in illo, & Christi, & Christus sumus: quia Quodammodò totus Christus, & Ca∣put, & Corpus est: In him wee are al Christes, and Christe him selfe: For after a sorte whole Christe is bothe the Heade (of the Churche) and also the Body. And againe, Qui in Christum credit,* 1.1251 credendo in Christum veniet, & in cum Christus, & quoquo modo vnitur in eum, & Membrum in Corpore eius efficitur: He that beleeueth in Christe, by beleeuinge commeth into Christe, and Christe into him, and after a sorte is vni∣ted into him, and is made a Member in his Body. And againe, Paulum Christus vo∣ce mactauit, & in suum Corpus traijciens, Quodammodò manducauit: Christe killed Paule with his voice,* 1.1252 and after a sorte, did eate him, swalowinge him down into his Body. Why finde ye not the same faulte with Cyrillus writing thus, Decebat ergo eum Quodammodò Vniri Corporibus nostris? It was meete, that after a sorte Christe shoulde be Ʋnited vnto our Bodies:* 1.1253 Or with S. Chrysostome, writinge the like: Christus nos secum in vnam, vt ita dicam, Massam reducit? Christe mouldeth vs. if I maie so saie, into one lumpe with him selfe.

Why saie ye not, these, and other like Holy Fathers were Sacramentaries, and Heretiques? Why saie ye not, that S. Augustine, S. Cyril, S. Chryso∣stome, with theire Forged Quodammodò, corrupted the sounde, and Catholique Doctrine of the Churche?

Woulde ye rather, for the better facinge, and colouringe of your Doctrine, wée shoulde strike oute this, Forged Quodammodò, and amende it thus, Qui manducat me, Reipsa Miscetur mihi, & transelementatur in me? Woulde ye haue vs to beléeue, that wee are wholy, and thorowly changed into Christes Body, and that wée are made very Christe, God, and Man, the same, that was borne of the Virgine, and nailed to the Crosse: and that not, Quodammodò, after a sorte. or by somme peculiare phrase of speache: but Substantially, Really, Verily, and in

déede?* 1.1254 I recken, your Doctrine is not fully so fonde.

S. Paule saithe,* 1.1255 Sumus alter alterius Membra: VVee are Members one of an other: Cyrillus saithe, Nos inter nos vnimur Corporaliter: Wee are Corporally vnited togeather emonge our selues: S. Chrysostome saithe, Si quis exuat impudicarum mulierum animas, videbit malum Daemonem illis admix∣tum: If a man wil open the Soules of Vnchaste, or Filthy Wemen, he shal see the Diuel tempered togeather, and mingled with them. And thinke you, M. Hardinge, that these, and other like speaches of the Holy Fathers, cannot stande without your Transubstantiation, and Real Presence? Or, that the Godly be Substantially, and in déede in theire Bodies ioined togeather? Or, that the Vngodly be verily v∣nited, and mingled with the Diuel?

You might rather haue remembred, that touchinge this vnspeakeable Vnitie bitwéene Christe, and the Faitheful, that is to saie, bitwéene the Heade, and the Body,* 1.1256 S. Cyprian writeth thus: Nostra, & Christi Coniunctio nec miscet Personas, nec vnit Substantias: sed affectus consociat, & confoederat voluntates: The Coniunction, that is bitweene vs, and Christe, neither mingleth Personnes, nor vniteth Substances: but ioineth affections, and knitteth vvilles. Likewise saithe S. Cyril,* 1.1257 Initium, & fundamentum in Sanctificatione Christus est, Per Fidem, scilicet, & non aliter: Hoc enim modo in nobis habitat: The Beginninge, and Fun∣dation of our Holinesse is Christe: By Faithe, I meane, and none othervvise. For in this sorte Christe dwelleth in vs. Likewise Lyra, one of your owns late Doctours: In quantum per Sacramentum Eucharistiae unimur Deo,* 1.1258 viuimus Spiritualiter: Nostra autem vnio apud ipsum est per Fidem, & Dilectionem: So far foorth, as wee are vnited vnto God by the Sacramente of Thankesgeeuinge, wee liue Spiritually: But the Vnion, that is bitvveene him, and vs, is by Faithe, and loue. And, ex∣poundinge these woordes of S. Paule,* 1.1259 Qui adhaeret Deo, vnus Spiritus est: He that eleueth vnto God, is one Sprite with God: He saithe, Vnus, non secundum rem, sed secundum affectionem: One Sprite with God, not One in deede, or accordinge to the Truthe: but One in Loue, or accordinge to affection.

And yet, somme what farther to remoue you from your fantaste of your Real Presence,* 1.1260 S. Chrysostome saithe, as he is alleged before: Dominum ipsum am∣plecteris: cum illo commisceris: & subuectus Coniungeris Corpori illi, quod sursum sedet in Coelis: Thou embraceste the Lorde him selfe: thou arte tempered with him: and beinge carried vp (by Faithe, and affection) thou arte ioined with that Body, that fitteth in Heauen.* 1.1261 In like sense saithe Leo: Christus ineffabili modi coepit esse Diuinitate Praesentior, qui factus est Humanitate loginquior: Christe by vnspeakable meanes be∣ganne to be the neare to vs by his Diuinitie, the further he is made from vs by his Humanitie.

I doubte not, M. Harding, but ye maye easily sée, that hitherto your Real Pre∣sence is but weakely proued.

M. Hardinge.

Againe we maruel with what face ye dare allege Theophylacte for you,* 1.1262 who in moste euident woordes ouerthroweth your figuratiue tropical, and energical Doctrine touchinge this blessed Sa∣cramente. For he saith vppon this sixthe Chapter of S. Iohn: Marke wel that the Breade, whiche is ea∣ten of vs in the Mysteries,* 1.1263 is not onely a certaine Figure of our Lordes Fleash, but the Fleash it selfe of our Lorde. For he saide not, the Breade that I shal geue is the Figure of Fleashe, but it is my Fleashe. For the Breade is with secrete woordes through the Mystical blessinge and comminge vppon of the Holy Ghoste, changed into the Fleashe of our Lorde.

The B. of Sarisburie.

Theophylacte saithe, The Breade is not onely a certaine Figure of our Lordes Fleashe, but the Fleashe it selfe of our Lorde. This Obiection in my For∣mer Replie is many wheres answeared. Wée graunte, The Breade is not a bare, or a naked Figure: but by waie of Sacramente, or Mysterie, it is the Body of Christe it selfe. So the Water of Baptisme, is not an emptie Figure of the Bloude of Christe: but it is Christes Bloude it selfe, bicause it is the Sa∣cramente of Christes Bloude.* 1.1264 And therefore S. Bernarde saithe, Lauemur in Sanguine eius: Let vs be wasshed, (not in Water, but) in the Bloude of Christe. S. Augustine geueth this general Rule, as I haue often reported, In Sacramentis vi∣dendum est, non quid sint, sed quid Significent: In Sacramentes wee muste consider, not vvhat thei be (in substāce, & nature) but vvhat thei Signifie. Tertullian saith, Christus acceptum Panem,* 1.1265 & Discipulis suis distributum Corpus suum illum Fecit, dicēdo, Hoc est Corpus meum, hoc est, Figura Corporis mei: Christe hauing taken the Breade, and hauinge deliuered the same to his Disciples. Made it his Body, saieinge, This is my Body, That it to saie, This is a Figure of my Body. And to appointe a corruptible Creature to this vse, and to make it an effectual instrumente of sutche high, and Hidden Mysteries, it is not the Woorke of any mortal man, but the onely Power, and woorkinge of the Holy Ghoste: as it shal farther ap∣peare in the nexte Clause, in mine answeare to the woordes of S. Ambrose. be∣da saithe thus,* 1.1266 Panis, & Vini Creatura in Sacramentum Carnis, & Sāguinis Christi ineffabili Spiritus sanctificatione transfertur: The Creature of Breade, and Wine by the vnspeakeable Sanctification of the Holy Ghoste, is changed (not into the very Real Body, and Bloude, but) into the Sacramente of the Body, and Bloude of Christe.

M. Hardinge.

Neither Maketh S. Ambrose, whiche also ye bringe in, any better for you. VVoulde God ye woulde admitte him for Vmpeere in this pointe. Verily in the booke, and chapter, that ye referre vs vnto, he disputeth as it were of pourpose againste you, as though he foresawe the time, when the Churche shoulde be troubled with the Heresie of Sacramentaries. Tu fortè dicis, &c. Perhappes thou sayest,* 1.1267 My Breade is common: But this Breade is Breade, before the woordes of the Sacramentes: so soone as consecration commeth, of Breade is made the Fleashe of Christe. Let vs then auouche this, howe that, whiche is Breade, maye be the Body of Christe? By Consecration. Then with what woordes and speaches is consecration made? Euen with those of our Lorde Iesus. For what so euer els is saide (he meaneth at the Masse) it is praisegeuinge to God, and prayinge for the People, for Kinges, for the reste. VVhen the Prieste commeth to the Consecration of the hono∣rable Sacramente, there he vseth not his owne woordes, but the VVoordes of Christe. Therefore it is the woorde of Christe, that maketh the Sacramente.* 1.1268 VVhat woorde of Christe? Soothely that same woorde whereby al thinges be made. Our Lorde Commaunded, and Heauen was made. Our Lorde Commaunded, and earthe was made. Our Lorde Commaunded, and the seas were made. Our Lorde Commaunded, euery Creature was engendred. Seest thou then, howe woorkeful is the woorde of Christe?* 1.1269 VVel then, if there be so greate Power in the woorde of our Lorde Iesus, that thinges beganne to be, whiche were not: howe mutche more is it woorkeful,‡ 1.1270 Vt sint, quae e∣rant, & in aliud commutentur, That thinges be whiche were, and be chaunged into an other thinge? Here, Sir Defender, Constrewe me these wordes, and what sense can you draw foorth of them, but this: If by the workinge Power of our Lordes woorde, thinges haue a beinge, whiche before were nothinge, and had no beinge at al, as Heauen, Earthe and Seas: howe mutche more Power hath it to woorke, that thinges whiche were before, and had a beinge, nowe also be, or haue a beinge, but be changed into an other thinge, in Aliud,* 1.1271 into a thinge of an other Substaunce? For by this phrase is

signified a Substantial chaunginge,* 1.1272 whiche aptly is called Transubstantiation: And, I praie you, good Sir,* 1.1273 who saieth, that the Elementes. I meane Breade and VVine, passe quite awaie, and go to nothinge? Though you so belie vs, we saie not so: God forbid. VVe saie, that after consecration they be: But what? * 1.1274 Not theselsesame they were, whereby the Former Substance is excluded, but the Body and Bloude of our Lorde. Againe in that we saye with S. Ambrose, in aliud commutantur, They be chaun∣ged into an other thinge: foloweth it not thereof good logike, Ergo they be? VVil not this argu∣mente holde in Schole, the verbe passiue beinge resolued,‡ 1.1275 Sunt commutata, Ergo sunt? For that whiche ceasseth to be, or goeth to nothinge, ye cannot properly saye of it, that it is chaunged: but ra∣ther that it is ended, or perisheth. Nowe syr, I reporte me to euery man, that hath any sense, whe∣ther I maie not lawfully geue you the Menti, as for manners sake I maye vse the Italian terme, and chalenge you in plaine termes of a lye, for vtteringe this vntruthe, vppon that Holy Doctours S. Ambrose. specially speakinge as you do in your Englishe Translation, by your selfe allowed thus: For what can be saide more plainely, then that, whiche Ambrose saithe, Breade, and VVine remaine stil the same they were before, and yet are chaunged into an other thinge? Zeale moueth me to saie be∣yonde the modestie of my natural disposition, VVhat is iuggling, what is lieing. what is falshed, what is falsefieinge, what is wickednes of falsaries, if this be not?

Neither is the saieinge, wherewith this Defender belyeth S. Ambrose, al onely false, and contrary to the Catholike Faithe, but also absurde, vnreasonable, and foolishe. For if Breade, and VVine re∣maine stil after Consecration, the same they were before, howe then are they chaunged into an other thinge?

The B. of Sarisburie.

Here, M. Hardinge, onlesse ye had made S. Ambrose a Prophete, ye thought, he coulde not so handesomely haue serued your tourne. But what, and of whom he prophesied, and how far sawe before, wée shal sée hereafter. Verily, if that he the Heresie, that you imagine, thē he néeded not greately any Sprite of Prophesie in that behalfe. For he foretolde vs of no newe Heresie, that was to comme: but rather tolde vs of his owne Heresie, that then was presente. Doubtelesse, the woordes that wee reprote, are not ours: they are this owne.

But S. Ambrose saithe, The Omnipotente Povver of the VVoorde, wherewith God made Heauen and Earthe, the same Omnipotente Povver of the same woorde, he vseth nowe in the Consecration of the Sacramente. There∣fore, saithe M. Hardinge, it muste néedes be geathered, he meante Transubstan∣tiation, and Real Presence: as if without these newe fantasies, God coulde not be Omnipotente. I maye wel answeare these menne, as S. Ambrose vpon the like occasion sommetime answeared the wilful blindenesse of the Iewes:* 1.1276 Atramentum vident: Spiritum Dei non vident: They see the Inke (of the Letter written) but the Sprite of God they see not: Euen so M. Hardinge, and others of that side weigh the woordes of S. Ambrose: but his sense, and meaninge they weigh not.

Certainely God sheweth his Omnipotente Povver, as wel in the Sacra∣mente of Baptisme, as in the Sacramente of Thankesgeuinge. Here of I haue saide sommewhat, as occasion was offered, in my Former Replie to M. Harding. Leo saithe thus,* 1.1277 Christus originem, quam sumpsit in Vtero Virginis, posuit in Fonte Ba∣ptismatis. Dedit Aquae, quod dedit Matri: Christe laide in the Fonte of Baptisme the same beginninge, that he tooke in the Virgins Wombe. He gaue the same pree∣minence to the VVater, that he gaue to his Mother. Euen so Chrysostome, Angeli qui adfuerunt (in Baptismo) tam inenarrabilis operis modum minime possunt enarrare. Adfuerunt tantùm, & viderunt: nihil tamen operati sunt: Sed Pater tantùm, & Filius, & Spiritus Sanctus. The Angels, that were presente at the Baptisme, are not h••ble to vtter the manner of that vnspeakeable VVoorke. They were Presente onely,

and sawe: but they did nothinge: but onely the Father, the Sonne, and the Holy Ghoste.

Likewise he saithe,* 1.1278 Ex Spiritu, & sensibili Aqua omnia haec admirabilia, & humanam excedentia cogitationem, exoriuntur: Al these vvoonderful woorkes (wrought in Baptisme) so far excedinge the thought of man, springe of the Sprite, and of Sen∣sible Water.

Thus the Holy Fathers vsed oftentimes to auance, and to magnifie the Ho∣ly Mysteries, the better to bringe theire Hearers to the déepe, and inwarde consi∣deration of the same:* 1.1279 and therefore, as S. Augustine saithe, Sacramenta tantae rei, non nisi eiusdem rei vocabulo nuncuparunt: They expressed the Sacramenta of so greate a thinge, none otherwise, then by the name of the same thinge. So S. Paule saithe,* 1.1280 The Rocke vvas Christe: So an other saithe, as I haue other∣wheres alleged, The Oile is Christe: and an other, Manna erat Christus, qui descendit de Coelo: The Manna (that rained in the Wildernesse) vvas Christe, that came downe from Heauen. So saithe S. Chrysostome, reportinge the storie of Dauid: Accipiens Aquam allatam bibere noluit: Sed semetipsum reprehendit, & Domi∣no eam libauit. Non enim Aqua erat, sed Sanguis: Dauid receiuinge of the VVa∣ter, (that his menne had gotten with greate daunger from the middes of theire eni∣mies) woulde not drinke of it: But founde faulte with him selfe, and powred it out vnto the Lorde: For it vvas not VVater, but Bloude.

I beseche thée,* 1.1281 good Christian Reader, marke wel these Woordes. The storie is cleare. It was in deede onely a Cuppe of Water, and nothinge els. Yet Chry∣sostome saith, It vvas Bloude: It vvas no VVater.

In those dayes, it was no daunger, thus to saie. The people was instructed, and wel acquainted with this phrase, or manner of speache, and knewe the mea∣ninge. They were taught, that the Rocke, the Oile, and the Manna in the Wil∣dernesse, were onely Sacramentes of Christe: and that, notwithstandinge they were called by thy name of Christe, yet in déede, and in Substance they were not Christe.

Therefore I maye answeare M. Hardinge herein, as S. Augustine somme∣time answeared the Pelagian Heretiques:* 1.1282 Vobis Pelagianis nondum litigantibus, securiùs loquebantur Patres de his Articulis: Before that you Pelagians beganne to quarrel, the Fathers, and Doctours spake without feare, and freely of these Articles.

Athanasius saithe of the Arian Heretiques,* 1.1283 Incorporalia Corporaliter excipientes, quae probè dicta erant, interpretationibus deprauauerunt: Takinge Spiritual thinges in a Corporal, or Fleashely meaninge (as doothe M. Hardinge, and other his felowes) by theire interpretations they haue depraued the thinges, that were rightly spoken. S. Am∣brose saithe of the Breads, and the Wine, Sunt, quae erant, & in aliud mutantur: They remaine the same, that they vvere, and are changed into an other thinge. Nowe is the filde woonne: M. Hardinge bloweth a Maigne Triumphe. Here, saithe he, Sir Defender, Construe me these VVoordes, Soothely, good Reader, I distruste not greately, but this poore Defender might easily Construe these VVordes, were he neuer so simple a clerke. The Natural Creatures of the Breade, and Wine in the Supper of our Lord (saith S. Ambrose) remaine stil in Substance, as they were be∣fore: yet are they changed into an other thinge, that is to saie, they are made the Sacramente of the Body, and Bloude of Christe: whiche before they were not.

Notwithstandinge this shorte Construction, beinge cleare, and plaine, maye séeme sufficient, yet for that M. Hardinge so déepely apposeth vs, and willeth vs to Construe him these VVordes, wée wil bothe Construe, and Pars them too for his pleasure.

Therefore,* 1.1284 to warrante our former Construction, S. Augustine saithe thus: Accedat Verbum ad Elementum: & fit Sacramentum: Let the VVorde be added to the

Elemente,* 1.1285 or outwarde Creature: and it is made a Sacramente, that is to saie, an other thinge. Againe he saithe, Sacramenta sunt Signa rerum, Aliud existentia, Aliud Significantia: Sacramentes are Signes, or Tokens of thinges, beinge by Substance One thinge,* 1.1286 and Signifieinge an other thinge. So saithe Chrysostome of the Wa∣ter of Baptisme, Cùm hoc Elementum acceperit Spiritum Sanctum, fit Sacramen∣tum: Et iam non erit Aqua Potationis, sed Sanctificationis: Non erit Aqua com∣munis, sed Refectionis:* 1.1287 When this Creature of Water hath receiued the Holy Ghoste, it is made a Sacramente: and nowe it is not Water to drinke, but water to Sanctifie: Not common Water, but Water to Refreshe.

Thus the Elemente, or outwarde Creature bothe remaineth, and is changed: It remaineth in proper, & plaine kinde of speache: It is changed vnproperly, that is to saie, by the waie of a Sacramente, or a Mysterie. So M. Hardinges owne Glose saithe vpon the Decrées:* 1.1288 Coeleste Sacramentum dicitur Corpus Christi, sed Impropriè. Vnde dicitur, Suo modo: Non rei veritate, sed Significante My∣sterio: vt sit sensus, Vocatur Corpus Christi, id est, Significat Corpus Christi: The Heauenly Sacramente is called the Body of Christe, but vnproperly (that is to saie, not in plaine, and simple manner of speache). Therefore S. Augustine saithe, It is so called after a sorte: that is, not in truthe of mater, but by a Mysterie signifieinge: that the sense maie be this, It is called the Body of Christe, that is to saie, It signifieth the Body of Christe.* 1.1289 So saithe S. Augustine, De Signis differens, hoc dico, Ne quis in eis attendat, quòd sunt, sed potiùs, quòd Signa sunt, id est, quòd Significant: Intreatinge of Signes (or Sacramentes) thus I saie: Lette noman consider in them, that thei be in Substance, but rather, that they be Signes, that is to saie, that thei Signi∣fie (somme other thinge). In this sense, & meaninge S. Augustine saithe againe, Dominus ait,* 1.1290 Ipse (Iohannes) est Elias: Iohannes autem ipse ait, Ego non sum Elias. Rectè ergo Iohannes propriè respondit: Nam Dominus Figuratè: Our Lorde saide of Iohn the Baptiste: This is Elias: But Iohn him selfe saithe, I am not Elias. Therefore Iohn answeared wel in plaine manner of vvoordes: For our Lorde spake in a Figure. Thus in sundrie sortes of speache, Iohn is Elias: and the same Iohn is not E∣lian: and bothe are true.

But what better expositoure of S. Ambrose can we finde, then S. Ambrose him selfe? I truste, M. Hardinge wil not saie, that so Holy a Father was a falsifier, and a lier, specially in declaringe his owne minde. Thus therefore he saithe: Ante Benedictionem Verborum Coelestium,* 1.1291 alia species nominatur: post Consecra∣tionem, Corpus Christi Significatur. In comedendo, & potando, Carnem, & Sangui∣nem, quae pro nobis oblata sunt, Significamus. In Similitudinem accipis Sacramen∣tum. Est Figura Corporis,* 1.1292 & Sanguinis Domini. Similitudinem pretiosi Sanguinis bibis: Before the Blessinge of the Heauenly woordes, it is called an other Kinde: Af∣ter the woordes of Consecration, the Body of Christe is Signified. In Eatinge, and Drin∣kinge, wee Signifie the Body, and Bloude, that were offered for vs. Thou receiuest the Sacramente for a Similitude, or for a likenesse. It is a Figure of the Body, and Bloude of our Lorde. Thou drinkest the likenesse of the pretious Bloude.

Thus like fourme of woordes the same S. Ambrose vseth of the Sacramente of Baptisme:* 1.1293 Vidisti Aquam? Sed non omnis Aqua sanat: Sed Aqua sanat, quae habet Gratiam Dei. Aliud est Elementum: Aliud Consecratio: Haste thou seene the VVater? But of VVater healeth not. But that VVater healeth, that hath the Grace of God. The Elemente (or Creature of Water). One thinge: and the Consecra∣tion is an other thinge.

Thus the Breade remaineth: and thus it is changed. It remaineth in Sub∣stance: but it is changed in Mysterie.

But M. Hardinge heauily presseth these Woordes, Mutantur in Aliud: that is,

saithe he,* 1.1294 into a thinge of an other Substance. For by this phrase is signified a Substantial changinge, whiche aptely is called Transubstantiation. I will not here vse your courteous eloquence, M. Hardinge: nor saie vnto you, as you saie to others, I praie you, good Sir: but thus I saie, I praie you, M. Hardinge, who gaue you this rule? who taught you this Lesson? De Coelo est, an ex Hominibus? Came it from Heauen, or is it of Menne? Haue the Holy Fathers thus taught you, or is it onely you owne fantasie? What Grammar, What Logique, What Philosophie, What Diuinitie euer tolde you, that, Aliud, euermore signifieth a thinge of an other Substance? If ye haue an Authour, why comme you without him? If it be onely of your selfe, why should wée beléeue you?

If, Aliud, signifie onely a Substance, and nothinge els, why doothe S. Augu∣stine saie,* 1.1295 as it is before alleged, Sacramenta sunt Signa terum, Aliud existentia, aliud Significantia? Why saithe S. Augustine againe, Aliud est Sacramentum, Aliud Virtus Sacramenti? Why saithe S. Ambrose, Aliud est Elementum, Aliud Con∣secratio?* 1.1296 For by your Diuinitie the Sacramente, the Fourme, the Consecration, be Accidentes onely, and maie not be taken for the Substance. Verily for ought, that I can learne, Aliud, is nothinge els, but Res alia, an other thinge, whe∣ther it be the Substance, or the Accidente. For, I thinke, ye haue no•• forgotten the Olde rule, Vnumquod{que} in suo genere est quid.

Wée saie, The Nature, and Substance of the Breade, & Wine is not clearely changed, or cōsumed into Nothinge, as many haue dreamed in these later daies. Here M. Hardinge commeth roughly in, as his manner is, and saithe, ye belie vs: vvee saie not so: God forebid. Thus he crieth out, before he be striken. Salo∣mon saithe,* 1.1297 Impius fugit, nemine persequente: The gilty fleeth, before he be chased. For, notwithstandinge there be multitudes of folies in his Doctrine, yet with this folie wée charge him not. But whether any of his Felowes haue so saide, or no,* 1.1298 I reporte me to his Maister, Peter Lombarde. His woordes be these, Quid er∣go fit de Substantia Panis, & Vini? Illi dicunt, vel in praeiacentem materiam resolui, vel in nihilum redigi: What then becommeth of the Substance of the Breade, and VVine? They saie, either that it is resolued into the mater, that was before, or els, that it is consumed into nothinge.

Mary God forebid, saithe M. Hardinge. So coye, and careful he is, for his holy Fourmes, and his kingedome of Accidentes. He saithe, The whole Substance of the Breade is cleane abolished, not one parte thereof remaininge: yet maie it not be turned into nothinge. And, as if the mater were wel woorthe somewhat, be as∣sureth the same sadly with a greate detestation, God forebid. Hereof somethinge might be saide, if it were any thinge woorthe the hearinge. But, good Reader, thou shalt lose nothinge by the silence: For, I assure thée, verily it is woorthe nothinge.

Yet M. Hardinge firste geueth vs his courteous menti: and afterwarde, in his familiar manner, chargeth vs by plaine termes with a lie: and suddainely crieth out, as he saith, beyonde the modestie of his natural disposition, What is Iuggsinge: what is Lieinge: what is Falsehedde: what is Falsifieinge: what is wickednesse of Falsaries, if this be not? I might saie: O Sirs, Holde the man. Good Christian Reader, in al these Whattes, thou wilte happily thinke, there should be somewhat. Now be it, in déede it is but a pangue of M. Hardinges Rhetorique: leste thou shouldest thinke, that hauinge spente so many waste woordes, in the ende he had saide nothinge.

But, what is the mater, M. Hardinge? What moueth you, to make this pite∣ous outcrie? For soothe bicause wée saie, The Breade, and VVine remaine the same, they were before. But these be S. Ambroses owne woordes: they be not ours: wée make them not: wée change them not: but reporte them simply, as wée finde them. As they were written in Latine by the Authour, these they are: (Panis, & Vinum)

sunt, quae erant,* 1.1299 & in aliud mutantur: The Breade and VVine are the same, that they vvere: and are changed into an other thinge. Therefore, it appeareth, al these Exclamations, of vvhat is lugglinge? vvhat is Lieinge? &c. perteine vnto S. Ambrose the Authoure hereof, and not vnto vs.

Nowe, for so mutche as it hath pleased M. Hardinge so earnestly to calle vs foorthe to construe him these vvoordes, I beséeche thée, good Reader, marke wel, what Constructions he, and his Felowes haue imagined, & fansied vpon the same. Firste of al Lanfrancus, the chiefest Champion of that side, thought it the wisest waie,* 1.1300 vtterly to denie these woordes, and to saie, They were neuer written by S. Ambrose. For thus he stormeth against Berengarius: O mentem amentem: O ho∣minem impudenter mentientem: O puniendam temeritatem: Ambrosium accire testem praesumis, quòd Panis, & Vinum Altaris, per Consecrationem non definant esse, quode∣rant, sed commutentur in aliud, quod non erant? Et quidem si de Sacramentis, seu de coe∣teris, de quibus Ambrosius scripsit, omnes reuoluat Libros, quos Ecclesia in vsu nunc habet, tale quid ab Ambrosio dictum, taliter{que} expositum, nusquam repetire valebit: O madde minde: O impudent Lier: O rashenesse woorthy of pounishement: Darest thou to allege S. Ambrose for a witnesse, that the Breade and Wine of the Aultar leaue not by Con∣secration, to be that they were before: but are changed into an other thinge, that they were not? Nowe truely if he peruse al the Bookes, that S. Ambrose hath written, either of the Sacramentes, or of other maters, I meane sutche Bookes, as the Churche hath no we in vse, he shal neuer finde any thinge so vvritten by S. Ambrose, and so expounded.

But M Hardinge thought, he might not wel thus doo without empeachement of his modestie. For the very same woordes are to be founde extante, & apparent in euery Booke. Therefore allowinge the woordes, he thought it beste to folowe his Maister Peter à Soto, and to delaie, & qualifie the same with some Construction.

Thus therefore he saithe, Sunt, quae erant, & in aliud mutantur: Doothe it not folowe by good Logike, Mutata sunt, ergo sunt: They be changed: Ergo they be? In Louaine, perhaps: In other Vniuersities, I doubte, whether it haue hitherto benne allowed, or no. For by this Logique, where as S. Hierome saithe, Superbia mutata est in Humilitatem,* 1.1301 M. Hardinge maie conclude, as he doothe nowe, Superbia mutata est: Ergo est: Pride is changed into Humilitie: Ergo Pride is,* 1.1302 or remaineth stil. And, whereas S. Paule saithe, Commutauerunt Veritatem Dei in mendacium: By this Logique M. Hardinge maie saie, Mutata est, Ergo est: The Truthe of God is changed into a Lie: Ergo, It is Goddes Truthe stil notwithstandinge.

And to take further viewe of M. Hardinges Construction, thus he saithe, Panis, & Vinum sunt, quae erant, id est, qualia erant: The Breade, and VVine be in Substance the same, that they were: that is to saie, They be in qualities, or Acci∣dentes, as they were. They are changed, in Aliud, into an other thinge: that is, Into an other Substance. Thei are Changed: that is, Thei are Transubstantiate. They be: that is: They be not: That they vvere: that is, that they vvere not. Thus Substance, is Accidens: Accidens, is Substance: Beinge, is not Beinge: Not Beinge, is Beinge: Remaininge, is not Remaininge: Changinge, is not Changinge: And the same thinge, is not the same.

With sutche prety Constructions M. Hardinge can teache vs to expounde the Anciente Fathers. These be their keies of the Kingedome of Heauen. Herewith there is nothinge so cluse shutte, but they can open it: There is nothinge so open, but they can shut it. Here might I conclude with M. Hardinges owne woordes, and rightly saie, as he saithe, vvhat is Iugglinge? vvhat is Lieinge? &c. But it shalbe beste to leaue his owne eloquence, and modestie to him selfe.

M. Hardinge.

The places of Gelasius, and Theodorite in apparence seeme to make mutche for you, and more then

any other Doctours. And though these twoo doctours were altogeather of this opinion, that af∣ter Consecration the Substance of Breade and VVine remaineth, what reason is it, they onely in so greate a matter shoulde preiudicate all other Holy and learned Fathers, and whiche is more, the ge∣neral Councels, and* 1.1303 the whole Churche of Christe? The Catholike Faithe we finde in them bothe within fewe lines after the woordes of this Defenders obiection, firste by Gelasius thus expressed: Sacramenta Corporis & Sanguinis Domìni in diuinam transeunt, Spiritu Sancto perfici∣ente, Substantiam: permanent tamen in suae proprietate Naturae; The Sacramentes (saithe he) of the Body and Bloude of our Lorde passe ouer into a Diuine Substance by the woorkinge of the Holy Ghoste. Yet remaine they stil in the proprietie of their owne Nature. By diuine Substance he meaneth the ••leas he of our Lorde assumpted of the VVoorde.* 1.1304 Nowe saithe Theodoritus, the Mysti∣cal tokens, be vnderstanded to be the thinges, whiche they be made, and are beleeued, and adored, as beinge the thinges whiche they are beleeued to be. But euery man knoweth they are beleeued to be made the Body and Bloude of Christe, and therefore be duely adored and woorshipped: so after the minde of Theodorite, they be the Body and Bloude in deede, not Breade and VVine, as before Conse∣cration.

The Substance or Nature of Breade and VVine ceasseth not to be, saithe Gelasius: (VVhereas your interpreter addeth of his owne heade this woorde So)† 1.1305 we telle you and him, in Theodorite it us not so. Ergo it remaineth, saye ye. VVee graunte the Substance, or Nature of Breade and VVine re∣maineth after Consecration, so as Gelasius vnderstandeth by the name of Substance,* 1.1306 whiche is no∣thinge elles but the very Nature (as commonly we speake of Nature) that is to saie,* 1.1307 the natural pro∣perties of Breade and VVine: for so he expoundeth him selfe afterwarde, sayinge, Yet they remaine in the proprietie of their owne Nature. They remaine (likewise saithe Theodorite) in their Former Substance, Figure, and Forme, and be seene and felte as before.

And there to maie Damascenes definition of Substance perteine, who saieth, that Substance is euery that, what so euer by it selfe is beinge, and hath not beinge in an other. And therefore† 1.1308 sht be the Accidentes haue their beinge by themselues in this Sacramente, and be not staied on any other thinge: in this consideration, Substance of them maye so be reported, as if them selues were Sub∣stance. VVhiche* 1.1309 substantiall consistinge of the Accidentes lackinge a propre name, because it is the mighty and extraordinary hande of God, is also extraordinarely called of Gelasius, and The∣odoritus by the name, whiche the thinge had before, to witte, the Substance of Breade and VVine. And no maruell if they spake not in† 1.1310 most exacte wise of this secrete pointe of Doctrine (of Fourmes and Accidentes) at what time it was not as yet by the Churche so clerely, and ful∣ly discussed: (as it was neuer pet vntil this daie). But sithens of the Schoolemen (ig∣norante and Fantastical Sophisters) it hathe benne more distinctly named the existence of Accidentes without their Subiect, that is, without an other thinge whereupon they mighte staye.

Againe whereas Breade and VVine by theire nature doo nourrishe,* 1.1311 this vertue also remai∣neth in the Accidentes geuen to them by the Almightie VVoorde of God, who changeth Crea∣tures to theire betteringe, not to theire impairinge. This was the meaninge of Gelasius, and The doritus, where they saye, the Breade and VVine to remaine in theire Former Substance or Nature. Otherwise shoulde they be contrary to them selues, as they, whiche also doo acknow∣ledge the nature of Breade and VVine to be changed into a more excellent Substance, by the worke∣full woorde of Christe.

The B. of Sarisburie.

As for these two Fathers, Gelasius, and Theodoretus, notwithstandinge M. Hardinge would saeme to make smal accoumpte of them, for that they be, as he saithe, but onely twoo, yet he rather catcheth holde in somme darke, or doubteful woorde by them vttered, then he woulde séeme vtterly to geue them ouer. Gelasius saithe, The Sacramentes passe ouer into a Diuine Substance: If he had saide, They passe ouer into a Diuine Accidente, it woulde somewhat better haue shadowed these mennes purpose. But other Diuine Substance M. Hardinge can imagine none, sauinge

onely Christes Body Substantially, and Really conteined vnder the Fourmes of Breade and Wine. And this fantaste, notwithstandinge Gelasius neuer knewe it, muste néedes be allowed againste, al, that Gelasius him selfe can saie to the con∣trarie.

But if M. Hardinge had better remembred the placinge, and meaninge of this woorde, Substantia, and, that as wel Gelasius, as other learned Fathers vse the same as Diuines, and not as Natural Philosophers, he should easily haue founde his owne errour.

It maie please thée therefore, good Christian Reader, to vnderstande, That the Promise of Mercie, The Grace of God, Our Faithe in Christe, Goddes Woorde, & the Holy Sacramentes, that are the aides, and healpes of our Faithe, are of the Holy Anciente Writers called a Substance.* 1.1312 So S. Cyprian saithe, Substantiam Salutis amittunt: They lose the Substance of Saluation. So saithe Irenaeus, Quam∣uis sint in Operibus materialibus, tamen putant se non amittere Spiritualem Substan∣tiam: Although they liue in worldly,* 1.1313 or filthy woorkes, yet wey thinke, they lose not the Spiritual Substance. Likewise againe he saithe of the folies, and Vanities of the Valentinian Heretiques, Insubstantiuum ostendit figmentum ipsorum: He shewed, that theire Inuentions, and Diuises were voide of Substance. So S. Chryso∣stome, Fides dat Substantiam rebus: Imò potiùs non dat Substantiam, sed ipsa est Substantia earum: Faithe geueth thinges theire Substance: Or rather it geueth not Substance vnto thinges, but it selfe is theire Substance. In like manner saithe Ter∣tullian, Deus Idololatriae Substantiam cohibuit:* 1.1314 God forebade the Substance of I∣dolatrie. So saithe Abbate Panormitane, Continentia non est de Substantia Ordinis: Single, or lose life is not of the Substance of Holy Orders. And an other saithe,* 1.1315 Enim, non est de Substantia Consecrationis: This woorde, Enim, is not of the Substance of Consecration. By these, and other like examples, it maie ap∣peare, that in cases of Religion, substance is not euermore taken for Christes Bo∣dy couered with Accidentes.

If al these examples wil not yet suffise, to growe neare to our purpose, S. Ambrose saithe,* 1.1316 Quid est Ieiunium, nisi Substantia, & Imago Coelestis? VVhat is Fastinge, but a Substance, and an Image of Heauen?

Likewise Tertullian calleth Baptisme, Diuinam Substantiam, A Diuine Sub∣stance. His woordes be these:* 1.1317 Quid festinat innocens aetas ad Remissionem Pecca∣torum? Cautiùs agitur in saecularibus: Vt cui Substantia terrena non creditur, Di∣uina credatur? VVhy hasteth this innocente age (he meaneth Children) to the Re∣mission of their Sinnes? VVee are mutche more wary in worldely thinges. Is it meete, wee shoulde committe the Sacramente of Baptisme, whiche is a Diuine Substance, vnto them, vnto whome wee woulde not committe the Substance of the Earthe?

By these wee maie see, in what sense Gelasius calleth the Sacramente of Thankesgeuinge, A Diuine Substance. Verily none otherwise, but euen as S. Ambrose calleth Fastinge, A heauenly Substance. And as Tertullian cal∣leth the Sacramente of Baptisme, by the same woordes, A Diuine Substance. And what can al this auaile M. Hardinge, to proue, either his Transubstantiation, or his Real Presence?

But why dealeth he so doubly? Wherefore dissembleth he the woordes of Ge∣lasius, that immediatly in the same sentence wente before? For Gelasius him selfe so clearely, and plainely expoundeth his owne minde, as no Louanian Do∣ctour can doo it better.* 1.1318 Thus he saithe, Non desinit esse Substantia Panis, vel Natura Vini. Et certè Imago. & similitudo Corporis, & Sanguinis Christi in Actione Mysteriorum celebratur: There leaueth not to be the Substance of Breade, or the Nature of VVine. And in deede the Image, or Representation,

and likenesse of the Body, and Bloude of Christe is published in the Ministration of the Mysteries. And againe in the woordes nexte immediately folowinge, Sacra∣menta transeunt in Diuinam, Spiritu Sancto perficiente, Substantiam: permanent tamen in suae proprietate Naturae: The Sacramentes, by the woorkinge of the Holy Ghoste, passe into a Diuine Substance: yet notwithstandinge, they remaine stil in the pro∣pertie of their ovvne Nature.

This Image, or Representation, or Likenesse, or Memorie of the Body, and Bloude of Christe is it, that Gelasius calleth the Diuine Substance.

And in like sense S. Augustine calleth the same, Coelestem Panem: The Heauenly Breade. Thus he writeth, as he is alleged by Gratian: Coelestis Panis,* 1.1319 qui Caro Christi est, suo modo vocatur Corpus Christi: cùm reuera sit Sa∣cramentum Corporis Christi:* 1.1320 The Heauenly Breade (of the Sacramente) whiche is the Fleashe of Christe, after his sorte is called the Body of Christe: whereas in deede it is the Sacramente of Christes Body. Likewise saithe S. Cyprian, Diuersa Nomi∣na, vel Species ad Vnam reducuntur Essentiam: & Significantia, & Significata eis∣dem vocabulis censentur: Diuerse names, or kindes (of thinges) are brought vnto one Sub∣stance: That is to saie, The thinges, that doo Signifie, and the thinges, that be Signi∣fied, are reckened bothe by one name: That is, as y Body of Christe is called Breade: so is the Breade called Christes Body.

To be shorte, as Gelasius calleth the Sacramente, A Diuine Substance, euen so Gratian saithe to the same purpose, Quidam non improbabiliter exponunt hoc loco, Carnis,* 1.1321 & Sanguinis Veritatem, ipsam earundem efficientiam, id est, peccato∣rum Remissionem: Somme there be, that in this place, not without good reason, by these woordes, The Truthe of Christes Fleashe, and Bloude, vnderstande the Ef∣fecte, or vvoorkinge of the same, that is to saie, The Remission of Sinnes.

For answeare vnto Theodoretus, it maie please thée, for sparinge of time, to reade my Former Replie to M. Hardinge.* 1.1322 It is true, that Theodorete saithe, The Mystical Tokens, that is to saie, the Sacramentes, be vnderstoode to be the thinges, whiche they be made, and be beleeued: That is, That they be Myste∣ries of Christes Body: or that in a Mysterie, or by waie of a Sacramente, they be the Body of Christe. But it is true also, that he saithe, bothe immediately fo∣lowinge in the same place, and also before: Signa Mystica post Sanctificationem non recedunt à Natura sua:* 1.1323 Manent enim in Priori Substantia, & Figura, & Forma: The Mystical Tokens (or Sacramentes) after the Consecration de∣parte not from their ovvne Nature. For they remaine stil in their Former Sub∣stance, and Fourme, and Figure. And, as I haue often alleged orte of S. Augustine, In Sacramentis videndum est, non quid sint, sed quid Significent: In Sacramentes wee muste consider, not vvhat they be (in déede, and of theire owne Nature) but what they Signifie. So saithe S. Chrysostome, Antequàm Panis Sanctificetur, Panem eum nominamus:* 1.1324 Diuina autem illum Gratia sanctificante, mediante Sacerdo∣te, liberatus est quidem ab appellatione Panis: Dignus autem habitus est Dominici Corporis appellatione: Etiamsi Natura Panis in illo remanserit: Before the Breade be Sanctified, wee calle it Breade. But after that by the meane of the Prieste the Heauenly Grace hath hallowed it, it is discharged from the name of Breade, and is vouchesaued to be called by the name of our Lordes Body: notvvithstandinge the Nature of the Breade remaine stil. So saith Theodorete him selfe, Seruator noster commutauit nomina: & Corpori quidem Symboli nomen dedit,* 1.1325 Symbolo verò nomen Corporis: Our Saueour hath made exchange of y• names: And vnto his Body hath geuen y• name of (Breade, whiche is) the Sacrament: and vnto the Sacrament hath geuen the name of his Body.

Neuerthelesse, notwithstandinge these woordes bothe of Theodoretus, and of Gelasius, (The Substance of Breade, and VVine, after the vvoordes of Con∣secration

remaineth stil) be so plaine,* 1.1326 that noman without blusshinge maie denie them, Yet hathe M. Hardinge one good shifte leaste in stoare. The Substance, saith be, sommetimes is vsed for the Accidente: euen as discretely, and to so good pour∣pose, as if he had said, Fire is Water, or, Light is Darkenesse. And so by this Con∣struction, Substance sommetimes is no Substance. This is M. Hardinges owne peculiare Diuinitie, without the witnesse of any of al the Learned Fathers, Gréeke, or Latine, one, or other. For, good Reader, thou maiste not thinke, that any man, either wel aduised, or learned, woulde saie the like.

The Fathers, saithe he, spake not hereof in moste exacte vvise. Perhaps they had not Learned theire Logique Rules, or vnderstoode not the Principles of Natural reason, no not so mutche, as a childe maie easily vnderstand: but vsed Sub∣stance for Accidentes: Accidentes for Substance: and one thinge for an other: as menne that knewe not, what they saide. In deede, M. Hardinge, this is not, as you saie, Exacte vvise: It séemeth rather to be, Exacte folie.

Ye adde further, Damascene saithe, Substance is euery that, what so euer by it selfe is beinge, and hathe no beinge in an other. What needed you here to allege Dama∣scene? Children know, that Aristotle, and others longe before him wrote the like. Notwithstandinge to this Maior ye set a Minor of your owne. These Ac∣cidentes, saie you, haue theire beinge by them selues: and be not staide in any o∣ther thinge. O, M. Hardinge, this thinge woulde haue had somme better proufe. Why allege you not, either S. Augustine, or S. Ambrose, or S. Chrysostome, or S. Hierome, or somme other Catholique Father to this pourpose? Your sim∣ple woorde is no good warrante. Ye proue that thinge, that is Vniuersally confes∣sed, and needed no proufe: but that ye shoulde proue, ye leaue vnproued. This in Sophistrie is called Petitio Principij. The simplest shifte, that can be vsed.

Damascenes Maior is Confessed, and true. But your Minor, and Conclusion, are bothe Vntrue. For whereas you saie of your selfe: The Accidentes haue their Beinge by them selues: wee saie, the same Accidentes haue theire Beinge in the Breade, and Wine, as in theire Subiectes. Sundrie of your owne felowes haue saide,* 1.1327 Accidentia illa sunt in Aere, tanquam in Subiecto: These Accidentes are in the Aire, as in theire Subiecte. Therefore by theire iudgement, they haue not theire Beinge, as you saie, by them selues. You maie also remember, that your Maister him selfe neuer durste precisely to determine this mater: but onely passeth it ouer darkely, and doubtefully, as beinge not wel resolued, what to saie. His wordes be these: Mihi videtur fatendum, Accidentia illa existere sine Subiecto: It seemeth vnto me,* 1.1328 or, es I can gheasse, these Accidentes haue theire Being without a Subiect.

M. Hardinge.

VVee muste 〈◊〉〈◊〉 beholde, saithe Euthymius, a Greeke Doctour, the Nature of the thinges, whiche be set before vs:* 1.1329 but the vertue, or power of them.

The B. of Sarisburie.

Euthymius, although one of the meanest Doctours, saithe right wel, and as the Learned Fathers saide before him. But, M. Hardinge, doo you take your Authours at al aduentures, as they comme to hande: or doo you consider, what they saie•• Tel vs. I beseech you in your fantasie, what are those thing{is} y^• Euthymi∣us saithe, are set before vs? Whether are they the Body, and Bloude of Christe, or clarour Accidentes? If it be Christes very Body and Bloude substantially, Really, & in deede, VVhy shoulde vvee not consider the Nature of them? what haue they offended you?* 1.1330 Or what imperfection finde you in them? Cyrillus saithe, Caro Christi Natura viuifica est: The Fleashe of Christe by Nature hath power to geue

Life.* 1.1331 And Christe him selfe saithe, My Fleashe is Verily Meate: and My Bloude is Verily Drinke. Therefore the Nature hereof is wel woorthy to be considered. But if there be nothinge there set foorthe, but onely your bare, and naked Acci∣dentes, What Povver, What Vertue is there in them? What Doctoure, or Fa∣ther euer taught vs, that wee should haue Remission of Sinne, and be saued by your Accidentes?

But, as I saide, Euthymius writeth wel, folowinge herein the Doctrine of the Ancient Learned Fathers.* 1.1332 S. Basile saithe, Si qua Gratia est in Aqua, ea non est ex Natura Aquae, sed ex praesentia Spiritus: If there be any Grace in the VVater, (of Baptisme) it is not of the Nature of the VVater, but of the presence of the Sprite. Cyprian speaking of y^• Oile, saith thus: Sanctificatis Elementis iam non propria Na∣tura praebet effectum: Sed Virtus Diuina potentiùs operatur: It is not Nature, that geueth effecte, or force vnto the Elementes beinge Sanctified: but the Diuine Povver woorketh more mightily.* 1.1333 So saithe S. Chrysostome. Petra erat Christus: Non e∣nian ipsius Petrae Natura Aqua scatutiebat: Sed alia quaedam Spiritualis Petra omnia operata est, hoc est. Christus: The Rocke was Christ. For it vvas not by the Nature of the Rocke,* 1.1334 that the VVater gusshed out: but a certaine other Spiritual Rocke wrought al these thinges, that is to saie, Christe. In like manner the Anciente Father Origen spea∣kinge of the Power,* 1.1335 and Vertue of Our Lordes Supper saithe thus, Illud, quod Sanctificatur per Verbum Dei, & per Obsecrationem, non suapte Natura sanctificat vtentem: The thinge, that is Sanctified by the ƲƲoorde of God, and by Praier, sancti∣fieth not him, that vseth it, by the Nature of it selfe. By these, and other like ad∣uertisementes, these Godly Fathers meante to withdrawe Our mindes from the outwarde corruptible Creatures, to the Spiritual, and Inwarde vnderstandinge of the Sacramentes. Therefore Euthymius in the same place saithe, Panis habet Similitudinem quandam ad Corpus,* 1.1336 & Vinum ad Sanguinem: The Breade hathe a cer∣taine Likenesse vnto the Body, and the VVine a certaine Likenesse vnto the Bloude.

M. Hardinge.

VVhen it pleased our Sauiour Christe at his laste Supper to institute this blessed Sacramente, at whiche he toke Bread and VVine,* 1.1337 and turned them into his Body and Bloude, he would in such wise ad∣uance these Creatures to a muche excellenter condition, as they shoulde lose no whit of their former Vertues* 1.1338 For the sonne of man came not to destroie, but to saue: and, as S. Augustine saithe, is not cause that any thinge tend vnto not beinge.

The B. of Sarisburie.

At the laste M. Hardinge hathe founde somme Scripture: and that, God wote, ful aptely he applteth to serue his pourpose. The Sonne of Man, saithe be, came not to destroie, but to saue: Ergo, The Breade, and VVine lose no white of theire Former Vertues.* 1.1339

Here, I beséeche you, M. Hardinge, what came the Sonne of Man to saue? Muste wee beléeue, be came from Heauen, to Saue your Accidentes? Was this the cause of Chrictes comming? It this the Religion ye haue Learned in Louaine? S.* 1.1340 Paule saithe, Nenquid de bubus cura est Deo? Hathe God any special care for Oxen? Might not one mutch beter saie, Hathe God any care for your Fourmes, for your She∣vves, for your empty Accidentes?

Perhaps ye wil saie, I presse you ouer heauily. Ye meante, that Christe came to Saue Breade, and Wine. How be it, so ye cannot saie: For by your Do∣ctrine the Nature, and Substance of the Breade, and the Wine, by the comminge, and presence of Christ, are quite abolished, nothinge remaining, but onely the Ac∣cidentes. But be it, that Christe came, to Saue these Creatures, Then is your

Religion mutche like vnto the Diuinitie of the Olde Heretiques called the Ma∣nichees.* 1.1341 Of them S. Augustine writeth thus: Herbas, atque arbores sic putant vi∣uere, vt ea & sentire credant, & dolere, cùm laeduntur: nec aliquid inde sine cruciatu co∣rum quenquam posse vellere: They thinke, that Herbes, and Trees haue life, so for foorthe, that they beleeue, they haue sense, and feelinge, and suffer gnefe and paine, when they be hurte:* 1.1342 and that noman can pul, or plucke ought from them without theire smarte: And againe he saithe, Nec oua sumunt, quasi & ipsa, cùm frangunturt, expirent: They Eate no Bgges, imagining, that, when they be broken, theire life, or Soule passethe from them.

These be mere folies, M. Hardinge. Christe him selfe saithe, Hée came to Saue, not your Accidentes, but Sinners: not Breade, and VVine, but the thing, that vvas loste. And wil ye tel vs, that your Accidentes were loste? Or that Breade, and VVine were sutche sinful Creatures?

O, M. Hardinge, haue more reuerence to Goddes Woorde. It is Holy: It is it, whereby you shalbe Iudged. Haue better regarde hencefoorthe, to that ye write. Christe him selfe saithe, Filius Hominis non venit,* 1.1343 vt perdat Animas Hominum, sed vt seruer: The Sonne of Man came not to destroie the Soules of men, but to Saue them. Here in fauoure of your Accidentes, ye haue leafte out the Soules of Menne, whiche was the knot of the whole. And so there muste needes appeare in you, either grosse ignorance, or wilful corruption.

M. Hardinge.

Seeinge then there is a change by al consent,‡ 1.1344 and certaine it is that the change is not in the Accidentes, because wee see them remaine as they were before,* 1.1345 and God deceiueth not our lenses in their true and proper obiecte, whiche is colour, taste, smel, &c. It musts needes be, that the change be in substance,* 1.1346 whiche is to sense incomprehensible.

The B. of Sarisburie.

There is a change in the Bread, saith M. Harding: But not in the Accidentes thereof: Ergo, in the Substance. In like order of reason he might haue saide, It is not a Fearnbushe, Ergo, it is a Foxe. Ye maie not looke, M. Hardinge, to steale thus awaie with so simple Sophismes. This poore shifte emonge Children is called Petitio Principij.

Your Minor, wherein standeth the whole doubte, and whiche by somme Au∣thoritie, or shewe of reason, one waie, or other, ye should haue proued true, ye haue paste it steily ouer without any manner of prouse at al, and presume it onely to be true. And so the whole weight hereof standeth not by Truthe, or Reason: but hangeth onely by presumption.

For what Doctoure, or Father euer tolde you, or made you so certaine, that in the Breade there is no change touching the Accidentes? Ye saie, your senses tel you, that the Accidentes remaine stil, as they were before. And the same senses also tel you, as S. Augustine saithe, that the Substance of the Breade remaineth stil,* 1.1347 as it was before. But wil you so suddainely forsake your olde Lesson? Wil you nowe put this mater in Compromisse to your senses? Howe often, and how sadly haue you tolde vs, that these be cases of Onely Faithe, and that in the Iudge∣mente hereof, bothe Sense, and Reason muste be abandoned? And haue you for∣gotten that Chrysostome saith, Nihil sensibile traditū nobis est à Christo Quaecùn∣que Christus tradidit, insensibilia sunt: There is no sensible thing deliuered vnto vs by Christe (in these Mysteries). And againe, ƲƲhat so euer thinges Christe hath geeuen vs, they are vnsensible. If they be thinges vtterly vnsensible, how then can they be iudged by your senses? Why comme ye not foorthe with the Learned Doctours, and Catholique Fathers, of whom, ye saie, ye haue sutche plentie. If it be true,

as you saie,* 1.1348 that there is no change in Accidente, why is it not proued? If it be ralse, why is it auouched? Tel vs, howe longe shal wee be bounde to your bare woorde?

Verily, S. Augustine woulde haue tolde you, that this change is in Acci∣dente,* 1.1349 and not in Substance. For thus he saith, as it hathe benne often remembred, Nisi Sacramenta Similitudinem quandam haberent earum rerum, quarum Sacramenta sunt, Omninò Sacramenta non essent. Ex hac autem Similitudine plaerunque rerunt ipsaeum nomina accipiunt: Onlesse Sacramentes had certaine likenesse of the thinges, of whiche they be Sacramentes, then in deede they were no Sacramentes. And of this likenesse oftentimes they beare the names of the thinges them selues.* 1.1350 Againe he saithe, Secundum quendam modum Sacramentura Corporis Christi Corpus Christi est: The Sacrament of Christes Body after a certaine manner is Christes Body.* 1.1351 And againe, Non dubi∣tauit Dominus dicere, Hoc est Corpus meum, cùm daret Signum Corporis sui: Our Lorde doubted not to saie, This is my Body, when he geue a token of his Body. Like∣wise saithe Tertullian, expounding, & openinge the meaning of Christes woordes. Hoc est Corpus meum, Hoc est, Figura Corporis mei: This is my Body, that is to saie,* 1.1352 This is a Figure of my Body. You knowe, M. Hardinge, that Modus, Si∣mile, Dissimile, Signum, and Figura, be in the Predicamente of Qualitie: and therefore perteine to Accidente, and not to Substance.

So Chrysosstome. where as he amplifieth the Change of the Breade in the Sacramente of Thankesgeuinge, he addeth inmediately withal, Sic etiam in Ba∣ptismo:* 1.1353 Euen so is it, that is to saie, The like change there is in the VVater of Ba∣ptisme, In these Mutations the Substance remaineth stil: But the Respecte, or Qualitie, or Accidente is changed. And this is it, that S. Ambrose saide be∣fore, Sunt, quae erant: & in aliud mutantur (In Substance) they are the same, they were before: But (in Accidente, or Qualitie) they are turned into an other thinge.

M. Hardinge.

And here wee putte you in minde of your falsefieinge of Theodorites woordes,* 1.1354 in that ye make him to saie in your Englishe, The Mystical Signes to remaine in their former Substance, Fourme and Kinde, where he saithe* 1.1355 not so, but in theire former Substance, Figure and Shape. Ye knowe pardy, there is greate difference betweene the Kinde of a thinge, and his Shape. The oftener ye vse that falsebed, as ye vse it very often, the more shal ye be espied to be false teachers, and growe out of credite, where truthe is loued.

The B. of Sarisburie.

If there be any falsehoode, or faulte herein, by your owne Confession, it is the Interpreters, and not the Authours. You knowe wel, Our contention is not of the Shape of Breade, but of the Substance. Theodoretus saith, The Breade departeth not from his owne Nature, but remaineth stil in the former Substance, Figure, and Fourme: Sate you, as Theodoretus saithe: Confesse plainely, as he doothe, that the Substance of the Breade remaineth stil, and, with good leaue, take the Shape vnto your selfe.

And yet I sée no greate cause, why ye should so mightily crie out, False Tea∣chers, Falsehed, Falsifieinge, for that the Interpreter hathe expounded this La∣tine woorde, Forma, by this Englishe woorde, Kinde, For, as it is proued before by sundrie examples more at large,* 1.1356 in the Anciente Fathers these two woordes, Forma, and Natura, are often vsed for one thinge. Athanasius saithe, Natura, Essentia, Genus. Forma. vnū sunt: Nature. substance, Kind, and Forme be al one. Certainely, if the very Substance of the Breade should remaine, as Theodoretus saithe, and yet the Kinde of y^• Breade should not remaine, it were awo••nder. For,

as there is no Kinde without Substance, So is there no Substance without Kinde.

M. Hardinge.

The woordes whiche ye recite out of S. Augustines Sermon Ad Infantes, we finde in Bedevpon the tenthe Chapter of the firste Epistle to the Corinthians. The whole place is this: This thinge which ye see in the Aulter of God, ye haue sene it also in the night paste. But what it was, what it meaneth, the Sacramente of how great a thinge it conteineth,* 1.1357 as yet ye haue not heard. That then whiche ye sawe, is Breade and Chalice, whiche euen your eyes tel you. But that whiche your Faithe requi∣reth to be instructed of, Breade is the Body of Christe, the Chalice his Bloude. If the Substance of Breade remained, as before Consecration, what neede had they to learne, what it were? For of them selues, they might know we the thinges proponed to be Breade, and VVine. But S. Augustine, ye saie, calleth that they sawe Breade, and VVine. Yea Sir, so it was, so farre as theire eies tolde them. But what their faithe ought to tel them, he instructeth them, saieinge: Breade to witte, is the Holy Body of Christe. To this Construction muste wee stande, by S. Augustine him selfe so set foorthe.

The B. of Sarisburie.

S. Augustines woordes are plaine yenough: howe so euer it like you to sha∣owe them with your Gloses. Thus he saithe, Quod vidistis, Panis est, & Calix: quod vobis etiam Oculi vestri renuntiant: The thinge, that you sawe, is the Breade, and the Cuppe: whiche thinge your eies doo reporte vnto you. Where also maie be noted, as by the waie, that S. Augustine, contrarie to your Doctrine, M. Har∣dinge, referreth the Iudgmente hereof to the reporte, and trial of the senses. And againe he saithe of him selfe in the like case, Vereor, ne ipsis sensibus nostris facere videamur iniuriam,* 1.1358 quando id loquendo suademus, vbi omnes Vires, officium{que} Sermonis facillimè superat euidentia Veritatis: I feare me, wee shoulde doo wronge vnto our Senses, if wee would goe about to proue that thinge by speakinge, wherein the euidence of the Truthe it selfe passeth al dewtie, and power of Speache.

How be it, S. Augustine saithe further, Quod autem Fides vestra postulat in∣struenda, Panis est Corpus Christi, Calix Sanguis: This Obiection maie be an∣sweared by that is saide before. These twoo saieinges are bothe true. Hesychius saithe,* 1.1359 Mysterium nostrum simul & Panis, & Caro est: Our Mysterie is bothe Breade, and Fleashe. It is Breade in Substance, & in deede: It is also the Body of Christe, not in Substance, but in a Mysterie. Your owne Glose saithe, as it is before al∣leged: Dicitur Corpus Christi,* 1.1360 sed impropriè: Vt sit sensus, Vocatur Corpus Christi, id est, Significat Corpus Christi: It is called the Body of Christe: but vnproperly, or, not in dowe and vsual fourme of speache: The meaninge thereof maie be this: It is called Christes Body, that is to saie, It Signifiethe Christes Body.

In a Sacramente wee muste beholde, not onely the outwarde Elemente, but also the thinge it selfe, whereof it is a Sacramente. S. Augustine saithe, Si ad ipsas res visibiles,* 1.1361 quibus Sacramenta tractantur, animum conferamus, quis nesci∣at, eas esse corruptibiles? Si autem ad id, quod per illas res agitur, quis non videat, non posse corrumpi? If wee consider the visible Creatures, wherein the Sacramentes are ministred, who knoweth not, they be thinges corruptible? But if wee consider the thinge, that is wrought thereby, who seeth not, It cannot be corrupted?

And in the same place before alleged, S. Augustine fully expoundeth his owne meaninge, in what sense the Breade maie be called the Body of Christe. These be his woordes:* 1.1362 Christus leuauit Corpus suum in Coelum, vnde venturus est, vt iudicet viuos, & mortuos. Ibi est modò sedens ad Dextram Patris. Quomodò est Panis Corpus eius? Et Calix, vel, quod habet Calix, quomodò est Sanguis eius? Ista,

Fratres, ideò dicuntur Sacramenta, quia in eis aliud videtur, aliud intelligitur: Christe hathe lifted vp his Body into Heauen: from whence hee shal comme to iudge the quicke, and the deade. There is hee nowe sittinge at the Right Hande of the Father. Hovve then is the Breade his Body? And the Cuppe, or that is in the Cuppe, howe is it his Bloude? His answeare is this: O my Brethren, these be called Sacramentes, for that in them one thinge is seene, and an other thinge is vnderstanded.

Thus therefore, the thinge, that wée sée with our Bodily eies, is the very Nature, and Substance of Breade: but the thinge, that wee see with our Faithe, is the very Natural Body of Christe sittinge in Heauen, and represented vnto vs in the Mysteries.

Nowe, I beseeche thée, good Christian Reader, marke, what Discante M. Hardinge plaieth vpon these woordes. S. Augustine saithe, Beleeue the Iudge∣mente of your eies: M. Hardinge saithe, Senses be deceiteful: Beleeue not the Iudgemente of your eies. S. Augustine saithe, The thinge, that you see is Breade: M. Hardinge saithe, It is not so: it is no Breade. So handsomely this Glose groweth to the Texte.

The Apologie.

Or, that, whiche Origen saithe, The Breade, whiche is San∣ctified by the Woorde of GOD, as touchinge the Material Sub∣stance thereof, goeth into the Belly, and is caste out into the priuie.

M. Hardinge.

In alleginge Origen, Sir Defender, ye plaie your accustomed false plaie,* 1.1363 corruptinge his sentence, and falsifieinge his woordes. For they be not as you recite them, but thus: Ille cibus, qui sanctificatur per Verbum Dei,* 1.1364 pèrque obsecrationem, iuxta id quod habet materiale, in ventrem abit, & in secessum eijcitur: That meate, whiche is Consecrated by the VVoorde of God, and by Praier, accordinge to that Material, whiche it hathe, it goeth into the belly, and is voided foorthe into the Priuie. Here neither nameth he‡ 1.1365 Breade, as you doo (to cause the people to thinke, it is but very Breade) but meate. And that you haue in your Latine▪ Quod quidem ad Materiam attinet: whiche is by your Interpreter, As touchinge the Material Substance thereof,* 1.1366 it is not O∣rigens, but your owne forged stuffe, to deceiue the ignorante withal, to thende they might be moued by your false handlinge of that Doctour, to beleeue, the mater and Substance of very Breade to remaine. He speakethe not of the‡ 1.1367 mater of Breade, but of that whiche is Material in this Sacramente, mea∣ninge the Accidentes or Qualities remaininge after Consecration, whiche be Material, but not the mater it selfe of Breade (as Mater is taken for the one parte of a perfect Substance)* 1.1368 and the same Accidentes be voided foorthe, as Origen had good cause by occasion of Christes woorde to declare, you had none to recorde the same. But it liked your filthy sprite withe vile woordes to bringe that Holy Mysterie, and Blessed Sacramente into contempte. VVherein ye do the Deuil Authour of al Herisies the greatest seruice, that maie be deuised.

The B. of Sarisburie.

Heresies, false plaie, Falsehed, Falsifieinge, Vile vvoordes, Filthy Spi∣rites, are nowe becomme M. Hardinges ordinarie, and vsual Eloquence. Here haue we corrupted, as he saithe, and belied Origen, for that wee place this woorde. Panis, in steede of Cibus: And, for that wee saie, Panis, quod ad Materiam at∣tinet, in steede of these woordes, Cibus iuxta id, quod habet materiale. This is Forges stuffe: This is Homble, and shameful corruption, to deceiue the ignorante. He that kn••we not M. Hardinges modestie, and manner of writinge, woulde thinke these Tragical termes shoulde beare somme weight. For sober menne seldome vse thus to crie, without somme cause. Touchinge these woordes, Cibus, Panis, Materiale, Materia, if there be any thinge, that maie mislike him, it shalbe lawe∣ful

for him to refourme the same,* 1.1369 & to vse either the one woorde, or the other, at his pleasure. Wee stande onely vpon the Substance of mater, and seeke no sutche wanton aduantages by shifte of woordes.

Neuerthelesse, Origen him selfe, as it appeareth, was not so dangerous in the case. For, whereas M. Hardinge so sharply ouerlooketh vs, for once vsinge this woorde Panis, in steede of Cibus, Origen him selfe vseth the same woorde, Panis,* 1.1370 Seuen times togeather in the selfe same place, without reproufe: Like as S. Paule also fiue times in one place calleth it, Panis: And S. Cyril calleth the portions thereof, fragmenta Panis: peeces of Breade. And yet were none of these euer condemned therefore, as Corrupters, and Falsifiers.

But I beséeche you, M. Hardinge, if this woorde, Cibus, Meate, whiche O∣rigen vseth, and you séeme to allowe, were not Breade, what kinde of Meate then wil you cal it?* 1.1371 Pleashe, Fishe, or Fruite, I trowe, it was not. You safe, O∣rigen meante thereby your Fourmes, and Accidentes, and Shevves of Breade. Nowe verily, this was but a quaisy Meate: and I marueil, that euer any wise man woulde cal it Meate. Irenaeus saithe, Of the same Meate is increased, and consisteth the Substance, of Our Fleashe. And Rabanus saithe, Sacramentum in alimentum Corporis redigitur: The Sacramente (whiche is the Breade) is turned into Our Bodily nourishemente.

Touchinge the other fowle faulte, M. Hardinge saithe, his Accidentes, and Qualities be thinges Material: but the Mater it selfe, he saithe, they be not. But where learned he this strange Doctrine? What Diuine, what Philosopher, what Logician, what Sophister, what wise man euer taught him thus to saie? Cer∣tainely Accidentes, and Qualities be Accidentales Formae, and in the Scholes are called thinges Formal: whiche are as farre from thinges Material, as Fire from Water. Notwithstanding, these menne haue power to make of Accidentes, Substance: Of Fourmes, Maters: Of thinges Formal, thinges Material: and of one contrarie, to make another: al this onely of them selues, without any man∣ner other Authoritie.

M. Hardinge saithe, that the Meate, whereof Origen speaketh, is a Mate∣rial, (for this is the Light, and clearenesse of his Eloquence) but not Materia: and by this pretie distinction he thinketh, the whole mater is fully discharged. And e∣mongste the ignorante, that cannot iudge, perhaps he maie seeme to saie some∣what. But Origen him selfe, that beste vnderstoode his owne meaninge, calleth the same Meate, in the same place, by expresse, and plaine woordes, not onely a thinge Material, but also the very Mater of Breade it selfe: His woordes be these: Nec Materia Panis,* 1.1372 sed super illum dictus sermo est, qui prodest non indignè Domi∣no comedenti: It is not the Mater of the Breade, but the woorde spoken ouer it, that profiteth him, that Eateth not vnwoorthily for the Lorde. Nowe Iudge thou indiffe∣rently. Gentle Reader, how iust causes M. Hardinge had, to moue these Tragedies.

Further he saithe, It liked our filthy Sprite, with vile woordes to bringe the Holy Mysteries into contempte, and therein doo the Diuel great seruice. O, M. Hardinge, some other speache would better become a man of your grauitie. Sutche liquoure sel∣dome floweth from the Sprite of God. We neither encrease, or diminishe, nor any waie alter the woordes of Origen: but laie them foorth plainely, and simply, as we finde them. For thus he writeth: Ille Cibus, qui sanctificatur per Verbū Dei, & per Ob∣secrationem, iuxta id, quod habet Materiale, in Ventram abit, & in secessum eijcitur. Coeterùm iuxta precationē, quae illi accessit, pro portione Fidei fit vtilis: The Meate that is Sanctified by the Woord of God, and by Praier, according to that Material parte, that is in it, passeth into the belly, and so foorth into the Priuie, &c. If there be any Filthi∣nesse or Villanie herein, it is this Ancient Fathers, whom ye ought not so vn∣courteously to reuile for Vncleanenesse of Sprite: it is not ours.

Howe be it,* 1.1373 this is not Origens onely Iudgemente: but the general, and a∣gréeable Doctrine of al others the Catholique Fathers. And to allege one in stéede of many, S. Augustine saithe, as he is before alleged, Si ad res ipsas, quibus Sacramenta tractantur, animum conferamus, quis nesciat, eas esse corruptibiles? Si ad id, quod per illas res agitur,* 1.1374 quis non videat, non posse corrumpi? If wee consider the thinges them selues, wherein the Sacramentes be Ministred, who knoweth not, that they be thinges corruptible? But if wee consider the thinge, that is wrought thereby, who seethe not, that it cannot be corrupted? The Holy Fathers speake not thus of Christes Body, but of the Breade, whiche is the Sacramente of Christes Body. So saithe S. Ambrose, Non iste Panis, qui vadit in Corpus: sed Panis Vitae Ae∣ternae,* 1.1375 qui animae nostra Substantiam fulcit: (The Breade that I meane, is) not this Breade (of the Sacramente) that passeth into the Body: but the Breade of Euer∣lastinge Life, that maineteineth the Substance of the Soule.

Nowe if there were sutche filthinesse, as you haue imagined, in the Holy Learned Bishoppes, and Doctours of the Churche, for vtteringe these, and other like woordes, of the corruptible Creatures of Breade, and Wine, what cleane Sprite then is there in them, that speake so filthily of Christes Body it selfe, be∣inge nowe Vncorruptible,* 1.1376 and Glorious, at the Right Hande of the Father? Here∣of I had occasion to speake sommewhat in my Former Replie.

Alexander of Hales saithe, Quidam dicunt, vbicun{que} ponantur Species, siue in mundo loco, siue in immundo, siue in Ventre Muris, ibi est Corpus Christi: Somme saie, where so euer the Fourmes, or Accidentes be laide, whether the place be cleane, or vn∣cleane, yea though it be in the Mouses belly, yet there is the Body of christe. Againe he saithe, Si Canis, vel Porcus deglutiret Hostiam Consecratam integram, non vi∣deo, quare Corpus Domini non simul traijceretur in ventrem Canis, vel Porci: If a Dogge, or Hogge shoulde swallowe downe the Hoste Consecrate beinge whole, I see no cause to the contrarie, but the Body of Christe maie passe withal into the belly of the Dogge, or of the Hogge.

Likewise your owne Clemens, whom ye so often cal the Apostles Felowe, writeth thus,* 1.1377 Ne Murium stercora inter fragmenta Dominicae Portionis appareant: Let not Mise dounge be founde emong the fragmentes, or peecces of the Lordes Portion. Hée meaneth the Sacramente. Your owne Catholique allowed Glose saith, Corpus Christi potest euomi:* 1.1378 The Body of Christe maie be vomited vp againe.

It abhorreth my harte to vtter these woordes: They be so horrible, and ful of Filthe. Yet this, M. Hardinge, is your owne Doctrine: This is your Sprite: This is it, that ye haue so longe maineteined with Fire, and Swerde. By sutche vncleane, and vnciuile speache, ye bringe Christes Body it selfe into contempte, and lothesomenesse in the hartes of the people.

But that you maie the better see the consente, & certaintie of your owne Do∣ctrine, whereas you are wel contente to expounde these woordes of Origen, as vndoubtedly spoken of the Sacramente of Christes Body, your Instructer, and Maister, Doctour Gardiner, telleth you, that the same woordes perteine nothing at al vnto the Sacramente: And yet, vnto what thinge els they shoulde perteine, it séemethe by the doubtefulnesse of his answeare, he was neuer wel resolued. His woordes be these:* 1.1379 Non de Eucharistia loquitur Origenes, sed de Pane sanctifi∣cato per Verbū Dei, & Orationē, quem communiter manducamus: vel de eo, qui solebat dari Catechumenis, de quo Augustinus: Origen speaketh not (these woordes) of the Sacramente: but either of the Breade, that is sanctified by Our Lordes woorde, and by Praier, whiche ƲƲee commonly vse to Eate: or els hee speakethe of the Breade, that was geeuen to the Nouices, called Catechumeni, ƲƲhereof S.

Augustine speaketh.* 1.1380 If this tale be true, then is yours Vntrue, M. Hardinge, and al your longe Commentarie of Fourmes, and Accidentes, is but in vaine. It were good, ye tooke a daie, that ye maie be better agreed vpon that, ye tel vs.

And, whereas, to shift the mater, ye put your poore Spiritual Fourmes, and Holy Accidentes to al the paines, to passe into y^• belly, & so foorth into the draught, and auouche the same in sutche sober wise, as if ye partely vnderstoode, what ye saide, it maie please you to vnderstand, that by the Iudgemente of your owne Schoolefelowes the Canonistes, ye are fowly deceiued. For thus they determine y^• mater,* 1.1381 quite against you: Species illae alijs cibis non permiscentur: Non enim in sto∣machum descendunt: quare per secessum non emittuntur: These Fourmes, or Acci∣dentes are not mingled with other meates. For they goe not dovvne into the stomake: and therefore they passe not into the Priuie.

Heareby it maie appeare, that either the Glose, or M. Hardinge, is in errour. But the Glose is allowed, and coumpted Catholique: therefore the errour muste be M. Hardinges. How be it, to saie the truthe, M. Hardinge, and his Glose too, are bothe in errour.

The Apologie.

Or that, whiche Christe him selfe saide, not onely after the Bles∣singe of the Cuppe, but also after he had Ministred the Communion, I wil drinke nomore of this Fruite of the Vine. It is wel knowen, that the Fruite of the Vine is Wine, and not Bloude.

M. Hardinge.

Christe (saie they) him selfe saide, not only after the blessing of the Cuppe, but after he had Mi∣nistred the Communion, I wil drinke nomore of this Fruite of the Vine. Hereunto they adde of theire owne heades,* 1.1382 It is wel knowen, that the Fruite of the Vine is VVine, and not Bloude. By this they woulde signifie, that in the Chalice we haue not Christes Bloude, as him selfe saide, but mere VVine, as againste Christe they labour to perswade.

But we saie,* 1.1383 that those woordes (I wil not drinke from hence foorthe of this generation of the Vine) either were spoken* 1.1384 only before the communion,* 1.1385* 1.1386 or only after, or in bothe times. If they were spoken before the Communion. (whiche opinion is the more probable) it is very clerly proued by them, that wine remaineth not, as it shal hereafter be deduced.

For these causes it maie wel be saide, that we shoulde rather folowe the order of Luke, who witnesseth that Christe spake these woordes before his maundie, * then Mathewe, and Marke, who tel it, as spoken after. Secondly the order of Luke is confirmed by the circumstance of the thinges, that he describeth, more then the other Euangelistes. Nowe because in the Chalice of the Olde Lawe there was certainely not Bloude, but VVine, (whereas Christe teacheth, that in his Chalice his owne Bloude is * conteined) let▪ he discrete Reader iudge, whether we muste not rather thinke, that these woordes of Christe▪ I wil not from hencefoorthe drinke of this generation of the Vine, do not rather perteine to the Cuppe of the Olde Lawe, (as Luke placeth them) then to the Chalice of Christe af∣ter the Consecration, whereof Mathewe, and Marke reherse them.

Fourthly, and lasily, when Mathe we, and Marke reherse that Christe saide, he would not from hencefoorthe drinke of that generation of the Vine, they bothe, in muche like sorte of speakinge, adde thereunto these woordes,* 1.1387 (whiche in the Apologie were guilfully lefte out) Vntil that daie, when I wil drinke it Newe with you in the Kingedome of God my Father. If Christe speake of a Newe drinkinge, whiche is to come, by likelyhoode the drinke paste is Olde. VVhat exclamation would be sufficient to expresse, that in this‡ 1.1388 weighty point of Saluation, our Englishe Cleregie are content* 1.1389 to blinde the people,* 1.1390 the right worshipful, yea the Honorable of our Countrie in so vile a sorte, that af∣ter many Fathers woordes misreported, and wrongfully wrested, they doubte not to attempt the same in Christes owne saieinges, and in those saieinges of his, whiche euidently proue the contrarie.

But nowe let vs graunt of our free liberalitie,* 1.1391 contrarie to so many good and stronge reason••, that Christe saide after consecration. I wil not from hencefoorthe drinke of this generation of the Vine, vntil the Kingedome of God come. Then it muste be further vnderstanded, that the Kingedom of God is taken in Scripture sommetime for the presente state of the Churche,* 1.1392 after Christes resurre∣ction in this wòrlde, accordinge to that is saide oftentimes, in Scripture, The Kingedome of God dra∣weth nigh: sommetimes also for the ioye of Heauen: as when Christe saithe, I dispose for you a Kingedome, as my Father hathe disposed for me, that ye may eate and drinke at my table, &c. Now if we take these woordes of Christe, spoken before Consecration, it is not vnconuenient, to vnderstand them of either of bothe Kingedomes: that is to saie, of the Kingedome of Resurrection, or of Glorie, as CHRYsostome and other do witnesse, because bothe were to come at that time. But if we take them spoken after consecration,* 1.1393 as we rather vpon confidence of the truthe, then for necessitie, at this time do graunt, then these woordes (Vntil the Kingdome of God come) are to be meant only of the Kinge∣dome of Glorie. For these holy Mysteries belong to the Kingdome of Christes Resurrection and Ascension. Neither were they practized by the Apostles in the Churche of Christe, vntil the Holy Ghoste came downe vpon them.

And so the newnes of it there, is fruition of it, not vnder the fourmes of Breade, and VVine,* 1.1394 as we haue it nowe, but face to face without al figure and fourme. Then is it to be noted that Christe saide not, I wil drinke nomore of the Fruite of the Vine, But, I wil not from hencefoorthe drinke of this generation of the Vine: Of this I saie, whereof now I haue dronken,‡ 1.1395 whiche is vnder the fourme of wine my Bloude, whiche am the true Vine. For whereas this Apologie saithe (it is wel knowen, that the fruite of the Vine is VVine, and not Bloude) it seemeth to declare that the Authours thereof are ig••orant in the holy Scriptures, where* 1.1396 they might haue founde the fruite of some Vine to be called Blou••••.* 1.1397 For Iucob saide to his sonne Iadas, bearing the Figure of Christe, He shal wasshe his robe in VVine, and his cloke in the Bloude of a Grape. Lo, a Grape hathe his Bloude: a Grape is the fruite of the Vine: and therefore it is not wel knowen, that the fruite of the Vine is not Bloude. The Holy Ghoste did in these woordes of Iacob prophecie,* 1.1398 that Christe the true Vine should geue the Grape of his Body to be pressed vpon the Crosse, from whence the VVine was shedde,* 1.1399 whiche is in our Chalice as Chrysostome also noteth. And now is it no wonder if we expound y^• woord (Vine) mystically.

O what strength Truthe hath? howe plainely she dareth to shewe her face, r••tt nipping the Scriptures, nor misenglishinge them, nor dissemblinge any iote, that may seeme to make againste hir.

The B. of Sarisburie.

Marke,* 1.1400 Gentle Reader, howe mightily M. Hardinge wrastleth, and what paines he takethe, to drawe this place to his pourpose. Firste he assureth vs for certaine, that Christe spake these woordes Before the Consecration, and that there∣fore they perteine nothinge to the Sacramente.* 1.1401 Neuerthelesse, afterwarde he graunteth, as he saithe, of his free liberalitie, that Christe spake the same woordes After the Consecration,* 1.1402 & that they perteine specially to y^• Sacramente. And yet againe vpon further affiance, and boldnesse of the cause, he séemeth to saie, It maie be, that Christe spake the same woordes at bothe times: that is, as wel After the Consecration, as Before.

Againe, he saithe, S. Lukes rehearsal is more likely, then S. Mathewes: For that S.* 1.1403 Luke writeth eche thing in Order: and S. Mathe we out of Order.

Againe,* 1.1404 One Cuppe is firste the Wine of the Olde Testamente: and immedi∣ately after the same Cuppe is the Wine of the Newe Testamente.

Againe,* 1.1405 The Kingedome of God, sommetime is the state of the Churche, sommetime it is the state of Glorie.* 1.1406 Againe, The Fruite of the Grape somme∣time is very Natural Wine,* 1.1407 sommetime it is the very Bloude of Christe. Not∣withstandinge Steuin Gardiner saithe, that neither the Natural Wine, nor Christes very Bloude, but the Accidentes, and Fourmes are the Fruite of the Vine.* 1.1408 Yet againe he saithe, Christe Dranke his owne very Bloude at the Sup∣per:

and euen nowe him selfe Drinketh the same his owne Bloude in the kinge∣dome of Heauen.* 1.1409

In the ende M. Hardinge, after he hathe wel wandred, and walked him selfe, bothe Before, and After: In Order, and out of Order: This Waie, and that Waie: with the Olde Cuppe, and with the Newe: and hathe wel stated him selfe by coniectures, and likelihoodes: at the laste be bloweth vp the Tr••umphe, with a iolly corrage, and crieth out, O what strength Truthe hathe, and howe plainely she dareth to she we her face.

Here, by the waie, a man might demaunde of M. Hardinge, notwithstan∣dinge the greate Confidence he pretendeth in his cause: If Christe spake these woordes, Before the Consecration, of the very Natural Wine of the Grape, and of the Ceremonial Cuppe of the Old Lawe,* 1.1410 howe dranke he then afterward of the same Natural Wine of the Grape, after a Newe Sorte? or howe was the same Natural Wine fulfilled in the Kingdome of God? If Christ spake y^• same woord? After the Consecration,* 1.1411 the Substance of Wine, by these mennes fantasie, beinge vtterly abolished, and nothinge there remaininge, but onely the Accidentes, howe was it then the Fruite, or generation of the Vine?

But, to leaue these vnfruiteful gheasses, vntil M. Hardinge haue better a∣greed with him selfe vpon somme certainetie, wee saie, that the Cuppe of Bles∣singe, whiche Christe calleth the Cuppe of the Newe Testamente, not withstan∣dinge it were made in a Mysterie the Sacramente of Christes Blonde▪ yet in Na∣ture, and Substance was very Wine stil, and, as Christe him selfe ••••lleth it, the very Fruite, and generation of the Grape, as it was before.

The woordes of the Euangeliste S.* 1.1412 Mathewe are very pl••••ne: Hee tooke the Cuppe: and, when hee had geuen thankes, hee gaue it them, saieinge, Drinke ye al of it: For this is my ••loude of the Newe Testamente, that is shedde for many▪ for the Remission of Sinnes. I saie vnto you, that I wil not Drinke hencef••ourthe of this Fruite of the Vine, vntil that daye, when I shal Drinke it Newe with you in the Kingedome of my Father. To auoide the manifeste truthe of this rehearsal, M. Hardinge saithe, S. Mathewe vttered one thinge for an other: the Later for the Former: the Cuppe Consecrate, for the Cuppe Vnconsecrate: and placed his maters out of order. And by this poore shifte, he thinketh the Storie of the Gospel is fully answeared.

But let vs see, what the Learned Fathers haue iudged, and written in this behalfe. So shal the weight of these coniectural gheasses, and the Face of M. Hardinges Truthe, whiche he so mutche magnifieth without cause, the better appeare.* 1.1413 Clemens Alexandrinus hereof writeth thus, Quòd Vinum esset, quod benedictū est, Christus ostendit, dicens Discipulis, Non bibam ex Fructu Vitis huius, donec bibe••o ipsum vobiscum in Regno Patris mei: That it vvas VVine, that was Blessed (at the Supper) Christe him selfe shewed his Discipses, saieinge: I vvil nomore Drinke of the Fruite of this Vine, vntil I shal Drinke it with you in the Kingedome of my Father. What so euer it shal Please M. Hardinge to thinke of the sense hereof, he muste needes confesse, the woordes are very plaine. Likewis••. saithe S. Cyprian, Dominus Sanguinem suum Vinum appellauit, de bo∣tris, & acinis plurimis expressum, atque in Vinum coactum:* 1.1414 The VVine pres∣sed our of Clusters, and manie Grapes, and so made VVine, Our Lorde called his Bloude. S. Augustine saithe, Et Vinum fuit in Redemptionis nostrae Mysterio, cùm Dominus diceret,* 1.1415 Non bibam àmodo de hoc genimine Vitis: There vvas VVine in the Mysterie, or ••acramente of Our Redemption, when Our Lorde saide, I vvil nomore Drinke hencefoorthe of this Fruite of the Vine. Here note thou, good Reader, howe handsomely S. Augustine, and M. Har∣dinge agree togeather. S. Augustine saithe plainely, it vvas the Sacramente:

M. Hardinge saithe plainely, it vvas not the Sacramente. S. Augustine saithe, These vvoordes vvere spoken after the Consecration: M. Hardinge findeth faulte with S. Mathewes order, and saithe, They vvere spoken before the Consecration. S. Augustine folowing the plaine woordes of Christ, saithe, It vvas VVine: M. Hardinge folowinge his owne woordes, againste bothe S. Augustine, and Christe too, saithe vndoubtedly, It vvas no VVine.

Againe S.* 1.1416 Augustine saithe, Dominus per Vini Sacramentum, commen∣dat Sanguinem suum. Quid enim aliud, Nouum Vinum, nisi Immortalitatem renouan∣dorum Corporum intelligere debemus? Our Lorde by the Sacramente (not of Fourmes, or Accidentes, but) of VVine, commendeth vnto vs his Bloude. For what other thinge maie wee vnderstande the Nevve VVine to be, but the Immortalitie of our Bodyes, that shalbe reuewed? S. Chrysostome saithe, Cùm Dominus hoc Mysterium traderer, Vinum tradidit.* 1.1417 Etiam post Resurrectionem sine Mysterijs in simplici mensa Vino vsus est. Ex genimine, ait, Vitis: quae certè Vinum, non Aquam producit: Our Lorde, when he deliuered this Mysterie, deliuered (not Accidentes, but) VVine. And after his Resurrection, being at a plaine table without the Mysteries, he vsed VVine. For so he saithe, Of the fruite of the Vine: VVhiche vine surely beareth, not VVater,* 1.1418 but VVine. M. Hardinge saithe: Who so euer expoundeth these woordes as spoken of y^• Mysteries, belieth bothe the Holy Fathers, and Christe him selfe. S. Chrysostome expoundeth the same woordes, as spoken of the Mysteries, and to that p••urpose applieth the woordes of Christe. Therfore, by M. Hardinges Con∣clusion, he belieth bothe the Holy Fathers, and Christe him selfe.

In like manner S. Hierome saithe, Christus in Typo Sanguinis sui non ob∣tulit Aquam,* 1.1419 sed Vinum: Christe in the Signification of his Bloude, offered, not Water, but Wine. By these fewe, I truste, it maie easily appeare to the indiffe∣rent Reader, howe iuste cause M. Hardinge had, thus to proclaime, and publishe the Face, as he saithe, of his Truthe: and with sutche courrage, and countenance to crie out, that wée haue wilfully corrupted the woordes of Christe.

M. Hardinge saithe further. These Defenders adde of their owne heades, It is VVel knovven, that the Fruite of the Vine is VVine, and not Bloude. I thoughte M. Hardinge would not haue piked so simple a quarrel to these woordes, of whose heade so euer they had benne added. For, I trowe, he hathe but seldome hearde, or seene, that a Natural Vine hath borne Natural Bloude. Now be it, these woordes proceded not altogeather of our owne heades.* 1.1420 S. Chrysostome also of his heade vttered the same. For thus he writeth, Ex genimine Vitis: quae cert•• Vinum pro∣ducit, not Aquam: Of the Fruite of the Vine: whiche Vine verily bringeth foorthe, not VVater,* 1.1421 but VVine. S. Cyprian saithe, Inuenimus Vinum fuisse, quod Dominus Sanguinem suum dixit: Wee finde, it was VVine, that our Lorde called his Bloude. And Dionysius, Lyra, and other like Doctours of M. Hardinges owne side, saye, De hoc genimine Vitis: id est, de Vini, quod generatur in Vinea: Of this Fruite of the Vine: that is to saie, Of the VVine, that groweth of the Vine.

Againe M. Hardinge saithe, It is to be noted, that Christe saide not, I wil drinke nomore of the Fruite of the Vine: But, I wil not from hencefoorthe drinke of this Generation of the Vine: as if there were somme maruilous greate difference bi∣tweene these twoo woordes, Fruite, and Generation. And this thinge, hee saith, is wel woorthy to be noted. Verily the difference bitwene these two woordes is as greate, as is the difference bitwéene Ensis, and Gladius: or Liber, & Codex: bitweene which woordes, sound onely excepted, it is harde to discerne, whether is o∣ther. M. Hardinge saithe, It is to be noted, that Christe saide not, I wil drinke nomore of the Fruite of the Vine:* 1.1422 Yet S. Hilarie saithe, Bibentes ex Vitis istius Fructu: Drin∣kinge of the Fruite of this Vine. If these woordes, as beinge doubtefully spoken,

maie be shifted into some other sense: Yet Clemens Alexandrinus,* 1.1423 as he is before alleged, & as he is translated by Gentianus Heruetus, saithe plainely, Non bibam de hoc Fructu Vitis: I wil nomore Drinke of this Fruite of the Vine. And S. Cy∣prian somewhat in plainer wise saithe, Non Bibam ex ista Creatura Vitis: I wil nomore Drinke of this Creature of the Vine. Therefore, I thinke, M. Hardinge him selfe wil saie, This note was not greately woorthe the notinge.

Yet farther he saith,* 1.1424 These Defenders seeme to be Ignorante of the Holy Scriptures: VVhere they might haue founde the Fruite of somme Vine to be called Bloude. For Iacob saide of Christe, He shal washe his Robe in VVine and his Cloke in the Bloude of a Grape. It is a harde shifte, M. Har∣dinge, so suddainely to conueie y^e mater from ordinarie vse of speache, vnto an Al∣legorie, Wée speake of a Natural grovvinge Vine, whiche, wée saie, beareth not Bloude, but onely Wine. But, as touchinge that ye saie, Christe is called a Vine in the Holy Scriptures, it is onely an Allegorie, or a Figure of speache. For al∣though Christe, for cèrtaine properties, maie be resembled vnto a Vine▪ yet is he not therefore verily, & in déede a Natural grovvinge Vine. Therefore it was greate violence, thus to force y^ewoordes of the Scriptures to this purpose. Otherwise, by y^e like phrase of speache, one saithe, Lachryma est quidam Animae Sanguis: A teare is a certaine Bloude of ye Soule. And S. Augustine saith, Vident Sanguinē Corpoiū: Animarum Sanguinem non vident: They see ye Bloude of ye Bodies: but the Bloude of the Soules thei see not.* 1.1425 An other called Wine, Terrae Sanguinem, the Bloude of the Earthe. Yet maie not M. Hardinge saie, that either the Soule of Man, or the moulde of the Earthe, in déede hath Natural, & Real, & very Bloude. These be onely certaine Figures, & Fourmes of speache. But Christe, when he saide, I wil nomore Drinke of this fruite of the Vine, Spake plainely, & simply, & without Figure. And therefore Chrysostome saith, as it is alleged before, Ex genimine Vitis: quae certè Vinum producit,* 1.1426 non Aquam: Of the Fruite of the Vine: whiche Vine verily brin∣geth foorthe, not Water, but Wine. But Chrysostome saithe, The Wine, y^t was shedde from Christes Body, that is to saie, the Bloude of Christe, is in the Cuppe.* 1.1427 This is true, as in a Mysterie, or by a Figure of speache: bicause Christes Bloude is represented in the Cuppe. Otherwise, if wée speake simply, & plainely, and with∣out Figure, Chrysostome saith, In vasis Sanctificatis non est ipsum Corpus Chri∣sti: sed Mysterium Corporis eius continetur:* 1.1428 In the Sanctified vessels, there is not the very Body of Christe in deede: but a Mysterie of that Body is therein conteined.

The Apologie, Cap. 14. Diuision. 1.

And in speakinge thus, wee meane not to abase the Lordes Sup∣per, or to teache, that it is but a colde Ceremonie onely, & nothinge to be wrought therin: (as many falsely sclaunder vs, we teache) For we affirme, that Christe dooth truely, & presently geeue him self wholy in his Sacramentes: In Baptisme, that we maie put him on: & in his Supper, that wee maie Eate him by Faithe, & Sprite, & maie haue Euerlastinge Life by his Crosse & Bloude. And wee saie not, this is donne sleightly & coldely, but effectually & truely. For although wee doo not touche the Body of Christe with teethe, and mouthe, yet wee holde him faste, and eate him by Faithe, by Vnderstandinge, and by Sprite. And it is no vaine Faithe, that comprehendeth Christe: nei∣ther is it receiued with colde deuotion, that is receiued with Vnder∣standinge, Faithe, & Sprite. For Christe him selfe altogeather is so offered, and geeuen vs in these Mysteries, that wee maie certainely knowe wee be Fleashe of his Fleashe, and Bone of his Bones: and that Christe continueth in vs, and wee in him.

M. Hardinge.

It is easy to be perceiued,* 1.1429 who abaseth more our Lordes Supper, whether ye, that teache it to be very* 1.1430 Bakers Breade and VVine with the* 1.1431 onely Figure of Christes Body and Bloude, or we who be∣leeue it to be his true Body and Bloude, with the onely Fourmes of Breade and VVine (Of whiche Fourmes neither Christe, nor his Apostles euer tolde vs one woorde). VVether ye, that wil haue it a Figure of Christes whole Body absent, or wee, who wil haue Christes Body present in deede, with a Figure of his Deathe, whiche‡ 1.1432 Deathe is absente onely. VVhether ye, that cal it an * 1.1433 Idol when it is worshipped, or we that do according to our dueitie adore it, because that Roial Body (as Chrysostome saith) whiche is set before vs‡ 1.1434 to be seene now in Earthe, is woorthy of the most highe Honour. But whether of those two is the colder Ceremonie and more simple Supper, to haue Breade and VVine with a Signe onely of Fleashe and Bloude, or to haue Reall Fleashe and Bloude with suche formes of Breade and VVine, as* 1.1435 by the Power of God do nolesse bodily nourishe vs, then the Sub∣stance it selfe would haue done: wee doubte not of wise mens iudgement. Ye haue your carnal Ban∣kettes fatte and full inoughe of the beste fleashe, and it is with you superstitious to Eate drie and Lenten meates. But ye wil haue your spiritual Bankettes so leane, and Carreine, as a man maye wel discerne, whether ye haue more phantasie to your Fleashe, or to your Spirite.

Ye write,* 1.1436 that many falsely sclaunder you, sayinge that ye teache nothinge to be wrought in the Lordes Supper, whereas ye affirme, that Christe dothe truely and presently geue his owne selfe in his Supper, that we may eate him by Faith and Spirite. And other worke in the Lordes Supper ye shewe none. And this whiche ye shewe, a man may doubte, whether it be a thinge wrought in the Lordes Supper, or no. VVel may ye saie, that it is a thinge wrought in thē whiche come to the Supper: but that it is wrought in the supper it selfe, ye shewe it not: the Supper beinge that which is called Coena, to witte, the meate recetued, not Coenatio, whiche is the acte of suppinge. For sith that supper is no∣thinge els but meate and drinke set vpō the Table to be receiued by suche as come vnto it, that whiche is wrought in the Lordes Supper, must be wrought‡ 1.1437 in the meate and Drinke, which our Lorde hath at his table. And as the matter whereof our Lordes Supper is made, is Breade and VVine: so the Sup∣per made thereof is our Lordes Body and Bloude, into whiche the Breade and VVine by the Almighty power of the VVoorde is changed. So that if ye wil shewe Christe him selfe to be* 1.1438 made or * 1.1439 wrought in our Lordes Supper, ye muste shewe Breade and VVine to be changed into Christe him selfe, and so to be Eaten of his faithfull at his Table. But whereas there are three thinges, christe, taht makth the Supper, the Communicantes that receiue the Supper, and the Supper it selfe: ye saye that Christe for his parte geueth his owne selfe verily presente, likewise that Cōmunicantes for their parte Eate him by faithe and spirite. And so ye shewe, that the maker of the Supper wor∣keth, and that the Cōmunicātes worke. But al this while ye shew vs not what is wrought in the mat∣ter of the Supper, that is to saie, in the Breade and VVine, nor what is made. O great sclaum∣der that ye were charged withal, whiche not so muche as by your owne woorde ye are discharged of.

Howe muche sounder is the‡ 1.1440 Catholike doctrine,* 1.1441 whiche reacheth the proper woorke of our Lordes Supper to be the turninge of the Substance of Breade and VVine into his Body and Bloude? VVhiche woorke bicause ye wil not confesse, yee haue deuised a woorke of your owne workinge, whiche is not propre to our Lordes Supper. For if I can receiue Christe in my house at home by Faithe and Spirite, how is that worke* 1.1442 proper to his Supper, whiche maye be Wrought without his Sup∣per? Or can I not beleeue in Christe, or lifte vp my Spirite vnto him‡ 1.1443 excepte I come to Supper? Or If I doo call for Christe, dothe he not geue him selfe by grace vnto me?

But (saie ye) at the Lordes Supper Christe geueth him selfe verily presente.* 1.1444 To what purpose? I praie you. That wee maie Eate him (saie ye) by Faithe, and Sprite. VVel reasoned forsoothe. Haue ye foregotten the geuinge to eate, and eatinge that, whiche is geuen, to be Relatiues, one of them ha∣uinge relation to the other? If Christe doo exhibite him selfe verily presente, as your Latine Texte hath, or geueth his owne selfe verily and presently, as your Interpreter telleth your tale for you: * 1.1445 dooth not he so exhibite or geue himselfe, as he wilbe receiued? Or dothe he shewe in one hande a piece of Breade, and with the other strike vs on the heade with a stone? If he geue vs him selfe ve∣rily present, as ye saie, wee take him verily Presente. And then (onlesse ye meane by him selfe, his

grace, which is of Christe, and not Christe him selfe) we eate him verily Presente, not onely by Faithe, and Sprite, but by takinge him into* 1.1446 our Mouth, and Body. If it please him at any time to be Eaten by Fatthe and spirite alone, (after whiche sorte he is dately eaten by those that humbly cal vpon him) then he geueth not him selfe verely Present, but by Faithe and spirite, other wise named grace, or some spiritual effected of his workinge. But in our Lordes Supper the Scripture requireth a special and peculiar presence of christe, to witte, of his fleashe, so as it maye be Eaten. If then he geeue him selfe verely present, as ye saie, he is present in his owne person, God and Man, with Body, with Bloude, with Soule, with Godhed. If ye meane the very presence of his Godhed, that presence be∣longeth nomore to Christe, them to the Father, and to the Holy Ghoste. And so haue ye not declared a∣ny pecultar presence belonginge to his Supper. For by Presence of his Godhed he is alwaies verely present, as well before Supper, as at, or after Supper: because he filleth Heauen and Earthe. It re∣maineth that either ye vnderstande not your selues, or wilfully deceiue that infinite number of Soules, for Whose sake Christe hath shedde his Bloude.

‡ 1.1447 Your errour in makinge the Presence of Christe in Baptisme like to his presence in the Sup∣per is to grosse.* 1.1448 For although Christe woorke bothe our Regeneration and our nourrishment by his Diuine Sacramentes, yet in Baptisme our Regeneration is by name attributed in the Gospell to the Holy Ghoste also, to shewe that Christes presence there is spirituall. But his Supper consisteth of his Body and Bloude, whiche are so vnited to Christe, as they are peculiar to the seconde persone in Godhed. Againe for asmuche as they are receiued into vs, as foode to nourrishe our Bodies to Re∣surrection, * 1.1449 as the Gospell saieth, and nomans Body is otherwise nourished then by Eatinge in deede that meate whereof he is nourrished, and the Fleashe of Christe, as him selfe saithe, is‡ 1.1450 meate in deede, and his Bloude Drinke in deede: VVe are forced to beleue an other maner of presence in the Sacramente of the Aulter, then in Baptisme. And therefore ye haue handled this matter to sleight∣ly and coldely.

VVhere as ye saie, wee do not touche the Body of Christe with Teeth and Mouth,* 1.1451 are ye so ac∣customed to swallowe downe whole morselles,* 1.1452 as ye neuer touche them with your Teeth? Or haue ye learned to eate that, whiche ye touche not with your Mouthe? If Christe saide, Take, Eate, this is my Bo∣dy, and the Apostles tooke and Eate the same, neither coulde they take and Eate without touchinge: it semeth ye handle eatinge to sleightly and coldely, when ye wil haue it without touching. Chrysostome a more Substanital handler of thinges then any of you is, saieth of Christes Body, Quod omnium maximum est at{que} praecipuum, in terra non conspicaris tantùm, sed tangis: ne{que} sliontan∣gis, sed comedis, & ••o accepto domum redis. Of al thinges that be in earthe, what is the grea∣test, and the chiefest,‡ 1.1453 that doest thou not onely see, but touchest: neither onely doest thou touche it, but also eate it, and hauinge receiued it, thou goest home againe. How we touche it we knowe, for it is not now a mortall and corruptible Body, wherein we maie fasten our Teeth, but glorious, and immor∣tall, * 1.1454 and therefore we touche it by the reason of the Accidentes of Breade and VVine▪ with whose Formes (as S. Augustine speaketh) it is couered or vailed,* 1.1455 and so commeth it to our Teethe, and to our Mouthe, and nourrisheth bothe our Bodies and Soules to life Euerlastinge. Nay but we saie ye) holde him faste, and Eate him by Faith, by Vnderstanding, and by the Spirite. I praie you be not to has••••e to holde him, before ye haue him. How came ye by him? His grace he geueth diuerse waies, but him selfe Bode∣ly and presently as man, he neuer promised to geue otherwise, then when he saide, Take, Eate, this is my Body. And then Iudas‡ 1.1456 (who had but a very meane Faithe) because he receiued the Sacramente, re∣ceiued him also. And our Blessed Lady although shee had a moste persitte Faithe, receiued him not after that sorte, because then shee receiued not the Sacramente. How can ye assure your selues, that your Faithe takeht the Body of Christe,* 1.1457 whiche was neuer promised to your Faithe? If your Faithe take him not as he is in the Sacramente, how can your Faithe holde him faste there?

As here before ye haue saide muche and proued litle against the Reall Presence, wrestinge and stretchinge certaine Fathers sentences and the Scripture it selfe to that purpose, not wholy and Faith∣fully, but by piecemeale and p••tchedly alleaged, so as ye might beste make them serue to the mainete∣nance of your false Doctrine: right so in the conclusion of that parte of your Apologie, with a like grace ye heape a number of mangled auctorities together, wherby to perswade, that for asmuche as

the Fathers haue aduertised vs to lifte vp our mindes to heauen warde,* 1.1458 we should not thinke we Late the Fleashe of Christe as beinge here present with vs vnder the Forme of Breade. Therefore whereas ye laye to the Catholikes charge, as though by their Sacriledge the people were berefte of a greate benefite, in that they be taught to be content with the one kinde, vnder the same receiuing nolesse then if they had bothe: howe muche more woorthely are ye to be charged with the crime of Sacriledge, that* 1.1459 robbe them of the greatest Treasure that is in the Churche, so muche as in you lieth, the Body and Bloude of our Lorde: and in steede thereof pretende to deliuer vnto them a piece of Bakers Bread, and a cuppe of vvine? But let vs see what good reason or auctoritie ye bringe out of the Fathers againste the true presence of Christe in the Blessed Sacramente.

The B. of Sarisburie.

O M. Hardinge, your conscience knoweth, and wil testifie against your selfe, that wee neuer called the Holy Sacramente of Christes Body, Bakers Breade, nomore then wee cal the Sacramente of Baptisme, a paile of VVater. Wee haue alwaies spoken honourably, and reuerently hereof, as it was meate wee shoulde speake of the Mysteries of the Deathe of Christe, and as the Holy Catholique Fa∣thers haue euermore vsed to speake before vs.

These wilde, and wanton, & vnseemely speaches agree rather with your Do∣ctrine. For, cal your owne woordes alitle to remembrance. In your Firste An∣sweare,* 1.1460 ye cal the Holy Sacramente, as it is vsed, and Ministred by vs, accordinge to the Order of the Holy Fathers, A peece of Breade not vvoorthe a pointe: In this place ye cal the Holy Ministration so vsed by vs, A leane, and a Carrien Ban∣ket: In the nexte diuision, ye cat it A Toie. These be your woordes, M. Hardinge, and maie wel stande, bothe with the Sobrietie of your Sprite, and also with the whole Substance, and tendure of your Religion.

Wee cal it, The Sacramente of Thankesgeuinge, and the Sacramente of Christes Body, and Bloude. And with the Holy Father S. Augustine wee saie, In Sacramentis videndum est,* 1.1461 non quid sint, sed quid Significent: In Sacramentes wee muste Consider, not vvhat thei be (in them selues) but what they Signifie.

Wee haue no special regarde to the Breade, Wine, or Water: For they are Creatures Corruptible, as wel after Consecration, as they were before: But wee directe our Faithe Onely vnto the very Body, & Bloude of Christe: not as beinge there Really, and Fleashel•• Presente, as ye haue imagined: but as sittinge in Hea∣uen at the Righthande of God the Father. The Holy Father Chrysostome saith, although in general woordes, not speakinge specially of this Sacramente: Oculi Fidei,* 1.1462 quando vident haec ineffabilia bona, ne sentiunt quidem haec visibilia. Tantum inter haec, & illa interest: The eies of our Faithe, when they beholde these vnspeakeable good thinges, they doo not so mutche, as marke these out warde thinges, that we see with our Bodily eies So greate is the difference bitvvene these thinges And herein re∣steth the grossenesse of your errour, y^• ye diuide not the one thinge from the other. S. Augustine saithe,* 1.1463 Aliud est Sacramentum, aliud res Sacramenti: The Sacra∣mente of Christes Body is one thinge: and the Substance of the Sacramente, (or Chri∣stes Body represented by the Sacramente) is an other thinge. And againe he saithe, Ea demùm est miserabilis animae seruitus, Signa pro Rebus accipere: To take the Signes (or Sacramentes) in steede of the thinges them selues, (that be Signified) is the miserable bondage of the Soule. In like manner Origen saithe, Simpliciores nesci∣entes distinguere, ac secernere, quae sint, quae in Scripturis Diuinis Interiori Homini, quae verò Exteriori deputanda sint, vocabulorum similitudinibus falsi. ad ineptas quas∣dam Fabulas, & figmenta inania se contulerunt: Simple menne, not hable to discerne in the Holy Scriptures, what thinges ought to be applied to the vtter Man, and what to the Inner, beinge deceiued by the likenesse of woordes, haue turned them selues to a sorte of pee∣uishe Fables, and vaine Fantasies.

Ye cal our Doctrine naked,* 1.1464 and colde, for that wée saie, The Sacramente is a Figure. And yet bicause ye cannot in any wise denie, but the same woorde, Figure, to the same purpose is commonly vsed of al the Anciente Catholike Fa∣thers, and Doctours of the Churche, Therefore ye thought it good to qualifie, and to mince the matter, and to saie, It is a Figure, not of the Body, but of the Deathe of Christe. And here it is a worlde to sée, howe pitifully ye trouble your selfe with your varietie, and change, and shifte of Figures.

Firste you saie, The Sacramente, by the Iudgemente of Damascene, is cal∣led a Figure before the Consecration,* 1.1465 that is to saie, before the Sacramente be a Sacramente. Afterwarde vpon better aduise ye saie, The Fourmes onely, & the Shewes, & Accidentes are the Figure of Christes Body. Againe you saie, Christes Body Inuisible, is a Figure of Christes Body Visible: that is to saie, A thinge vncertaine, is a Figure of a thinge moste certaine. Nowe laste of al ye saie, as, I thinke, noman euer saide before, The very Body of Christe it selfe is a Figure of the Deathe of Christe. Thus many prety strange vnknowen Figures ye are drtuen to diuise, thereby to auoide one simple, plaine, vsual, & common Figure. For, to leaue an infinite number of other Anciente Fathers,* 1.1466 S. Augustine saithe, Dominus Fi∣guram Corporis sui Discipulis suis commendauit, & tradidit: Our Lorde commended, and deliuered to his Disciples a Figure (not, as ye saie, of his Death, but) of his Body.

Whereas you saie, The Body of Christe is present in déede, & that his Deathe is Absente onely: If ye liste to cauille, as yée doo, &, as your māner is, idlely to plaie with the woordes, and phrases of the Ancient Fathers, ye might as wel, and by as good warrante, saie, that Christes Deathe is as Presente, as his Body. For S. Cyprian saithe,* 1.1467 Passio Christi est Sacrificium, quod offerimus: The Sacrifice, that wee offer, is the Passion of christe. Chrysostome saith, In Mysterijs Mors Chri∣sti perficitur: The Deathe of Christe is vvrought in the Mysteries: S. Hie∣rome saithe, Christus nobis quotidiè Crucifigitur: Vnto vs Christe is Crucified eue∣ry daie. And S. Gregorie saithe, Christus iterum in hoc Mysterio Moritur: In this Mysterie (of y^e Holy Communion) Christe is put to Deathe againe. By these woordes thus pressed & rackte, as your manner is, ye maie easily proue, not onely y^• Christes Body, but also that his Passion, & Deathe, & Bloude sheddinge is verily Presente.

Ye saie, ye Adore the Sacramente with godly Honour. Wee answeare you, as Christe sometime answeared y^e woman of Samaria, Vos Adoratis, quod nescitis: Ye Adore,* 1.1468 and woorship, ye know not what. For who euer willed you thus to Adore the Sacramente? Who taught you, who bade you so to doo? What Prophete? What Apostle? What Father? What Doctour of the Churche?

But here, M. Hardinge, ye doo vs great wronge, to saie, wée cal Christes Body an Idole.* 1.1469 For wée knowe, and haue euermore Confessed with Chrysostome, that the Body of Christe is woorthy of the highest Honoure: & wée Adore it, and woor∣ship it, euen as the very Body of the Sonne of God. How be it, as it is saide be∣fore, Christes Body is one thinge, and the Sacramente is an other. The Sacra∣mente is in Earthe: Christes Body is in Heauen, at the Right Hande of God the Father.* 1.1470 And therefore Chrysostome saith in the same place, A scende ergo ad Coe∣li portas, & diligenter attende: imò non Coeli, sed Coeli Coelorum: & tunc, quod dicimus, intueberis: Mounte vp therefore vnto the gates of Heauen, and diligently consi∣der: Naie, I saie not, vnto the gates of Heauen, but vnto the gates of the Heauen of Heauens: and so shal ye see the thinges, that wee speake of.

But what meante you, M. Hardinge, thus out of season to presse in with your Lenten Argumente, and to saie, It is Superstitious with you, to Eate drie, and Lemen Meates? If ye saie, there can be no Superstition in choise of meates, either yée are deceiued your selfe, or els séeke occasion by the waie, to deceiue others.

Tertullian saithe,* 1.1471 Deus ventre non colitur, nec cibis, quos Dominus dicit peri∣re, & in secessu, naturali Lege purgari. Nam qui per Escas Dominum colit, prope est, vt Dominum habeat ventrem suum: God is not honoured with the Belly, nor vvith meates, whiche the Lorde Christe saithe, doo perishe, and are purged in conueiance by Natural Order. For vvho so by Meates honoureth the Lorde, in a manner maketh his Belly to be his Lorde.* 1.1472 S. Hilarie saithe, Haeretici sicco Panis Cibo viuunt. Sed quis tandem oriosi huius propositi profectus est? Totum hoc inane, at{que} ridiculum est, & cum ipsis Superstitionis causis miserabile: Heretiques liue by drie Breade. But what profit is there in this idle purpose? It is altogeather vaine, and foolishe, and in respecte of the causes of their Superstition, it is also Mi∣serable.

S. Hierome saithe,* 1.1473 Quid prodest oleo non vesci, & molestias quasdam, diffi∣cultates{que} ciborum quaerere, Caricas, Piper, Nuces, Palmarum fructus, Similam, Mel, Pistacia? Audio praetereà, quosdam contra regulam, hominum{que} Naturam, aquam non bibere, nec vesci Pane: sed sorbitìunculas delicatas, & contrita olera, betarum{que} suc∣cum, non Calice sorbere, sed Concha: Prò pudor. Non erubescimus istiusmo∣di ineptijs? nec taedet Superstitionis? Insuper etiam famam abstinentiae in deli∣cijs quaerimus: What auaileth it, to eate no Oile, and with paine, and mutche adoo, curi∣ousely to seeke for meates, Figges, Peper, Nuttes, Dates, fine white Breade, Hoony, and Pistacia? Biside this, I heare saie, there be somme, whiche contrarle to the common order, and Nature of menne, wil neither drinke water, nor Eate breade: but seeke for delicate sup∣pinges, and Herbes shridde togeather, and the iuice of Beetes, and receiue the same, not out of a Cuppe, but out of a Shelle. Phy for shame. Doo vvee not blusshe at sutche foolish∣nesse? Are vvee not vveery of sutche superstition? And yet biside al this, liuinge in sutche curiouse delicacie, wee looke to be praysed for our Fastinge. To leaue al others, Erasmus,* 1.1474 a man of greate Iudgemente, saithe, Maior est in his rebus Superstitio apud Christianos, quàm vnquam fuit inter Iudaeos: There is more Superstition herein emonge Christians, then euer was emonge the Iewes. Wée weighe not the choise of Fishe, or Fleashe: but the burthen of the minde, and the snare of the Con∣science.

But, to passe ouer your néedelesse Lenten talke, the Feaste, that wee sette be∣fore the people, is neither drie, nor carrien, (notwithstandinge it liketh you, by your vnciuile termes, so to cal it) but Spiritual, Holy, and Heauenly: I meane, the very Body of Iesus Christe the Sonne of God, to the comforte, and reliuinge of Body, and Soule. And yet, for as mutche as it so wel deliteth your eares, to calle it carrien, wée refuse not the name. Chrysostome likewise, although in more reuerende, and Ciuile sense, calleth it Carrien. These be his woordes, Vbi est Ca∣dauer, ibi sunt Aquilae.* 1.1475 Cadauer Domini corpus est propter Mortem. Aquilas au∣tem appellat, vt ostendat, ad alta eum opotere contendere, qui ad hoc Corpus ac∣cedit, & nihil cum terra debere illum habere commune, nec ad inferiora trahi, & re∣pere, sed ad superiora semper volare, & in Solem Iustitiae intueri, mentis{que} ocu∣lum habere acutissimum. Aquilarum enim, non Graculorum, est haec Mensa: Where as the carrien is, there are the Egles. The Carrien is the Body of Christe, in respecte of his Deathe. But he nameth Egles, to shewe, that, who so wil approche to this Body, muste mounte alofte, and haue no dealinge with the Earthe, nor be dravven, and creepe dovvnevvarde: but must euer more flee vp, and beholde the Sonne of Iustice, and haue the eie of his minde quicke and sharpe. For this is a Table of Egles, that flee on highe: not of Iaies, that créepe beneathe.

Ye adde further, But, saie ye, at the Lordes Supper Christe geueth him selfe verily presente. To what purpose? I praie you. That wee maie Eate him (saie ye) by Faithe, and Sprite. VVel reasoned forsoothe. Now forsoothe, M. Hardinge, this is Hicke Scorners Logique, farre vnméete for a man of your grauitie.

Haue ye foregotten (saie you) the geuinge to eate,* 1.1476 and eating that whiche is geuen, to be Rela∣tiues, one of them hauing relation to the other? If Christe doo exhibite him selfe, verily presente, dooth not he so exhibite or geue him selfe, as he wilbe receiued? If he geue him selfe verily present, wee take him verily Presente. And then wee eate him verily Presente, not onely by Faithe, and sprite, but by takinge him into our Mouth, and Belly. Verily, M. Hardinge, this, of your parte, was not very wel reasoned. For a man maie haue Christe verily Presente, although he haue him not in his mouth.* 1.1477 S. Augustine saithe, Habes Christum In Praesenti, per Signum: In Praesenti, per Fidem: In Praesenti▪ per Baptismatis Sacramentum: Thou haste Christe in the time Presente, by his Signe, or Token: In the time Presente, by Faithe: In the time Presente, by the Sacramente of Baptisme. And S. Augustine imagineth Christe thus to saie vnto the people of Caper••aum,* 1.1478 Non hoc Corpus, quod vide∣ris, manducaturi estis: Ye shal not eate (with your bodily mouthe) this Body of mine, that you see. Wée remember wel the Relation, that is bitweene Geuing, and Receiuing: and therefore wée marueile so mutche the more, that you so vnskilfully woulde abuse it. For as Christe offereth his Body Spiritually to our Faith, and Sprite: euen so Spiritually by our Faithe, and Sprite wée receiue it. And where ye saie. Wée take Christes Body into our Mouthes, and Bodies, as hauing fore∣gotten that Christe saithe, The woordes, that I haue spoken, be Sprite, and Life, S. Au∣gustine woulde soone haue remoued you from this grosse errour. For thus he saithe vnto you, Quid paras Dentem, & Ventrem? Crede: & manducasti: What pre••arest thou thy Tooth, and thy Belly? (This Eatinge is Spiritual). Beleeue (in Christe) and thou haste eaten.

S. Ambrose saithe,* 1.1479 Fide tangitur Christus: Fide videtur. Non tangitur Corpore: non oculis comprehenditur: By Faithe Christe is touched: By Faithe he is seene. He is not touched vvith Body: He is not seene with eie.

Likewise saithe Gregorius Nyssenus S. Basiles Brother,* 1.1480 Ego aliam Escam a∣gnosco, quae Similitudinem quandam proportionis escae huis corporis gerat: Cuius volu∣ptas atque suauitas ad animum solummodò transeat: I knowe an other kinde of Meate, bearing the Likenesse, and resemblance of our bodily Meate (for y^• this inwardly féedeth the minde, as the other outwardely féedeth the body) The pleasure, and sweetenesse where∣of (goeth not into y^• Mouth, or Belly, but) passeth onely into the soule. Thus wée vnderstande our selues, M. Hardinge: and deceiue not, as you saie, the Soules, that Christe hath bought. God foregéeue you, and others, that so haue donne, that the Bloude of many be not required at your handes.

Your errour, ye saie, in makinge the Presence of Christe in Baptisme like to his Pre∣sence in the Supper, is too grosse. Here is one erroure more, then any of the Lear∣ned Catholique Fathers euer noted. S. Chrysostome saithe, In the Sacramente of Baptisme wee are made Fleashe of Christes Fleashe,* 1.1481 and Bone of his Bones. S. Bernarde saithe, Lauemur in Sanguine eius: Let vs be vvasshed in his Bloude. Leo saith, Christi Sanguine rigaris, quando in Mortem ipsius Baptizaris: Thou arte vvashte in the Bloude of Christe, when thou arte Baptized in his Death.

By these fewe it maie appeare, that Christe is Presente at the Sacramente of Baptisme, euen as he is Presente at the Holy Supper: Onlesse ye wil saie, wée maie be made Fleashe of Christes Fleashe: and be washte in his Bloude: and be part••takers of him: and haue him Presente, without his Presence. Therefore Chrysostome, when he hath spoken vehemently of the Sacramente of the Sup∣per, he concludeth thus, Sic & in Baptismo, Euen so is it also in the Sacramente of Baptisme. The Body of Christe is likewise Presente in them bothe. And for that cause Beda saithe,* 1.1482 Nulli est aliquatenus ambigendum, tunc vnumquen{que} Fidelium Corporis Sanguinis{que} Dominici participem fieri, quando in Baptismate Membrum Christi efficitur: Noman maie doubte, but euery Faitheful man is then made

partetaker of the Body and Bloude of Christe,* 1.1483 vvhen in Baptisme he is made the Member of Christe. As for your Real, and Fleashely Presence, it hath benne often talkte of on your parte, but neuer proued.

Wée saie, Wée touche not christes Body with our Mouthe, or Téeth. VVhat, saie you, be ye vsed to swallowe down whole morselles? Sutche childishe, and wāton talke, M. Hardinge, specially in the debatinge of maters of Religion, woulde better be∣comme somme lighter Personne. Wée knowe, that, as S. Augustine saithe, Gratia Christi non Consumitur morsibus:* 1.1484 The Grace of Christe is not Consumed by moreselles. Ye might haue made the like answeare to S. Augustine: For he saith to you, as I haue alleaged him before, What prepareste thou thy Toothe, and thy Belly? O M. Hardinge, the Eatinge of the Body of Christe, is a woorke Spiritual, and needeth neither brusinge of toothe: nor swallowinge of throte: nor healpe of the owtwarde, and bodily mouthe. If ye know thus mutche, why doo you dissemble it? If ye know it not, ye comme too rathe, to speake of these thinges.

S. Basile saith,* 1.1485 Est Spirituale Os Interioris Hominis, quod nutritur recipiens Verbum vitae, quod Verbum est Panis qui descendit de Coelo: There is a Spiritual Mouthe of the Inner man, whiche is nourished by receiuinge (Christe) the Woorde of Life, whiche is the Breade that came from Heauen. Againe he saith, Gustare, & vide••e, quòd suauis est Dominus. Saepe obseruauimus, vires animi habere nomina ab aliqua simi∣litudine Membrorum Corporis. Quoniam ergo Dominus noster est Verus Panis, & eius Caro est Verus Cibus, necesse est, eam voluptatē, quae ex illius Panis delectatione affertur, in nobis per gustum existere Spiritualem: Taste ye, and see, that our Lorde is groceous. Wee haue oftentimes marked, that the Powers of the minde haue theire names, from somme likenesse of the partes of the Body. Therefore seeinge our Lorde is Breade in deede, and his Fleashe is Verily Meate, it cannot be chosen, but the pleasure, and sweetenesse of that Breade muste be wrought in vs (not by our bodily mouthe, but) by the Spiritual taste of the soule.

S. Cyprian saith, Esus Carnis eius, quaedam est auiditas, & quoddam desiderium manendi in eo: The Eating of that Fleashe, is a certaine greedinesse, and a certaine desire to dwelle in him. S. Augustine saith, Ipse est Panis Cordis nostri, Christe is the Breade (not of our Belly, but) of our Harte. And againe, Intus Esuri, Intus siti: Hun∣ger thou vvithin: Thirste thou vvithin. Likewise againe he saithe, vide••e, Fratres, Panem Coelestem: Spirituali Ore manducate: O my Brethren, beholde this Heauenly Breade: Eate it with the Spiritual, or Inner Mouthe of the Minde.

Thus are wee taught to eate that Spiritual Meate, without chewinge, or swallowinge, or vse, or office of the bodily Mouthe. Therefore S. Augustine saith, Non manducans, manducat: & manducans, non manducat: He that eateth not, eateth: and he that eateth, eateth not.

But Chrysostome saith, Quod omnium Maximum est, atque Praecipuum, in ter∣ra non conspicaris tantùm, sed etiam tangis: nec tangis tantùm, sed etiam comedis: The greattest, and woorthiest thinge that is, thou dooste not onely beholde in the Earthe, but also toucheste it: Neither dooste thou onely touche it, but also catest it. Here, I beseche you, M. Hardinge, dissemble no l••nger: but speake plainely. Howe doo you beholde the Body of Christe in the Sacramente? With what senses? With what eies doo you sée it? If ye saie, with your bodily eies, why saie you, Christes Body is there Inuisible, couered with Accidentes, and cannot be séene? If ye saie, (as it is in deede) that yée see the same Body onely with the Spiritual eies of your Minde. then ye allege Chrysostome directely, and plainely againste your selfe.

But S. Augustine saithe, Habet Fides oculos suos, Faithe hath her eies, to see vvithal.* 1.1486 And S. Bernarde saithe, Visio animae, intellectus est: The seeinge of the Soule, is vnderstandinge. With these eies wée sée Christe, that is to saie, wée vnderstande Christe, or beléeue in Christe. S. Augustine saith, Velamen po∣situm

erat contra faciem eorum,* 1.1487 ne viderent Christum in Scripturis:* 1.1488 There was a vele laide ouer theire face, that they shoulde not see Christe in the scriptures.

Chrysostome saithe, Non tantum praestare possunt Corporales oculi, qui visibilia cernunt, quantum oculi piritus, qui ea, quae non videntur, néque subsistunt, videre possunt: These bodily eies, that see thinges visible, cannot doo so mutche, as the eies of the Sprite. For theise eyes are hable to see the thinges, that be not seene, and haue no bee∣inge. Likewise againe he saithe,* 1.1489 Oculi animi, etiamsi Parietes, etiami moenia, etiamsi montium moles, etiami coelorum Corpora compererint obstantia, omnia facilè praetercurrunt: The eies of the minde, notwithstandinge they finde VValles, or Mountaines, or the Bodies of the Heauens to stande againste them, yet wil they easily passe through them al. With these eies, saithe Chrysostome, wee see that moste woor∣thy,* 1.1490 and moste glorious Body of Christe. Therefore he saithe, Credamus, & vi∣demus Praesentem Iesum: Let vs beleeue: and vvee see Iesus Presente before vs. Likewise S. Hierome saithe, Est intelligentia Spiritualis, qua Christus cerni∣tur: There is a Spiritual vnderstandinge, vvherevvith Christe is seene. Otherwise, S. Ambrose saithe, Christum nunc secundum veritatem videre non possumus: As now, according to the Truthe, (with bodily sight) vvee cannot see Christe.

Nowe, as the Body of Christe is seene, so is it touched: and, as it is touched, so is it Eaten. But it is not seene with Bodily eies: It is not touched with bodily fingers:* 1.1491 For S. Ambrose saith, Fide tangitur Christus: Fide Christus videtur: By Faithe Christe is touched: By Faithe Christe is seene: Therefore the Body of Christe is not Eaten with the bodily mouthe, but onely by Faith, whiche is the Spiritual mouthe of the Soule.

Iudas, ye saye, who had but a meane Faithe, bicause he receiued the Sacramente, receiued Him also. O, howe mutche is poore Iudas beholden to these menne? Christe calleth him the Childe of Perdition:* 1.1492 S. Iohn saithe, The Diuel was entred into him. Againe Christe saithe, He was a Diuel. Therefore this Meane Faithe, that you allowe him, muste néedes be a very litle prety Faithe: euen sutche a Faithe as ye might wel allowe the Diuel.

Yet with the same Meane Faith, ye saie, Receiuinge the Sacrament, he receiued Christe also. Firste it is not wel and thorowly agreed vpon, that Iudas receiued the Sacra∣ment, or was present at al at the Laste Supper. S. Hilarie saithe plainely, He was gonne foorthe aboute his wicked pourpose,* 1.1493 and receiued it not. But be it, that S. Hilarie were deceiued, and that Iudas receiued the Sacramente. Yet, as it is saide before, Christes Body is one thinge: and the Sacramente of Christes Body is an other thinge. S. Augustine saithe, Discipuli manducabant Panem Dominum: Iudas Panem Domini,* 1.1494 contra Dominum: The Disciples did eate the Breade, vvhiche is the Lord: But Judas did eate (not the Lorde, but) the (Sacrament, whiche is the) Breade of the Lorde,* 1.1495 against the Lorde. And yet in plainer sorte he saithe, Christus adhi∣bui•• Iudam ad Conuiuium, in quo Corporis, & Sanguinis sui Figuram Discipulis suis Commendauit, & tradidit: Christe admitted Judas vnto his Table, whereat he gaue, and deliuered vnto his Disciples a Figure of his Body. Againe S. Augustine saithe, as in the Personne of Christe,* 1.1496 Qui in me non manet, & in quo ego non manco, ne se dicat, aut existimet manducare Corpus meum, aut Sanguinem meum bibere: He that abideth not in me, and I in him, let him not saie, or thinke, that he either eateth my Body, or drinketh my Bloude.

The obiection that ye make of the Resurrection of our bodies, is light, and vaine, and to smal pourpose. For if noman shal haue parte in the Resurrection, but one∣ly they that haue receiued the Sacramente of Christes Body, then are al the Holy Fathers, Patriarches, and Prophetes of the Olde Testamente, Abraham, Isaac, Iacob, Moses, Aaron, and sutche others: then are infinite numbers of Christian

Children:* 1.1497 then are many Godly Martyrs, whiche, beinge Baptized in the Bloude of Christe, were taken out of this life, before they coulde receiue the Sacramente, vtterly excluded for euer from al hope of Resurrection. But Christe, when he spake these Woordes, meante not the reciuinge of the Sacramente, but the Spiritual Eatinge of his Very Body, and the Spiritual Drinkinge of his Very Bloude: Whereof he is made partetaker vnto Resurrection, and Life Euerlastinge, who so euer beleeueth in the Death of Christe. And therefore S. Basile saith of the Sacra∣mente of Baptisme,* 1.1498 Baptisma est vis, & efficacia ad Resurrectionem: Baptisme is a Povver, and a strength vnto Resurrection. But hereof wee shal haue occasion offered to saie more hereafter.

Further, Howe can ye assure your selues, saye you, that your Faithe receiueth the Body of Christe, VVhiche was neuer promised to your Faithe? By the waie, I beséeche you, M. Har∣dinge, when, or where was Christes Body euer promised to your Mouthe? Verily Christe promised his Body to he receiued by Faithe, and by Faithe Onely, and none othervvise.* 1.1499 For thus he saithe, Ego sum Panis ille Vitae: qui venit ad me, non esurier: & qui credit in me, non sitiet vnquam: I am that Breade of Life: He that com∣meth vnto me, shal neuer hunger: and he that Beleeueth in me, shal neuer thirste. Here haue you, M. Hardinge, a plaine promisse made vnto our Faithe. But of your Mouthe, wée heare nothinge. If you haue ought to shewe out of the Scriptures, Doctours, or Councelles, let it appeare, & that in plaine woordes, without coloure. Otherwise, if ye cauil in woordes, wée muste saie, ye haue nothinge. Therefore the Auncient Father Origen saith, Idcircò dicitur Panis vitae, vt habeat Gustus A∣nimae, quod deguster:* 1.1500 Therefore is Christe called the Breade of Life, that (our Faithe whiche is) the Taste of our soule, maie houe, what to taste.

Clemens Alexandrinus saithe,* 1.1501 Comedite Carnes meas, & Bibite Sanguinem meum: Euidenter Fidei, & Promissionis, quod est Esculentum, & Poculentum dicens allegoricè: Eate my Fleashe, and Drinke my Bloude: Meaninge hereby vnder an Allego∣rie, or, by vvaie of a Figure, the Meate, and Drinke, that is of (our) Faithe, and (his) Promisse.

Tertullian saith,* 1.1502 Eundem Sermonem Christus etiam Carnem suam dixit: quia Ser∣mo Caro factus est. Proinde in causa vitae recipien dus: Deuorandus auditu: Rumi∣nandus intellectu: & Fide Digerendus est: The same Woorde, Christe called his Fleashe: For the Woorde was made Fleashe. Therefore he muste be receiued in cause of Life: He muste be Deuoured by hearing: He muste be chevved by vnderstandinge: He muste be Digested by Faithe.

S. Cyprian saithe,* 1.1503 Quod est esca Carni, hoc est Animae Fides: As Meate is to the Fleashe, so is Faithe vnto the Soule. S. Augustine saithe, Credere in eum, hoc est, Manducare: Illud Eibere, quid est, nisi viuere? To Beleeue in him, is to Eate him. That Drinkinge of him, what is it els, but to liue by him?

I truste, M. Hardinge, it maie appeare hereby, there is somme promisse made hereof vnto our Faithe. Nowe shewe you as euidente Promisse made to your Mouthe, and Belly: and then your Reader happily wil beleeue you.

The Apologie, Cap. 14. Diuision. 2.

And therefore in celebratinge these Mysteries, the People are to good pourpose exhorted, before they comme to receiue the Holy Communion, to lifte vp theire Hartes, and to directe theire mindes to Heauen warde: bicause he is there, by whom wee muste be fedde, and liue.

M. Hardinge.

I praie you,* 1.1504 Whiche these Mysteries meane ye? Those that ye haue in your newe communion, or those that we haue at the aulter of God in the Catholike Churche of Christe? If ye meane your owne newe deuised toye, thereof ye cannot bringe any sufficient reason againste the Churche, pardy, whiche condemneth the same. If ye meane the Holy Mysteries of the Catholike Churche, ye misreporte the mater. For by that exhortation, ye speake of,* 1.1505 the people are not prepared to receiue the Communion onely, nor chifely: but to dispose them selues accordingly and as it becommeth them to praie: for to that ende be these woordes, Sursum corda, vp with your hartes, pronounced by the Prieste in the Preface before prayer. Reade S. Cyprian in Sermone 6. De Oratione Dominica. And ye shal finde him to referre the whole to praier. But what if we admitte your woordes, refusinge your Heretical meaninge? VVe graunte, the people are to good purpose so exhorted, as ye saie, and that he is in Heauen, whose fleash we feede on in this Sacramente, thereby to attaine to life Euerlastinge. VVhat conclude ye of this? Ergo he is not here? For at that marke ye shoote, euery man maye see. Here we tel you, that your Rhetorike is better stuffe,* 1.1506 then your Logike: for your argumente is foolishe. VVith the one ye maie leade the simple perhaps, with the other ye moue the Learned to laugh at you. For Christe is in Heauen, and also here, as Chrysostome saithe, Et hic plenus existens, & illic plenus, Vnum Corpus.* 1.1507 He is here fully, and there fully, one Body. These two propositions, Christe is in Heauen, and Christe is here, may wel stande togeather, without iuttinge the one the other out of place. He is there at the right hande of the Father visibly, he is here vnder the Formes of Breade and VVine, inuisibly: there in glorie, here in Mysterie▪ yet as truly and fully here, as there, concerninge his‡ 1.1508 Substance, as Chrysostome saith. Ye pro∣cede foorth, and saie.

The B. of Sarisburie.

It maye becomme you, M. Hardinge, as wel to cal the reuerende Ministration of Christes Holy Mysteries, a Toie, as to cal the Gospel of Christe, Erroure, and Heresie. So likewise Libanius the Heathen, although a man, I trow, not of your Profession, saide sommetime, that al the Bookes, either of the Scriptures, or of any y^• Christian Fathers,* 1.1509 in comparison of Iulianus the Renegates Bookes, were toies. and trifles. Howe be it, Our Toies be the same Toies, that were once vsed, and allowed vniuersally throughout the Catholique Churche of God, before your Masse was euer knowen, and were then thought no Toies.

Touchinge these woordes, Sursum corda, Lifte vp your Hartes, ye saie they were applied in olde times vnto praier, and not onely, or chiefely to the Ministra∣tion of the Sacramente: and that, as ye séeme to saie, by the witnesse of S. Cy∣prian. As for these emptie Woordes, Onely, or Chiefely, ye vse them onely as a false light, to blinde your Reader. For in our Apologie yee founde them not.

Touchinge S. Cyprian, Yée thought it beste to dissemble, and to shifte his woordes, and to commaunde him to silence. For thus he saithe, euen directely a∣gainste the whole practise of your Churche:* 1.1510 Sacerdos ante Orationem, Praefatione prae∣missa, parat Fratrum mentes, dicendo, Sursum Corda: vt dum respondet Plebs, Ha∣bemus ad Dominum, admoneatur, nihil aliud se, quàm Dominum, cogitare debere: Before Praier, the Priest with a Preface prepareth the hartes of the Brethren, saieinge vnto them, Lifte vp your Hartes: that, when the People ansvveareth, VVee lifte them vp vnto the Lorde, they maie be put in minde, to thinke of nothing els, but of the Lorde. Where is this order, M. Hardinge, where is this Ecclesiastical Tradition now be∣comme? Throughout your whole Territorie of Rome, in what Churche, in what Chaple is it keapte? Where doothe your people answeare the Prieste at the Com∣mon Praier? Or where dooth the people vnderstande, either the meaning of the Sa∣cramentes, or any thing, that is pronounced by the Priest? Or why are you so vn∣aduised, to allege manifeste Authorities against your selfe?

Ye saie,* 1.1511 the people was taught by these woordes, not to cōsider, what was meant onely by y^• Sacramentes, but to geue attendance vnto y^• Praier: Wherein your own Massebooke is cas••ly hable to control you. And in the Greeke Liturgies, not be∣fore any other publike Praier, but immediately before the Holy Ministration, the Prieste saithe, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Let vs lifte vp our Hartes. And Chry∣sostome saithe,* 1.1512 Clamamus in conspectu Sacrificij, Sursum Corda: Wee crie alowde in the sight of the Oblation, Lifte vp your Hartes. S. Augustine saithe, Sursum Corda Habeamus. Si Resurrexistis cū Christo, dicit Fidelibus Corpus, & Sangui∣nem Domini accipientibus, dicit, Si Resurrexistis cum Christo, quae sursum sunt, sapite: vbi Christus est in Dextra Dei sedens: Quae sursum sunt, quaerite: nō quae super terram: Let vs lifte vp our Hartes. If ye be risen againe with Christe, he saith vnto the Faitheful, he saithe vnto them, that receiue the Body, and Bloude of our Lorde, If ye be risen againe with Christe, sauer those thinges, that are aboue: where Christe is al the right Hande of God: Seeke for the thinges that be aboue: not for the thinges, that be in Earthe.* 1.1513 Againe he saithe, In Sacramentis Fidelium dicitur, vt Sursum Corda habeamus ad Dominum: At the Ministration of the Sacramentes of the Faith∣ful, it is saide, Let vs lifte vp our Hartes vnto the Lorde.

Likewise againe, Inter Sacra Mysteria Cor habere Sursum iubemur In the time of the Holy Mysteries, wee are commaunded to Lifte vp our Hartes.

But what néede wee to rehearse the Ancient Fathers? Your own late New Do∣ctours haue saide y^• like. And to leaue the reste, your own Manipulus Curatorum, that is to saie, the Ordinarie, and Direction of al your whole Cleregie. saith thus, Sacerdos ante Canonem dicit, Sursum Corda: Quasi dicat, quòd volens sumere istud Sacramentum, debet habere Cor suum eleuatum ad Deum: Before the Ca∣non the Prieste saithe, Lifte vp your Hartes: As if he vvoulde saie, vvho so vvil receiue this Sacramente, ought to haue his Harte lifted vp vnto God.

These woordes be plaine, and can in no wise be denied. It were wisedome, M. Hardinge, in sutche cases, to auouche nomore, then ye knowe. Otherwise your woordes wil goe for Toies.

Howe be it, the matter beinge graunted, that these woordes perteine to the Holy Ministration, yet if wee woulde reason thus, Christes Body is in Heauen: Therefore it is not Really, and Fleashely in the Sacramente, Ye saie, VVee shoulde make a foolishe Argumente: Our Rhetorique is better stuffe, then our Logique.

This Argumente, M. Hardinge, is taken of the Nature of Christes Humani∣tie: whiche beinge the Very Natural Body of a Man, by the Iudgemente of the Auncient Fathers, muste needes be in one onely place at one time, and can reache no further. For otherwise it were not a Very Natural Mannes Body. There∣fore S. Augustine saithe,* 1.1514 as he is alleged by Gratian, Corpus Domini, in quo Resurrexit, in vno loco esse oportet: The Body of our Lorde, wherein he rose againe, muste needes be in one Place. Like wise againe he saithe, Christus secundum Praesentiam Corporalem, simul & in Sole, & in Luna, & in Cruce esse non potuit: Touchinge Bodily presence, Christe coulde not be in the Soone, in the Moone, and vpon the Crosse, al at once.

And againe,* 1.1515 Christus vbi{que} est, Virtute, non Opere: Diuinitate, non Carne: Christe is euery where, By his Power, not in deede: By his Godhed, not by his Fleashe.

S. Cyril saithe,* 1.1516 Christus cum Discipulis suis, etfi non Corpore, tamen Virtute Deitatis semper futurus est: Christ wil euermore be w^t his Disciples, by the Povver of his Diuinitie: although not in his Body. Therefore, to conclude, S. Augustine saith, Videre Ascendentem:* 1.1517 Credite in Absentem: Sperate venientem: Tamen per Misericor∣diam occultam etiam sentire Praesentem: Behold Christe Ascendinge: Beleaue in Christe beinge Absente: Truste in Christe, that shal comme againe, And yet by his priuie mercie

feele him Presente.* 1.1518 Beleeue, saith S. Augustine, in Christe, Beinge nowe Ab∣sente, and not here.

Thus the Auncient Catholique Fathers were bolde reuerently to reason of Christes Humanitie: yet was not M. Hardinge yet borne, that shoulde so bitterly charge them with Foolishe Argumentes.* 1.1519 Nay, rather Ruffinus saithe, Stulta adinuentio Calumniae est, Corpus Humanum aliud esse putare, quàm Carnem: It is but a Foolishe findinge of a Cauil, to saie, that the Body of a Man is any other thing, then Fleashe.

But Chrysostome saithe, Christe is whole here, and whole there. But Chryso∣stome in the same place many waies expoundeth his whole meaning: For thus he saithe,* 1.1520 if it woulde haue pleased M. Hardinge to haue seene his woordes, Offerimus quidem, sed ad Recordationē facientes Mortis eius: Hoc Sacrificium Exemplar illius est: Hoc, quod nos facimus, in Commemorationem fit eius, quod factum est. Idipsum semper offerimus: Magis autem Recordationem Sacrificij Operamur: Wee offer in deede: But in Remembrance of his Deathe. This Sacrifice is a Token, or Figure of that Sacrifice. The thinge, that wee doo, is sonne in Remembrance of that thinge, that was donne before. VVe offer alvvaie the same thing (y• Christe offered). Nay rather, wee woorke the Remembrance of that Sacrifice (that Christe offered). Notwithstanding, to spare time,* 1.1521 this Obiection is answeared more at large in my Former Replie to M. Hardinge.

But, whereas M. Hardinge saith, Christes Body is as fully here, as it is in Heauen, concer∣ninge the Substance, as Chrysostome saithe, He woulde, vnder the name of that Holy Father, wilfully warrante a greate Vntruth. For Chrysostome saith not, Christes Body is Presente in Substance: He hathe no sutche woordes: He saithe not so: He saithe the contrarie: as namely, where he saithe, as it is before alleged, The very Body of Christe it selfe is not in the Holy vessels:* 1.1522 but the Mystene, or Sacramente thereof is there conteined.

Touchinge these woordes, Onlesse ye can diuise a Newe Grammare, & make Sursum to be Deorsum, & cōtrarie to Nature, turne al thinges vpsidedown, & thus make your Construction, Sursum Corda, Looke dovvnevvarde, they wil but meanely make for your pourpose. S. Hierome saithe, Secundus Aduentus Sal∣uatoris in Gloria demonstrandus est. Stultum est ergo illum in paruo, aut abscon∣dito loco quaerere,* 1.1523 qui totius est Mundi Lumen: The Seconde Comming of our Saueoure shalbe declared in Glorie. Seeinge therefore he is the Light of the Worlde, it is greate fo∣lie, to seeke him in any smal Corner.

The Apologie, Cap. 14. Diuision. 3.

Cyrillus saithe, when wee comme to receiue these Mysteries, al grosse imaginations muste quite be baunished.

M. Hardinge.

VVhy do ye not by your quotation directe vs to the place, where this saieinge of Cyrill maye be founde? Knowe ye not that wee haue good cause to suspecte your dealinge? Do we not almoste euery where finde you in manifeste lies?* 1.1524 If ye meane plaine Truthe, why deale ye not plainely? Christes saieinge muste needes be true,* 1.1525 VVho euil dothe, hateth light. Bicause ye knewe the place maketh directely againste you, and subuerteth your whole Sacramentarie Doctrine, ye thought it good policie, to take a woord or two for your purpose, and leaue the reste, trustinge it shoulde not be espied. VVherein ye do like the Scorpion, that casteth foorth his venim with the spirte of his taile, and foorth∣with creapeth awaie into a hole. VVoulde God as ye abuse the name of Cyril, so ye woulde stande to the Truthe by him euen in that place, whiche ye allege, Substantially declared VVho listeth to see the place, let him reade Cyrilles answeare to Theodori••es reprehension of the eleuenth anathematisme a∣gainst

Nestorius. There he sheweth, that Nestorius destroyed the meane of the Vnion of be the Natures in Christe, to thintent the Body of Christe might be founde but a common body as men haue, and not a Body propre of the VVoorde,* 1.1526 hauinge power to viuificate, or quicken al thinges.* 1.1527 For Nestorius diuided Christe, and taught the woorde to be the Sonne of God, not of Mary: and Christe Man the Sonne of Mary onely, as Man: and dissolued the whole Mysterie of the incarnation so, as Christe shoulde be an other certaine Sonne beside the VVoorde. And because the‡ 1.1528 Nature of Godhed cannot be eaten, there∣of he talked vainely and prophanely, that in the Sacramente wee eate Fleashe, and not Godhed. For confutation of this detestable Heresie, Cyril bringeth him to the consideration of the Blessed Sacra∣mente, and opposeth him, whether he thought, that in the Sacramente Christe beinge (by his Do∣ctrine) Man besides God the VVoorde, wee eate a man, as one woulde saie, after sutche sorte, as the Barbarous people of the newe founde Lande America, called Caniballes, eate one another. But be∣cause that were absurde, and beastly, Cyril saithe that wee eate not a common Body, though the Nature of Godhed‡ 1.1529 properly be not eaten, but that Body whiche is Proprium verbi, the proper Body of the VVorde, whiche quickenethe al thinges, by receiuinge whereof* 1.1530 wee receiue whole Christe, God, and man. And here Cyril layeth to Nestorius charge, as though he draue men to grosse cogitations touchinge this Sacramente.* 1.1531 The woordes be these: Num hominis comestio∣nem, &c. VVhat doest thou pronounce this our Sacramente to be eatinge of a man (the Greeke is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and driueste vnreuerently the Minde of them as haue beleued vnto grosse ima∣ginations, and attemptest with humaine imaginations, to treate of those thinges, whiche are attai∣ned by an onely, pure, and exquisite Faithe? These be the grosse imaginations, whiche Cyrill woulde to be bannished at the receiuing of this Sacramente, and that wee eate the Body of Christe, not as beinge a common Body, as the Body of euery mortal Man: And though the Nature of God∣hed be not eaten, that yet we eate that Body, whiche is the proper Body of the VVoorde, that quickeneth al thinge. Nowe as‡ 1.1532 we haue not that grosse imagination of eatinge a common Body, (which of the Grekes, by a terme plainer to the learned, is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) whē we receiue this Sacramente: so it is euident by Cyril, that in the same* 1.1533 we eate verely, and in deede the Bo∣dy of Christe, the VVoorde incarnate. For otherwise his saieinges had not made ought againste the Heresie of Nestorius. And thus receiuinge Christes Body in the Sacramente, we receiue it truely, and with Faithe, and without grosse imaginations. Al this weighed, howe proue ye now, Christe to be so lodged in Heauen, that notwithstandinge his owne VVoorde,‡ 1.1534 wee lacke him here in these Holy My∣steries? But let vs consider your other Authorities.

The B. of Sarisburie.

Touchinge the quotation in the margine, escaped in the Printe, that faulte, I truste, shal be amended. But howe wil you amende your faulte, M. Hardinge, so often alleginge sutche thinges, as your Conscience knoweth to be moste Vntrue? I wil not wander far, to put you in minde. In the laste line of your Former Di∣uision, ye auouche that vpon Chrysostome, that you knowe, Chrysostome ne∣uer, neither Wrote, nor meante. As for the manifeste Lies, wherewith ye so sharply, and so often charge vs, though there were somme Truthe in your cha∣lenge, as there is none, yet might not wée therein in any wise compare with you. Concerninge the affiance, ye woulde séeme to haue in these woordes of Cyril, ye thought it good skil, thus to crowe out with somme courrage, before the fight.

In what sense the Godhed maie be eaten, or not eaten, I haue already saide so mutche, as then seemed sufficiente, in my Former Replie to your Firste An∣sweare. The meaninge of Cyrillus is this, Wée cannot, neither knowe, nor beleeue on, nor féede vpon the Diuine Maiestie of God, as it is pure, and Simple, and in it selfe: But al our knowledge, and al our Faithe, whiche is our Spiritual Féedinge, and Life, is deriued vnto vs through Iesus Christe, and standeth onely, and wholy in this, that the Sonne of God hath taken the Very Nature, and Sub∣stance of our Corruptible Fleashe, and ioined the same in One Personne vnto his

Godhed.* 1.1535 Therefore S. Hilarie saithe, Cognitus fieri Deus hominibus, nisi assum∣pto Homine, non potuit. Quia Incognoscibilem cognoscere, nisi per Naturam no∣stram, Natura nostra non potuit: God coulde not be knovven vnto menne, but by the Receiuinge of Man vnto him. For God that sourmounteth al knowledge, Our Na∣ture coulde not knowe,* 1.1536 but by the meane of our Nature. So saithe S. Augustine, Quaerebam viam comparandi roboris, quod effect idoneum ad fruendum te: Nec inueni, donec amplecterer Mediatorem Dei, & Hominum, Hominem Christum Iesum: I sought a waie to geate strengthe, whereby I might be hable to enioie thee: But I founde it not, before that I embraced Iesus Christe, vvhiche is the Mediatoure bi∣tvveene God, and Man. Againe he saithe, Christus Cibum, cui capiendo inualidus eram, miscuit Carni: Quoniam Verbum Caro factum est, vt infantiae nostrae lactesceret Sapientia tua: Christe tempered, and mingled his Meate (whiche is his Godhed) vvith his Fleashe: whiche Godhed otherwise I was not hable to receiue. For the VVoorde vvas made Fleashe, that thy wisedome (o God) might becomme milke vnto our chilhoode.

Nestorius Heresie stood not either in Transubstantiation, or in Real Pre∣sence: but onely in the dissolution of the Personne of Christe, in that he diuided the Manhed of Christe from his Godhed: and so concluded in the ende, that Christe was onely a bare Natural Man, in al respectes, as others were. If it had benne so, then could wée not haue benne saued by the Deathe of Christe, nomore then by the Deathe of Codrus, and Decius: who beinge nothinge els, but Very Natural Menne,* 1.1537 gaue them selues to Deathe for the safetie of theire Countries. Nei∣ther could wée beléeue in Christe Crucified: that is to saie, wée coulde not Eate, nor Feede vpon the Body of Christe,* 1.1538 or haue life by it. Cyrillus saithe: Quomodo pur∣gabi•• nos ab operibus mortuis? Sanguis enim Communis Hominis nihil habet maius, quàm Sanguis Tauri, aut Hirci: Howe then shal Christe deliuer vs from deadly woorkes? For the Bloude of Common Man hath nothinge more, (to woorke Saluation) then the Bloude of a bulle, or a goate. And therefore the same S. Cyril imagineth Christe to saie thus:* 1.1539 Mortalem Carnem assumpsi: Sed quia Naturaliter Vita existens habito in ea, totam ad meam Vitam reformauli I haue taken Mortal Fleashe vpon me selfe. But, for as mutche, as I Naturally beinge Life, dwel in the same. I haue refourmed that vvhole Fleash vnto my Life.* 1.1540 So saithe Leo, Verus venerator Dominicae Passionis, sic Cru∣cifixum Iesum Oculis Cordis aspiciat, vt illius Carnem suam esse cognoscat: Let the true woorshipper of our Lordes Passion so behold Christ Crucified with the eies of his harte, yt he maie vnderstande, that the Fleashe of Christe is his Fleashe. But hereof, I trowe, M. Hardinge wil moue no greate question.

Further it is fully Confessed of either side, that wée by Faithe Eate the very Body of Christe, not as the Body of any other Common Natural Man, but as the Body of the Sonne of God: and, that the same Body so eaten by Faithe, and none otherwise, géeueth Life. But, how that Body maie be Eaten, therein standeth the whole doubte. Hereunto S. Cyril answeareth thus: Num Hominis Come∣stionē hoc nostrum Sacramentum pronuntias?* 1.1541 Et irreligiosè ad Crassas Cogitationes vrges mentem corum, qui crediderunt? Et attentas humanis rationibus tractare ea, quae Sola, Pura, & Exquisita Fide accipiuntur? Dooste thou saie, that our Sacramente is the Eating of a Man? And doost thou vnreuerently, and without Religion force the mind of the Faithful vnto grosse, (and Fleashely) cogitations? And goest thou about with Natural imaginations to deale those thinges, that be receiued by Onely, Pure, and Perfite Faithe? These woordes séeme plaine, & frée from quarrel. Yet hereof maie grow an other doubte. For, by M. Hardinge Iudgement, to thinke, that Christes Body is to be receiued into our Mouthes, and Bellies, is no manner Grosse Imagination. But wée saie, as Cyrillus saith, to auoide al sutche vncomely, & Fleashly Vanities,

Christes Body, and Bloude,* 1.1542 are a Spiritual foode, and muste be receiued, not with Mouthe, or Teethe, but with Onely, Pure, and Perfite Faithe.

Concerninge M. Hardinges fantasie, Pope Nicolas vnder a Solemne Pro∣testation woulde haue vs to saie,* 1.1543 Ego Corde, & Ore profi••eor, non tantùm Sacramen∣tum, sed etiā Corpus Christi in Veritate, sensualiter manibus Sacerdotum tractari, fran∣gi, & dentibus Fidelium atteri: I professe with Harte, and Mouthe, that not onely the Sacramente, but also the Body of Christe it selfe in very Truthe, and deede is sensibly touched, and broken with the Priestes handes, and torne vvith the Teeth of the Faithful. But this talke is so fonde, and so vtterly voide of discretion, that the very Barbarous Glose is faine to cōtrol it in this sort: Nisi sanè intelligas (ista) Ver∣ba Berengarij, in maiorem incides haeresim, quàm ipse habuit: Onlesse thou wisely vnderstand these Woordes of Berengarius, thou wilte fal into a greatter Heresie, then euer he helde any.

S. Cyrils woordes be plaine,* 1.1544 Sola▪ Pura, & exquisita Fide accipiuntur: These thinges be receiued (not by Mouthe, but) by Onely, Pure, and Perfite Faithe. Likewise againe he saith, Initium, & Fundamentum in Sanctificationem, & Iustitiam, Christus est,* 1.1545 per Fidem, scilicet, & non aliter. Hoc enim modo in nobis habitat: Christe is the Beginninge, and Fundation vnto Holinesse, and Righteousnesse: I meane by Faithe, and none othervvise. For by Faithe Christe dvvelleth in vs. So saith Clemens Alexandrinus,* 1.1546 Hoc est Bibere Iesu Sanguinem, participem esse incorru∣ptionis eius: This is the Drinkinge of the Bloude of Iesus, to be made partetaker of his Immortalitie. Origen saith, Est ergo ipse vulneratus: Cuius nos Sanguinē bibimus, id est,* 1.1547 Doctrinae eius verba suscipimus: He was woounded: whoes Bloude vvee Drinke, that is to saie, the VVoordes of vvhoes Doctrine vvee receiue.

But what is there so plaine, as these woordes of Athanasius? Quot Hominibus suffecisset Corpus eius ad Cibū, vt Vniuersi Mundi alimonia fieret? Propterea Ascensionis suae in Coelum mentionem fecit, vt eos à corporali intellectu abstraheret: Vnto howe many menne coulde Christes Body haue suffised for meate, that he should be y^• Foode of al the Worlde? Therefore he made mention of his Ascension into Heauen: that he might vvith∣dravve them from corporal, and Fleashely vnderstanding.

Here, M. Hardinge, I beseche you, tel vs by the waie, when ye teache vs, that Christes Body is Fleashely Presente: that it is receiued into the Mouthe: that it is chevved, and brused with teethe: and that it passeth further into the belly, howe doo you withdrawe our mindes from Fleashely, and Corporal vnderstan∣dinge? If this Eatinge be Spiritual, what Eatinge maye be coumpted Cor∣poral?

Hereof S. Augustine saith thus, Cùm videritis Filium Hominis ascendentem, vbi erat priùs,* 1.1548 Certè vel tunc videbitis, quòd non eo modo, quo putatis, erogat Cor∣pus suum: Certè vel tunc intelligetis, quòd Gratia eius non consumitur morsibus: When ye shal see the Sonne of Man Ascendinge vp, where he was before. Then shal ye see, that he geeueth not his Body (to be Eaten) in sutche sorte, as you imagine: Then shal ye vnderstande, that his Grace is not consumed by morselles. And therefore a∣gaine he saithe,* 1.1549 Nolite Pauces parare, sed Cor: Prepare not your Iavves, but your Harte.

This is the Very, True, Spiritual, and Onely Eating of Christes Body: and, what so euer fantasie M. Hardinge hath diuised bisides, of his Mouth, & Teethe, is, as S. Cyril saithe, a Vaine, Vnreuerente, Grosse, and Fleashely Imagina∣tion.

The Apologie, Cap. 14. Diuision. 4.

The Councel of Nice, as it is alleged by somme in Greeke, plainely

forebiddeth vs to be basely affectioned, or bent towarde the Breade, and Wine, whiche are sette before vs.

M. Hardinge.

As the former parte of the sentence, whiche ye bringe out of the Nicene Councel,* 1.1550 soundeth no∣thing against the Catholikes, (for they also teache the same):* 1.1551 so the later parte is directly contrary to your Doctrine, which ye thought good to leaue out, lest thereby ye should haue marred your whole mat∣ter. Sutche nipping,* 1.1552 and roundinge of sentences hath euer ben taken for a marke to know Heretikes by. Amonge wise men sutche practrise worthely bringeth you into suspicion of Vntruthe. The wordes of the Councel truely reported be these: Let vs not at the Diuine Table basely behold the Bread and Cuppe sette before vs: but liftinge vp our minde, let vs by Faithe vnderstande on that Holy Table to be laide the Lambe of God, that taketh awaie the sinnes of the VVorlde, of Priestes Sacrificed vnbloudely. And receiuing his precious Body, and Bloude verily, let vs beleue these to be the pledges of our Resurrection. For in consideration hereof we take not mutche, but a litle, that we may knowe, we receiue not to fil∣linge (of the Body) but to Sanctimonie. Take the ende with the beginninge, and what maketh this decree of that Holy Councel for defence of your Sacramentarie Doctrine? And here, who be more ba∣sely affectioned and bent towarde the thinges set on that Table, ye, that make them but Breade, and VVine, or wee, that, after Consecration, beleue vnder the formes of Breade, and VVine verily to be made Presente the Body, and Bloude of Christe? VVhether is a baser exercise, to feede on‡ 1.1553 common Breade, and VVine, and to dwel in the iudgement of the senses, or to eate the very Fleashe of Christe, the Breade of Life, that came downe from Heauen, to immortalitie of the Body, and Soule, to forsake the senses, and folowethe vnderstandinge of* 1.1554 Taithe? VVel we agree with you, not to be ouer basely intent to the Breade, and Cuppe. But why do not ye performe that, as foloweth there after your owne al∣legation out of that Councel? VVhy do ye not with those. 318. Holy Fathers, and with the whole Churche of Christe vnderstande by Faithe on that Holy Table to be laide the Lambe of God, that taketh awaie the Sinnes of the VVorlde? VVhy do ye not recante your wicked Doctrine againste the blessed Sacri∣fice of the Masse? Reade the whole sentence, ioyninge the ende to the beginninge. Saie not al those Holy and Learned Fathers, the Lambe of God on this sacred Table (thei meane the Aulter) to be Sacrificed of the Priestes vnbloudely?

Againe why bringe ye the Christen people from the Body of Christe whereby they are redemed, to a‡ 1.1555 bare piece of Breade,* 1.1556 teachinge it to be* 1.1557 but the Figure of his Body? Saieth not this Coun∣cel, that wee receiue the Precious Body, and Bloude of our Lorde‡ 1.1558 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, verily, and in deede, * 1.1559 whereby in dede al your tropes, and Figures be quite excluded? Againe if these were but Breade, and VVine, as ye teache, woulde the Councel saie, that we take them not to sacietie, but to Sanctimo∣nie and Holynes? VVhat Holynes can we haue of Breade, and VVine? VVhat, Holynes obteine•• we not by eatinge of the Body of Christe, beinge the proper Body of the VVorde, or God the VVordes owne Body, that hathe Power to viuificate, and quicken al thinges? Thus we come within you, Defenders, as it were, and claspinge with you, wringe your‡ 1.1560 weapon out of your handes, and with the tother end of it stricke you downe. As it is not harde to vs by learninge to ouerthrowe you, so we beseche God to strike down the pride,* 1.1561 and stubbernes of your hartes, as he did Paule, wherewith ye resiste the mani∣feste Truthe.

The B. of Sarisburie.

Wée allege this place, although briefely, yet simply, and truely, and without any manner fraude, or guile. But if roundinge, and clippinge of the Holy Fathers be the marke of an Heretique, as it is here auouched, then haue wée one marke more, whereby to knowe M. Hardinge. For this is his ordinarie vsage, and pra∣ctise of course.

Touchinge either the Beginninge, or the Ende of this Decrée, there is no cause, wherefore any Woorde therein written shoulde of out parte be dissembled. The Holy Fathers in that Councel teache vs, vtterly to withdrawe our eie•• from the Breade, and Wine, beinge nothing els, but Creatures transitorie, and corru∣ptible:

and by Faithe to beholde the Very Body of Christe, whiche is Represented in the Mysteries. To like pourpose S. Augustine saithe, as it is alleged before, Ea demùm est Miserabilis animae Seruitus,* 1.1562 Signa pro Rebus accipere:* 1.1563 & supra Creaturam Corpoream oculum Mentis ad hautiendum Aeternum Lumen leuare non posse: This is the Miserable Bondage of the Soule, to take the Signes in steede of the thinges, that be Signified: and not to be hable to lifte vp the eie of the Minde, aboue the Corporal Creature, to receiue the Light Euerlastinge. And there∣fore immediately before the Holy Ministration, the Prieste saith vnto vs, as it is saide before, Lifte vp your Hartes. In this sorte the same Fathers speake of the Water of Baptisme:* 1.1564 Baptisma nostrum Oculis Sensibilibus spectandum non est, sed oculis Intellectus. Vides Aquam? Cogita Vim, & potestatē Dei, quae in Aquis latet: Our Baptisme maie not be considered with the Sensible, or Bodily Eies, but with the Inner Eies of the Minde. Seeste thou the Water? Thinke of the Might, and Power of God, that lieth Hidden in the VVater. Thus, as in the One Sacramente they with∣drawe vs from the Water, euen so in the Other Sacramente they withdrawe vs from the Breade.

But it foloweth in the same Decrée, Let vs by Faithe vnderstande, on that Holy Table to be laide the Lambe of God, that taketh awaie the Sinnes of the World. If y^• Aun∣cient Fathers, to the end to sturre vp, and to enflame the Hartes of the people, had not sommetimes vsed vehemente phrases, and extraordinarie kindes of Speache, M. Hardinge might many times spare his penne, and keepe silence. But he dooth the Fathers greate wronge, that presseth onely theire ••are woordes, & dissembleth their meaninge. Gregorie Nyssene S. Basiles Brother discréetely, and learnedly openeth this whole mater. Thus he writeth:* 1.1565 Cùm in habitudine loci alicuius, vel ne∣gorij in loco existentis, intelligibiliū aliquod extiterit, Abusiuè id ibi esse dicimus, pro∣pter operationē eius, quae ibi est, locum pro habitudine, & operatione accipien∣tes. Cùm enim dicere deberemus, Ibi Operatur, dicimus, Ibi est: When any Spiritual thing is in ye consideratiō of somme place, or els in consideratiō of somme mater being in a place, Wee saie, the same Spiritual thing is there, by an Abuse, or by an Extraordina∣rie vse of speache: bicause of the effecte of that Spiritual thinge, that there is vvrought: taking the place in steede of Consideration, of Workinge in ye Place. For, where wee should saie, There it VVoorketh, thus wee saie, There it is. Euen so, where as these Fathers should haue saide, The Effectes, or Graces, y^• wée haue by Christes Body, are laid before vs vpon y^• Table, by Abuse of Speache they saie, the Body of Christe is laid vpō y^• Table.* 1.1566 Likewise saith Gratiā. Quidā nō improbabiliter exponūt, Carnis, & Sanguinis Veritatem, Ipsam ••orundem efficientiam, hoc est, Remissio∣nem Peccatorum: Somme menne not without good reason, by the Truthe of Christes Fleashe, and Bloude, vnderstande the Effecte, or vvoorkinge of the same, that is to saie, the Remission of Sinnes.

And as these Fathers saie, Christe is Laid vpon the Table, euen so, by like phrase of speache,* 1.1567 S. Gregorie saith, Christe is killed vpon the Table: Christus iterum in hoc Mysterio moritur: Eius Caro in populi salutem patitur: Christe dieth againe in this Mysterie: His Fleashe suffereth for the Saluation of the people. So saith Chrysostome, Vt in Coelo coelatur Deus,* 1.1568 sic in Scripturis absconditur. Non omnes intelligunt Deum Veritatis, positum in Scripturis: As God is couered in Heauen, so is he couered in the Scriptures. Al menne vnderstande not God, that is laide in the Scriptures. So saithe Athanasius,* 1.1569 Est etiam in Verbis Scripturarum Dominus: Our Lorde is in the VVoordes of the Scriptures. So saithe S. Hierome, Supra nudam metuis humum ex esa ieiunijs membra collidere. Sed Dominus tecum iacet: Thou arte a fraide to laie thy body, worne out with fasting, vpon the bare ground. Yet the Lord lieth vvith thee. Againe, Nudus, at{que} esuriens ante fores nostras Christus in paupere moritur: Christe

naked, and hungrie, lieinge before our gate, dieth in the poore.

And, to leaue other like saieinges, and sentences of the Ancient Fathers, Pope Adrian saithe in your late Councel of Nice,* 1.1570 In Scripturis Sanctarum imaginum Ag∣nus Praecursoris digito ostensus depingitur:* 1.1571 In the Scriptures of the Holy Images, is painted the Lambe of God, that John Baptiste shewed with his finger.

These saieinges muste be qualified with a gentle Exposition: and maie not be rackte extréemely to the sounde, and rigour of the Letter. Chrysostome thus ex∣poundeth these woordes of S. Paule to the Galathians:* 1.1572 Quibus Christus ante Ocu∣los priùs depictus erat, in vobis Crucifixus. Atqui Christus non apud Galathas, sed Hierosolymis fuit Crucifixus. Quomodo igitur dicit, in vobis? Vt ostendat vim Fidei, quae potest etiam procul dissita cernere: indicans, quòd illi oculis Fidei, exa∣ctiùs cernerent, quàm nonnulli, qui praesentes adfuerant, ea{que}, quae gerebantur, conspe∣xerant: Ʋnto whome Christe was painted out, and Crucified emonge you before your Eies. Yet was not Christe Crucified in Galathia, but at Hierusalem. How then saithe S. Paule vnto the Galathians, Christe was Crucified emongst you? His meaninge was, to shewe the strengthe of Faithe, vvhiche is hable to see thinges, though thei be far avvaie: and that they by the Eies of Faithe sawe the Deathe of Christe more plainely, and per∣fitely, then many, that were presente at his Deathe, and sawe those thinges that were donne.

Thus the Fathers in this Councel saide, Christes Body is Laide foorthe vpon the Communion Table, that is, not vnto our bodily Eies, or senses, but vnto the eies of our Faithe: I meane, by waie of a Mysterie, or Sacramente: but not verily, or in déede. In this sense S. Augustine saithe vnto the people, Vos estis in Mensa:* 1.1573 Vos estis in Calice: You are laide vpon the Table: you are in the Cuppe. As the people is laide vpon the Table, so is Christes Body laide vpon the Table: And as the People is in the Cuppe, so is Christes Bloude in the Cuppe. The people is there by waie of a Mysterie: euen so is Christes Bo∣dy and Bloude there by waie of a Mysterie, and none otherwise. Thus M. Har∣dinge, wée withdrawe not the people of God, as ye vntruely saie, from Christes Body to a péece of Breade: But rather wée leade them, as the Ancient Fathers euer did, from the Creature of Breade, to the Beholdinge, Receiuinge, and Ea∣tinge of Christes very Body, and Bloude.

In what sorte, and sense Christe is nowe Vnbloudily Sacrificed by the Prieste, for shortnesse sake,* 1.1574 gentle Reader, I muste referre thée vnto my Former Replie to M. Hardinge.

How the Holy Mysteries be pledges of our Resurrection, it hath partely bene saide before, and partely shalbe saide hereafter more at large.

How wée maie receiue the Body of Christe in deede, and verily, without either Transubstantiation, or Real Presence, I haue bothe touched before in this Trea∣tie, and also in my Former Replie.* 1.1575 Certainely S. Augustine saithe, The Recei∣uinge of Christes Body in deede, and the Receiuinge of the Sacramente, are sun∣drie thinges. Thus he writeth, Ostendit Christus, quid sit, non Sacramentote∣nus, sed re vera Corpus Christi Manducare,* 1.1576 & eius Sanguinem Bibere: Christe sheweth, what it is, to Eate his Body, and to Drinke his Bloude, not by vvaie of Sacramente, but verily, and in deede. For the Eatinge of the Sacramente with Mouthe, and Toothe, is not the very True Eatinge of Christes Body: but a token, or Mysterie of the same. S. Augustine saithe, Qui Manducat Intus, non Foris: qui Manducat in Corde,* 1.1577 non qui premit Dente: He that Eateth VVithin, not he that Eateth VVithout: He that Eateth (Christes Body) in his Harte, not he yt bruseth (the Sacra∣mente) vvith his Toothe. Who so by Faithe receiueth the Body of Christe, re∣ceiueth it Substantially, Really, Verily, and in déede: and dwelleth in Christe, and Christe in him. Thus is Christes Body receiued, as these Holy Fathers saie, not

to the fillinge, or contentation of the Body, but vnto the Holinesse, and Sanctifi∣cation of the minde.

Thus ye comme within vs, M. Hardinge, as ye saie: and clospe with vs: and ouerthrow vs by Learninge: and wringe our weapon out of our handes: and with the other ende thereof ye strike vs downe.* 1.1578 Me thinketh, I heare one saie, Deni{que} metuebant Omnes iam me: If some Gnato stoode by you, I trowe, wee shoulde haue a prety plaie. But vnsen∣sible menne are wée, that feele none of these deadly blowes. I wil answeare you, as S. Augustine sometime answeared Pascentius the Arian Heretique, Facile est, vt quisque Augustinum vincat:* 1.1579 videris, vtrùm Veritate, an Clamore: It is an easy ma∣ter to ouercome Augustine: But see you whether it be by Truthe, or by noise of vvoordes. And againe, Non bonum Homini est Hominem vincere: Sed bonum est homini, vt cum Veritas vincat volentem: quia malum est Homini, vt eum Veritas vincat mui∣tum. Nam ipsa vincat necesse est, fiue negantem, siue confitentem: It is not good for a man, to conquere a man: but it is good for a man, that the Truthe maie conquere him vvith his good vvil. For it is il for a man, that the Truthe shoulde conquere him a∣gainste his wil. But whether he wil, or wil not, the Truthe muste needes Conquere him.

The Apologie, Cap. 14. Diuision. 5.

And, as Chrysostome very aptely writeth, wee saie, that the Bo∣dy of Christe is the Deade Carkesse, and wee our selues muste be the Egles: meaninge thereby, that wee muste flie on highe, if wee wil come to the Body of Christe. For this Table, as Chrysostome saithe, is a Table of Egles, and not of Iaies. Cyprian also: This Breade, saithe he, is the foode of the Soule, and not the meate of the Belly.

M. Hardinge.

In deede Chrysostome saithe, as ye reporte But Sirs, what meane ye? To Eate the Body of Christe, whiche is the dead Carcas, in respecte of his deathe (for onlesse he had fallen, we had not risen a∣gaine) muste we so be Egles, as we vse no office of mans Body to this kinde of Eatinge? Muste wee flie so hie, as we looke not to finde this Body in Earthe? Can wee not Eate this Body, excepte wee flie vp to Heauen?* 1.1580 Can we not come by it, but there? Can we not Eate him, but there? Yes forsoothe. * 1.1581 VVee neede not goe out of the Earthe for the matter. For Chrysostome him selfe in the same Ho∣milie. from whence ye fetche this,* 1.1582 saithe, that whiles wee be in this life, this Mysterie is cause, that the‡ 1.1583 Earthe to vs is become Heauen. He that desireth to knowe, what Egles we muste be, and how hie wee muste flie to come to the Eatinge of this Body woorthely, let Chrysostome euen there expounde Chrysostome. He nameth Egles (saithe he) to shewe, that he muste get him vp on highe, that com∣meth to this Body, and that he must haue nothinge to doo with the Earthe, neither be drawen downe∣warde to base thinges, and creape, but alwaies flie vpwarde, and beholde the Sunne of rightuous∣nesse, &c. VVill ye yet heare him more plainely declare, what he meaneth by this highe Egles flight? VVipe awaie (saithe he) all filthe from thy Soule, prepare thy minde to receiue these Mysteries. If the Kinges Childe arraied in purple and Diademe were deliuered vnto thee to beare, wouldest thou not caste downe on the grounde all that thou holdest,* 1.1584 and receiue him? But nowe, when thou receiuest not the Kinges Childe,* 1.1585 but the onely begotten Sonne of God, tell me, I praie thee, arte not afraide? And doest not caste awaie all loue of worldly thinges, and garnishe thy selfe with him onely, but doest thou yet looke downe on the Earthe, arte thou yet in loue of thy money? arte thou yet geuen to the Earthe? If it be so, what forgeuenesse, what excuse shalte thou finde? This spirituall flyinge vp requireth Chrysostome: and yet in that Homilie he declareth‡ 1.1586 the Body of Christe to be presente here in Earthe, meaninge in this Holy Sacramente, yea that very Body, whiche was Nayled, Beaten, whiche was not ouercome by Deathe, whiche the Sonne seinge Crucified, tourned awaie his beames, for whiche the vaile of the Temple was rente asunder, stones and all the Earthe quaked, the Body

that was made all Bloudy,* 1.1587 and beinge thruste in with a speare, powred foorthe Fountaines of Bloude and VVater to all the worlde healthfull. Thus ye see, howe farre Chrysostome is from your strange Doctri••e, concerninge the very and* 1.1588 Reall presence of Christes Body in the Sacramente of the Aulter. Of whiche Aulter, and of the Sacrifice of that Body made and offered by the Priestes, and of the Adoration due thereto, in that Homilie he speaketh moste plainely: That to proue your purpose, yee muste seeke for an other Homilie, whiche ye are neuer like to finde: for Chrysostome serueth not your turne. As neither Cyprian, whome ye alleage, and against whome, God knoweth. Verely we confesse with Holy Cyprian,* 1.1589 and the Fathers of the Nicene Councell, that the Body of Christe, whiche we receiue in the blessed Sacrament, is the foode of the Soule, and not common meate to fille the panche. And therefore of the outwarde Formes we take but litle,‡ 1.1590 according to the Nicene Decree, acknow∣ledginge, that spiritual foode to serue to Sanctimonie, not to Sacietie. Lastely ye bringe for you S. Augustine in these woordes.

The B. of Sarisburie.

Here M. Hardinge casteth his colours, to shadowe that thinge, that wil not be hidde. Whereas Chrysostome saithe, Thou receiuest not the Kinges childe, but the onely begotten Sonne of God, he so racketh, and presseth these woordes, as if the Fathers in their writinges had neuer vsed any kinde of Figure: and as if wee were bounde vnder paine of damnation, to receiue what sentence so euer they haue spoken, accordinge to the very rigoure, and extremitie of the Letter.

But the better to disclose the sensible grossenesse of this erroure, I truste, Gentle Reader, it shal not be neither paineful, nor vnprofitable for thée, to consider a fewe other sutche examples, and phrases of speache, commonly, and familiarely vsed by the Catholique Learned Fathers to like purpose. Therefore, as Chry∣sostome saithe, wee receiue in the Holy Mysteries the Onely begotten Sonne of God, meaninge by Faithe Onely, not by Mouthe, euen so he writeth of the Sa∣cramente of Baptisme,* 1.1591 Si quis tibi Purpuram, aut Diadema dedisset, nonne prae quo∣uis auro accepisses? Ego verò tibi non Ornatum Regium tribuam, sed ipsum Regem induendum exhibeo. Et quomodò, inquies, Christum poterit quis induere? Audi, quid Paulus dicat: Quotquot in Christum Baptizati estis, Christum industis: If any man had geeuen thee a Princely Robe, or a Crowne, wouldest thou not set more by it, then by any Gold? But I wil geeue thee, not a Princely Robe, but the Prince him selfe, to put vpon thee. Thou wilte saie, howe maie a man put on Christe vpon him? Heare, what S. Paule saithe: As many of you, as are Baptized in Christe, haue put on Christe. S. Cyril saithe, Discant omnes,* 1.1592 ne, antequam firmiores sint Catechumeni, Christum eis, antequam o∣porteat, Baptismi Mysterio commendent••: Let al menne take heede, that thei deliuer not Christe, in the Sacrament of Baptisme, vnto the Beginners, or Nouices, before they be stronge in the Faithe, and before it be conuenient.

S. Augustine saithe,* 1.1593 Sancti Christum accipiunt in Manu, & in Fronte: Holy menne receiue Christe bothe in their Hande, and in their Foreheade. S. Chrysostome saithe, Adest Sacerdos, non Ignem gestans, sed Spiritum Sanctum: The Prieste is present, Bearinge, not Fire, but the Holy Ghoste.

S. Ambrose saithe,* 1.1594 Portant in Typo Christi munera: portaturi in Euangelio munerum Largitorem: They carrie Christes giftes in a Figure: In the Gospel they shal carrie (Christe him selfe) the geuer of the giftes. And againe, Mortem non ti∣mebis, si geras Christum:* 1.1595 Thou shalt not feare Deathe, if thou beare Christe.

Athanasius saithe, Apud nos seruatur Puerulus ille, quem Herodes interfice∣re saiagebat: The same Childe is keapte emongest vs, whome Herode laboured so earnestly to destroie. S. Chrysostome saithe, Ciedo Apostolo Paulo, Christum in se loquentem circum ferenti: I beleeue the Apostle P••ule, carrieinge Christe aboute speakinge vvithin him.* 1.1596

S. Augustine saithe, Concionatores tradunt Christum Discentibus: The Preachers deliuer Christe vnto their Learners.* 1.1597 S. Cyril saithe, Verum Manna Christus erat: qui per Figuram Mannae Priscis illis à Deo dabatur: Christe was the very True Manna:* 1.1598 whome vnder the Figure of Manna God gaue vnto the Fathers of the Olde Testamente. It is written in M. Hardinges owne Legende, Christophorus portauit Christum in Humeris, & in Ore per Confessionem: Chri∣stopher bare Christe on his shoulders: and he bare Christe in his Mouthe by his Con∣fession.

An other of his Doctours saithe, Christus venditus fuit in Iosepho: Ligatus in Sampsono: Suspensus in Botro, & in Serpente Aeneo: Crucifixus in Isaaco: Christe vvas solde in Iosephe: He vvas bounde in Sampson: He vvas Hanged vp in the Cluster of Grapes, and in the Brasen Serpente: and he vvas Crucified in Isaac.

Chrysostome saithe,* 1.1599 Quocunque quis peruenerit, Paulum videbit vbique in om∣nium Ore circumferri: Whither so euer a man comme, he shal see Paule carried a∣boute euery vvhere,* 1.1600 in the Mouthe of euery man. And to ende this longe re∣hearsal, S. Augustine saithe, Detractor Diabolum portat in Lingua: The Sclaun∣derer carrieth the Diuel vpon his tongue.

I doubte not,* 1.1601 but M. Hardinge wil better bethinke him selfe, and not require vs, to take al these saieinges, without any manner of fauourable exposition, bare∣ly, and nakedly, as they lie. Otherwise he muste néedes encombre him selfe with a greate number of inconueniences.

Of these phrases, and manners of speache, S. Augustine géeueth his iudge∣mente in this sorte:* 1.1602 Omnia Significantia videntur quodammodò earum rerum, quas Significant, sustinere personas: Al Signes, or Tokens seeme in a manner to beare the personnes of the thinges them selfe, that thei Signifie. As for example he saithe, Sicut dictum est ab Apostolo, Petra erat Christus: quoniam Petra illa, de qua hoc di∣ctum est, Significabat Christum: So the Apostle saithe, The Rocke vvas Christe: For that the Rocke, whereof it was spoken, Signified Christe.

Likewise Athanasius saithe,* 1.1603 Qui Regis Imaginem videt, Regem videt: & di∣cit, En tibi Regem. Neque tamen duos Reges constituit: neque Imaginem particu∣lam esse Regis, ne{que} Regem particulam Imaginis esse iudicat: He, that seeth the Image of a Kinge, seeth the Kinge: and saithe, Beholde, there is the Kinge. And yet (so saieinge) he maketh not twoo Kinges: Nor thinketh he, either that the Image is a parcel of the Kinge, or that the Kinge is parcel of the Image.

S. Gregorie in plainer wise saithe thus,* 1.1604 Eundem Agnum Iohannes osten∣dendo, Esaias praeuidendo, Abel offerndo loquutus est. Et quem Iohannes in ostensione, quem Esaias in loquutione, Hunc Abel Significando in Manibus te∣nuit: Iohn the Baptiste by pointinge with his finger, Esaias by foreseeinge, Abel by offeringe, spake al three of One Lambe. And Abel by Singnifieinge, helde the same Christe in his handes, whom Iohn helde by pointinge, and whom Esaias helde by Prophesieinge.* 1.1605 Againe he saithe, Intus ad Christum respicit, quem per conside∣rationem portat in Corde: In wardely he beholdeth Christe, whom by Meditation he Beareth in his Harte.

Sutche Amplifications, and vehemente, and extraordinarie speaches, notwith∣standinge in some cases they maie be dangerous, yet oftentimes they seeme neces∣sarie, the better to quicken the dulnesse, and negligence of the people. And there∣fore Chrysostome saithe,* 1.1606 Beholde, The Lambe of God is slaine: The Bloude euen novve is dravven from his side: and the whole people is coloured, and made ridde and Bloudy with the same: Not for that it was so in deede: but to lifte vp, and to withdrawe the Hartes of the people, from the outwarde Corruptible Creatures of the Breade, and Wine, to a Spiritual, and Mystical vnderstandinge, that is to

saie, to the Eatinge, and Drinkinge of the very Body, and Bloude of Christe. And to that ende he saithe, Aquilas appellat, vt ostendat, ad alta eum oportere conten∣dere, qui ad hoc Corpus accedit: He calleth vs Egles, to shewe, that he muste mounte on highe, and flee alofte, who so wil approche neare to that Body. Like∣wise he saithe,* 1.1607 In Coelum, vocat nos, ad Magni Regis Mensam: Christe calleth vs vp into Heauen, vnto the Table of the greate Kinge. And againe, illum Sursum sedentem hic degustamus: Wee beinge here beneath, taste him sittinge in Heauen a∣boue. So saithe S. Hierome, Ascendamus cum Domino in Coenaculum Ma∣gnum, stratum, at{que} mundatum: & accipiamus ab eo Sursum Calicem Noui Testa∣menti: Let vs Ascende vp with our Lorde into that great Dininge Chamber adourned, and made cleane: and there aboue let vs receiue of him the Cuppe of the Newe Testamente.

So saithe S. Augustine, Vbi fuerit Corpus, illuc Congregabuntur Aquilae, id est, in Coelum: Illuc Congregabuntur Aquilae: dictum est de Spiritualibus, qui eius Passio∣nem, Humilitatem{que} imitando, tanquam de eius Corpore saturantur: Where as the Carkesse shalbe, thither shal the Egles resorte togeather: that is to saie, Into Heauen: Thi∣ther shal the Egles resorte togeather: This is spoken of the Spiritual Faitheful menne, that fo∣lowinge his Passion, and Humilitie, be filled, as it were, vvith his Body.

So saithe Leo,* 1.1608 Circa hoc Corpus Aquilae sunt, quae alis circumuolant Spiri∣tualibus: Aboute this Body there are Egles, that flee aboute vvith Spiritual vvhinges.

Thus are the Faitheful made Egles: Thus is the Earthe become Heauen: Not for that Christes Body is pulled downe, as M. Hardinge imagineth, but for y^• our mindes, & affections be lifted vp. For so Chrysostome him selfe expoundeth his owne meaninge:* 1.1609 Hodiè nobis Terra facta est Coelum, non stellis de Coelo in Ter∣ram descendentibus, sed Apostolis ad Coelum Ascendentibus. Quia effusa est Copiosa Gratia Spiritus Sancti, & vniuersum Orbem operata est Coelum: non immutans Naturam, sed voluntatem emendans: This daie the Earthe is made Heauen: not by the Starres comminge downe vpon the Earthe: but by the goeinge vp of the Apostles into Heauen. For the abundante Grace of the Holy Ghoste is powred out, and hath turned the vvhole VVorlde into Heauen: not by changinge of Nature, but by cor∣rectinge the vvil of Man.* 1.1610 Likewise againe he saithe, Apostoli in Terra consti∣tuti, in Coelo conuersabantur. Et quid dico, in Coelo? Altiores erant Coelo: etiam al••o Coelo: Et ad ipsum Dominum peruenerunt: The Apostles dwellinge in the Earthe, had their conuersation in Heauen. But what saie I, In Heauen? They were higher then Hea∣uen: yea then the Seconde Heauen: and came euen vnto the Lorde him selfe. Againe he saithe,* 1.1611 Dauid Terram in Coelum vertit: & Homines facit Angelos: Dauid tur∣neth the Earthe into Heauen: and of Menne he maketh Angels. Againe he saithe in this selfe same place by M. Hardinge alleged; Vt Terra nobis Coelum sit, facit hoc My∣sterium. Ascende igitur ad Coeli Portas, & diligenter attende: Imò non Coeli, sed Coeli Coelorum: & tunc, quod dicimus, intueberis: This Mysterie couseth, that vnto vs the Earthe is Heauen. Ascende vp therefore vnto the Gates of Heauen: and marke diligently. Naie, I saie not, Vnto the Gates of Heauen: but, Vnto the Gates of the Heauen of Heauens. And so shalt thou see the thinges, that I tel thee.

Nowe iudge thou, good Christian Reader, how true it is, and howe agréeable with S. Chrysostomes Doctrine, that M. Hardinge saithe, Muste wee flee so highe, that we looke not to finde this Body in Earthe? Can wee not Eate this Body, excepte wee flee vp into Heauen? Can wee not comme by it, but there? Can wee not Eate him, but there? Yes forsoothe: VVee neede not goe out of the Earthe for the mater.

Verily, Chrysostome, when he saithe, Wée receiue the Sonne of God, maketh mention, neither of Transubstantiation, nor of Real, and Fleashely Presence, nor of Eatinge with Mouthe, or Teethe: But onely sendeth vs to the force, and

woorkinge of Faithe,* 1.1612 and Sprite: whereby onely, and by no waie els, wée receiue and Eate in déede, and Verily the Body of Christe.

The Apologie, Cap. 14. Diuision. 6.

And S. Augustine saithe, How shal I holde him, beinge Absent? Howe shal I reache my hande vp to Heauen,* 1.1613 to laie holde vpon him sittinge there? He answeareth, Reache thither thy Faithe, and then thou haste laide holde on him.

M. Hardinge.

Vpon these woordes of S. Iohn,* 1.1614 The Bishoppes and Phariseis gaue Commaundement, that if any knewe, where Iesus were, he shoulde shewe it, that they mighte apprehende him, S. Augustine ex∣poundinge the same, in a contrary sense, saithe: Let vs nowe shewe the Iewes, where Christe is: woulde God they woulde heare,* 1.1615 and laie holde on him. VVhere he speaketh not of receiuinge Christe, so as we receiue him in the Sacramente,* 1.1616 but of receiuinge him by Faithe Onely. And there he wisheth and exhorteth the Iewes to come to the Faithe, and teacheth them how they maie profitably laye holde on Christe, whome their Forefathers laide holde on with violent handes to their damna∣tion. Let them come to the Churche (saithe he) let them heare, where Christe is, and laie holde on him. After certaine woordes, he maketh this obiection to him selfe: VVel, the Iewe answereth me, howe shal I holde him, that is Absent? Howe shal I reache vp my hande to Heauen, that I maie laie holde on him, whiche sitteth there? Reache thither thy Faithe (saithe Augustine) and then thou haste laide holde on him. Then foloweth in the same line that, whiche plainely declareth all this to be meante of layinge holde of Christe by Faithe,† 1.1617 not by receiuinge the Communion. Parentes tui tenuerunt carne, tu tene corde. Thy Forefathers (thou Iewe) tooke holde on Christe in Fleashe: take thou holde on him in thy Harte. There he sheweth howe Christe maye be hol∣den, though concerninge the visible and sensible presence of his Body, he be in Heauen at the Right hande of the Father. All this, and what so euer is saide there, vpon the Texte before recited, im∣plieth not so muche as any colour of argument againste the Truthe of Christes very Body in this moste Blessed Sacramente. And thus all your allegations and reasons concerninge this mater besuf∣ficiently answeared.

The B. of Sarisburie.

It is true, that M. Hardinge saithe, S. Augustine in this place speaketh no∣thinge of purpose and specially of the Sacramente. Certainely it had benne great vanitie for him, to wil his Hearers, to séeke for the Sacramente in Heauen aboue. But he speaketh of the embracinge, and holdinge the very Body of Christe, beinge nowe in Heauen. Whiche thinge is wrought onely by Faithe, and none other∣wise: Whether it be in the Sacramente, or without the Sacramente. Infinite sen∣tences haue benne vttered by the Holy Fathers to like purpose.

S.* 1.1618 Augustine saithe, Accedite ad eum, & illuminamini: Quid est, Accedite, nisi, Credite? Comme vnto him, and receiue the Light: What is, Comme vnto him, but, Be∣leeue in him? Againe, Ambulando non laborabitis: Ibi enim Acceditis, vbi Cre∣ditis: Your walkinge shal not be paineful to you: For there ye Comme to him, where ye Beleeue in him.* 1.1619 Againe he saithe, Exijt de Manibus eorum: Non enim apprehen∣dere eum potuerunt, quia Manus Fidei non habuerunt: Christe departed out of their handes. For they coulde not laie holde on him, bicause they had not the Handes of Faithe. Againe, Christus non rectè tangitur: id est, non rectè in eum Creditur: Christe is not vvel touched: that is to saie, Christe is not wel Beleeued. Likewise againe he saith, Sunt in Corde Spirituales Manus: There be certaine Spiritual Handes in the Harte. And therefore S. Ambrose saithe, Stephanus in Terris positus, Christum tangit in Coelo:* 1.1620 Steuin beinge in the Earthe, (by Faithe) toucheth Christe beinge in Heauen.

But as S.* 1.1621 Augustine so often saithe, wée Embrace, & Holde Christe by Faithe: so is not M. Hardinge able to shewe, that he euer once saide, Wée Holde Christe with Mouthe, or Teethe, or receiue him downe into Our Bellies. And therefore S.* 1.1622 Ambrose saithe, Non Corporali tactu Christum, sed Fide Tangimus: VVee touche not Christe by Bodily touchinge: but vvee touche him by Faithe. And againe, Fide Christus Tangitur: Fide Christus videtur. Non Corpore Tan∣gitur: non Oculis comprehenditur:* 1.1623 By Faithe Christe is touched: By Faithe Christe is seene. He is not touched with our Bodies: He is not holden with our Eies. Likewise S. Augustine saithe, Dominus consolatur nos, qui ipsum iam in Coelo se∣dentem Manu contrectare non possumus:* 1.1624 Sed Fide contingere (possumus). The Lorde Comforteth vs, that cannot novve Touche him vvith Hande, sittinge in Heauen: 〈◊〉〈◊〉 by Faithe vvee maie touche him.

Nowe, for as mutche as M. Hardinge saithe, S. Augustine in this place ma∣keth no mention of the receiuinge of Christes Body in the Sacramente, it shal not be from the purpose to consider, what he hath written otherwheres, touchinge the same.* 1.1625 Thus he saithe, Christus est Cibus noster, quo nihil dulcius: Sed si quis habeat Palatum sanum in Corde: Christe him selfe is oure Meate, then whiche there is nothinge more sauerie: so that a man haue a sounde taste in his Harte. Againe he saithe,* 1.1626 Dominus dixit se Panem, qui de Coelo descendit, hortans vt Credamus in eum. Credere enim in eum, hoc est Manducare Panem viuum. Qui Credit in eum, Manducat: Inuisibiliter Saginatur, quia Inuisibiliter renascitur. Infans Intus est: Nouus Intus est: vbi nouellatur, ibi satiatur: Our Lorde called him selfe the Breade, that came from Heauen, exhortinge vs to Beleue in him. For to Beleue in him, that is to Eate the Breade of Life. He Eateth, that Beleeueth in him. He is fedde Inuisibly, bicause he is newe borne Inuisibly. In wardely he is an Infante: Inwardely he is Newe. Where he is renewed, there is he filled.

So saithe Eusebius Emissenus,* 1.1627 as he is alleged by Gratian: Cùm ad Reue∣rendum Altare Coelestibus Cibis satiandus accedis, Sacrum Dei tui Corpus, & San∣guinem respice, Honora, Mirare: Mente Continge: Cordis Manu Suscipe: & maximè haustu Interiori assume: VVhen thou commest vnto the Reuerende Aul∣tare, (or Communion Table) to be Fedde with the Heauenly Meates, beholde the Holy Body, and Bloude of thy God: Honoure it: Woonder at it: Touche it (not with thy Bodily Mouthe, but) vvith thy Minde: Receiue it (not with thy Bodily Hande, but) vvith the Hande of thy Harte: and specially take it with thy In∣ner taste.

Therefore S.* 1.1628 Augustine saithe, Quisquis cum Fide, & timore Verbum Dei au∣dis, consolatur te Fractio Panis. Absentia Domini non est Absens. Habeto Fidem: & tecum est, quem non vides. Ideò Dominus absentauit se Corpore ab omni Eccle∣sia, & Ascendit in Coelum, vt Fides aedificetur: VVho so euer thou be, that with Faithe, and Feare hearest y^e Woorde of God, the Breakinge of Breade doothe Comforte thee. The Absence of our Lorde is not Absente. Haue thou Faithe: and he, whom thou seest not, is with thee: Therefore our Lorde, as touchinge his Body, hath Absented him selfe from al his Churche, and is Ascended into Heauen, that our Faithe maie be edified.

And in this selfe same place, that M. Hardinge saithe, maketh so litle for our purpose, he saithe thus: Quomodo tenebo Absentem? Quomodo in Coelum manum mittam,* 1.1629 vt ibi sendentem teneam? Fidem mitte: & Tenuisti. Parentes tui tenuerunt Carne: Tu tene Corde. Quoniam Christus Absens, etiam praesens est. Nisi Praesens esset, à nobis ipsis teneri non posset. Sed, quoniam verum est, quod ait, Ecce ego vobiscum sum vsque ad Consummationem Saeculi, & abijt, & hîc est: Et redijt, & nos non deseruit. Corpus enim suum intulit Coelo: Maiestatem autem non abstulit Mundo: How shal I holde Christe, beinge Absent? Howe shal I thruste my hande into Heauen, that I

maie holde him Sittinge there? Sende vp thy Faithe: and thou holdest him. Thy Fathers (the Iewes) helde him in Fleashe: Holde him thou in thy Harte. For Christe beinge Ab∣sente, is also Presente. Onlesse he were Presente, wee coulde not holde him. But, for as mutche as it is true, that he saithe, Beholde, I am with you vntil the ende of the worlde, Therefore he is gonne, and yet is here. He is comme againe, and hath not forsaken vs. For he hath auanced his Body into Heauen: but he hath not vvithdravven his Maiestie from the VVorlde.

Al these thinges wel considered, whereas M. Hardinge in the ende conclu∣deth with these woordes: Thus al your Allegations, and Reasons, concerninge this mater, be sufficiently answeared, I doubte not, but his discrete, and indifferent Reader wil thinke, He crewe longe, before it was daie.

The Apologie, Cap. 15. Diuision. 1.

Neither can wee awaie in our Churches with these Shewes, and sales, and markettes of Masses, nor with the carrieinge about, and woorshippinge of the Breade: nor with sutche other Idolatrous, and Blasphemous fondnesse: whiche none of them can proue, that Christe or his Apostles euer ordeined, or leafte vnto vs. And wee iust∣ly blame the Bishoppes of Rome, who without the Woorde of God, without the Authoritie of the Holy Fathers, without any example of Antiquitie,* 1.1630 after a Newe guise, doo not onely set before the People the Sacramental Breade to be woorshipped as God, but doo also carrie the same aboute vpon an amblinge Palfraie, whither so euer them selues iourney: in sutche sorte, as in olde times the Persians fier, and the Reliques of the Goddesse Isis were solemnely carried a∣boute in Procession: and haue brought the Sacramentes of Christe to be vsed now as a stage plaie, and a solemne sighte: to the ende, that Mennes eies should be fedde with nothinge els but with madde ga∣singes, & foolishe gaudes, in the selfe same mater, wherein the Death of Christe ought diligently to be beaten into our Hartes, and where∣in also the Mysteries of our Redemption ought with al Holinesse, and reuerence to be executed.

M. Hardinge.

The thinges, whiche it liketh your Sathanical Sprite with blasphemous woordes to* 1.1631 dishonour, and bringe in contempt, are suche, as neither your praises can make more praise woorthy, nor your vpbraidinges any whit of lesse estimation. If any by the stinkinge breath of your vile woordes be puffed awaie into your damned side,* 1.1632 who so euer they be, they shewe them selues to haue benne light chaffe, not sounde wheate. Yet for good folkes sake, that I maie leaue your vile eloquence to your selues, and answeare the matter by you railed at, and belied, and other wise not disproued: I praie you, good Sirs, the† 1.1633 Masse beinge the highest and moste Honorable Seruice, that is donne to God in his Churche (whiche other wheres beinge already proued, I treate not of in this place), why should not a Prieste, by whome onely it is, and maie be donne,* 1.1634 beinge called to that vocation, and state of life, haue rewarde, and liuinge for it? Raile againste the Masse, and Priestes seruinge at the Aul∣ter of God vntil your tongues burne in your head in Hell Fire: VVe tell you, Priestes of the Catholike Churche sell† 1.1635 not the Fruite and Merite of Christes Bloude offered in the Masse, but onely for their ministerie and labour require necessarie sustenance of Life.

But for your Defence, yee confesse that ye cannot awaie with the carryinge about and woor∣shippinge of Breade. No more cannot wee. To whose charge laye ye this? Be there any suche Idolaters nowe, that woorship Breade? They woulde be knowen.* 1.1636 God forbid we shoulde suffer

Idolaters to liue amongest vs. Soothely in the Catholike Churche wee knowe none. If ye cannot away with the Honour whiche† 1.1637 all deuoute Christen people doo to the † blessed Sacramente, (wee meane to Christes Body, and Christe him selfe † presente in Substance vnder † the Forme of Breade) then can not we take you for Christians. Mocke, scoffe, ieste, and raile at vs with the Iewes, we dare not, but Honour our Lorde Christe, where so euer our Faithe findeth him verily and in Substance presente.

If through feruent zeale (as sometimes it happeneth) abuses in certaine places haue crepte in, no good Catholike man* 1.1638 defendeth them. Mary wee knowe all is not to be abrogated that misliketh your corrupte taste.† 1.1639 And muche is righte Holy Deuotion pleasant in the sighte of God, and therefore allowed in the Churche, whiche your hote sprite calleth Idolatrous, and blasphemous fondnesse. And though the Ceremonie and manner, whereby sutche deuotion is shewed, cannot be prooued by ordinance of Christe or of the Apostles expressed in Scripture, yet Christen people doubte not but God accepteth their good hartes.

The Bishop of Rome ye blame vniustly, I might saie also proudely. For procuringe* 1.1640 Honour and worship to Christe in the Blessed Sacrament, he hath the * woorde of God, * the authoritie of al Holy Fathers, and the * examples of antiquitie, as† 1.1641 I haue at large proued in my answeare to your com∣panion Maister Iuel his eight negatiue Article. But the amblinge Horse offendeth you. VVhy be ye not also offended with the Asse and her fole, that bare the* 1.1642 same Body at Ierusalem, whiche the Horse beareth at Rome: Then Visible and weightie, nowe Inuisible, and of no weight? That was donne in Pompe to the honour of Christe, and so is this. Ye saie this is done after a new guise. So then was that. Neither is it true whiche ye saie, that the Bishoppes of Rome doo carrie about with them the Sacra∣mente whither so euer they iourney.† 1.1643 Ye might haue learned in that Booke, our of whiche ye alleage that matter to scoffe at,* 1.1644 that suche a solemnitie is vsed specially, when the Pope rideth in Pontifica∣libus. Then (as the Booke telleth) a white Palfrey trapped, gentill, and faier, with a cleare soundinge bell hanginge at his necke, is lead, which carrieth the Monstrance, or Pixe with the most Holy Body of Christe, ouer the whiche noble Citizens shal beare a Canopie. Thus the Booke of Ceremonies.

* 1.1645 And I praie you, what euill is this? If it be good to carry about that moste holy Body, by whiche as Christe once redeemed vs, so by the same deuotely honoured of faithefull people, and carried abrode and brought to certaine places, hath in olde times (as yet also dothe continually) to the greate com∣forte and helpe of sundry persons beinge in distresse, wrought miraculousely healthfull remedies: If the Israelites founde healpe at Gods hande by† 1.1646 bringinge the Arke into the fielde with them, as they marched forewarde againste the Philistians:* 1.1647 if the Philistians cried out for feare when they percei∣ued the Arke to be in the Israelites armie, and saide, Venit Deus in Castra. Vae nobis. God is come into their Tentes. Alas we are vndone, &c.

And concerninge the order of the Ceremonie, whereas* 1.1648 the people be desirous to beholde the Body of their Redeemer with their Faithe by their carnall ete directed to the Forme of Breade,* 1.1649 no man is able to holde vp on hie the Sacramente, so as conuenient it were to be donne bothe to satisfie their Deuotion, and to mainetaine their Faithe: for the Pope him selfe commonly is an aged man, and therefore ouer weake† 1.1650 for that Seruice, specially arraied in Pontificalibus, as in suche solemni∣ties he is. Againe the instrument that serueth for that purpose is so greate and weighty (for so it apperteineth to the honour of Christe,) the waie so longe, the ayer for the more parte there so hote: as no other man is well able for lacke of strength to beare it so as meete it is to be borne. In this case † why may not a Horse be put to that seruice, to supplie that whiche by naturall weakenesse fai∣leth in man? VVherein he serueth not, as one that beareth a male, but as the Asse that bare Christe, as the Kine that drewe the Arke.

Neither ought the custome of bearinge the moste Holy Body of Christe,* 1.1651 where the Pope goeth, seeme Newe and Strange. For we Reade in the life of the Blessed Martyr Steuen the firste, who was Pope of Rome aboue thirtene hundred yeres past, that Tharsitius the Deacon (who at length also suffred death for Christe) bare our Lordes Body, at what time he attended vpon the Blessed Man Pope Steuen, as he went to his Martyrdome. VVho desireth to see this described at large, the same maie he finde in (that Greate fonde Fabulare) Simeon Metaphrasies a Greeke writer, wel approued, and highly esteemed in the Greeke Churche, In vita Stephani Primi.

For witnesse whereof we haue S.* 1.1652 Ambrose, who describeth how certaine faithful persons caried * 1.1653 this blessed Sacrament with them,* 1.1654 when they wente to the Sea, of whome his Brother Satyrus ob∣teined the same in a Shipwracke, and by helpe thereof, hanginge it in a stole about his necke, seekinge for none other succoure, caste him selfe into the Sea, and miraculously escaped safe to lande. Neither is the same by him done without a speciall Mysterie, though vnknowen to the more parte. Although, saithe a learned Pope, a reason cannot be geuen of al thinges, what so euer haue benne brought in vre by our Forefathers: yet I thinke, quoth he, that therein lie hidden profounde Mysteries.

I reporte me nowe to the secrete consciences of good Christen people, whether the Bishoppes of Rome vse not the Blessed Sacrament reuerently and bonorably or no,* 1.1655 but rather† 1.1656 as the Persians Fire, and the Reliques of the Goddesse Isis, as a stage Plaie, madde gasinges, and foolishe Gaudes, as it liketh this wicked Chammes broode to raile. VVherein they folowe the sheppes, whiche Iulian the Apostata, Lucian, Porphyrius, Celsus, and sutche other Prophane Helhoundes haue trodden before them. For after the like manner they railed at the Holy Mysieries of Christen Religion, namely Celsus, who as Origen writeth of him, obiected to the Christians the Sacrifices of Mithra, (whiche was an Idoll that the persians woorshipped, and called by the name of the Sunne) from whence he saide they had taken all their Sacramentes,* 1.1657 Rites, and Ceremonies. And righte so (as we finde in S. Augustine writinge against the Manichees) the Payn••mes founde faulte with the Christen people for* 1.1658 Honour donne to the * Body and Bloude of Christe vnder * Formes of Breade and VVine, saitinge that they Honoured Bacchus and Ceres.

The B. of Sarisburie.

Concerninge these Satanical Sprites, & stinkinge breathes, & vile Woordes, & sutche other like flowers of your Eloquence, M. Hardinge, I confesse me selfe to be far inferiour, and neuer hable to make you answeare. It is true, that ye saie, The Woorkeman is woorthy of his hiere.* 1.1659 S. Paule saith, The Lorde hath appointed, that who so Preacheth the Gospel, shoulde liue by the Gospel. But where did Christe euer saie vnto you, Goe into al the worlde, and saie Priuate Masse, and offer me vp vnto my Father, for Remission of Sinnes? What Apostle, what Prophete, what Doctour, what Fa∣ther euer taught you so to doo? If ye sette your selfe a woorke without Commission, and renne foorthe, when noman biddeth you, then are ye your owne menne: and of reason ought to paie your selues.

If your Masses, as you saie, were neuer sette to open sale, wherefore then was this Decrée written in the Councel of Oxforde,* 1.1660 Venalitatem Missarum di∣strictè inhibemus? VVee streitly forbidde the Sale of Masses. Thinke you, that so many wise Fathers would forebidde that thinge, y^e neuer was vsed? In the late Conference holden at VVoormes, the Bishop of Sidon, beinge there presente, durste not saie, as you dare saie, there was no sutche vnlawful sale, but onely saide,* 1.1661 It vvas out of season to talke thereof. His woordes be these, Quid attinebat de Missis venalibus, de Mercatu Indulgentiarum, &c. mentionem intempestinam inducere? What was it to the purpose to speake of the Sellinge of Masses and Par∣donnes, out of season?

The Priestes, ye saie, of the Catholique Churche sel not the fruite, and Merite of Christes Bloude. No marueile: For thei haue it not to sel. But if ye had Christe him selfe, ye would sette him to sale, as other your Fathers haue donne before you. Sutche a one was he,* 1.1662 of whom S. Gregorie writeth, Iesum Christum Domi∣num nostrum Haeretico, accepta Pecunia, venundedit: He tooke Monie, and solde Ie∣sus Christe our Lorde vnto an Heretique. And, when the Bishop of Rome selleth his Pardonnes, what other thinge woulde he seeme to sel, but onely the Fruites, and Merites of the Bloude of Christe?

Ye saie further, God forebidde, wee shoulde suffer Idolaters to liue emongest vs. And yet your neare frendes haue thought, ye haue not benne far from the mainteinance

of Idolatrie.* 1.1663 Polydorus Vergilius intreatinge of the woorshippinge of Images, saithe thus,* 1.1664 Eo insaniae deuentum est, vt haec pars Pietatis parum differat ab Im∣pietate: They are so far proceded in madnesse, that this parte of Holinesse is not far from vvickednesse. And Ludouicus Viues saithe, He seeth no greate difference bitwéene certaine Christians Woorshippinge their Images, and the Olde Hea∣thens adouringe their Idolles.

Ye saie, The Carrieinge aboute of the Sacrament is right Holy deuotion, pleasante in the sight of God: and Christian People doubt not, but God accepteth their good Hartes. Euen so, no doubte, as when he saide sometime vnto the Iewes,* 1.1665 Quis requisiuit ista de manibus vestris? Who required these thinges at your handes?

S.* 1.1666 Augustine saithe, Socratis sententia est, Vnumquen{que} Deum sic coli oportere, quomodo se ipse colendum esse praeceperit: The Judgement of Socrates is this, That euery God ought so to be woorshipped, as he him selfe hath commaunded. Againe he saithe, Constat, Fidem stultam non solùm minimè prodesse, sed etiam obesse: It is certaine, that a foolishe Faithe, not onely dothe no good, but also hurteth. Chrysostome saith, Tales sunt Diabolo venādi artes: qui praetextu Pietatis laqueos tegit: Sutche sleightes of huntinge hath the Diuel. Vnder the Colour of Holinesse he hideth his snares.

But, as touchinge the solemnitte of carrieinge y^e Sacrament, your owne Do∣ctour Gabriel Biel coulde haue tolde you, Christus nō dedit Discipulis Sacramentum, vt ipsum honorificè conseruarent: sed dedit in sui vsum, dicens, Accipite, & Man∣ducate: Christe gaue not the Socramenté to his Disciples to the ende thei shoulde keepe it vvith Honour: But he gaue it to them for their vse, saienge to them, Take, and Eate. Likewise saithe Humbertus,* 1.1667 Christus non tantùm Benedixit Panem, & reseruauit frangendū in crastinum: nec fregit tantùm, & reposuit: sed fractum statim distribuit: Christe did not onely Blesse the Breade, and reserue it to be broken the nexte daie: nor did he onely Breake it, and laie it vp: but beinge broken streight vvaie he deliuered it.

Al this strange solemne Festiual guise Pope Vrbanus the fourthe learned, not of Christe, or Paule, but onely by the Reuelation of Dame Eua the Ancha∣resse: and by her good aduise founded the Newe Feaste of Corpus Christi, and cau∣sed the Sacramente to be borne aboute in Procession.

But the Anciente,* 1.1668 & woorthy Father Chrysostome saithe, Discamus, Christum ex ipsius voluntate honorare: Nam qui honoratur, eo maximè honore laetatur, quem ipse vult: non quem nos optamus: Let vs learne to honour Christe after his ovvne vvil. For he that is honoured, deliteth moste in that honour, that he him selfe vvoulde haue: not in that honoure, that wee can Fa••sie. Notwithstandinge, when y^e Sacramental Breade is carried onely vpon a horse, and the Pope him selfe is borne alofte, in a Chaire of Golde, vpon the shoulders of sixe, or eight Noble menne, I praie you, whether of them hath greatter Honour?

For the reste, The Pope, saithe M. Hardinge, is and olde Man: he rideth in his Pontificalibus: he is loden with Apparel: The Pyxe is weighty: The VVeather is hoate: there is none other Creature to supplie his roome: Therefore it is lately concluded in Louaine in greate solemne sadnesse, that a Horse muste be had in, to plaie the Popes parte, and to carrie the Monstrance.

Here, for as mutche as M. Hardinge hath purposely made mention of the Popes ridinge in his Pontificalibus, and the Solemnitie, and Pompe thereof is knowen to fewe, it shal not be impertinente, briefely to disclose the order thereof. Thus therefore it is written in the Ceremoniarie of Rome:* 1.1669 Sic Papa equitat in Pontificalibus in aliquam Ciuitatem. Cardinales descendunt ex equis, & accedunt re∣uerenter ad Papam, & osculantur illi pedem. Episcopus Ciuitatis accedit ad Papam cum debitis reuerentijs, & offers illi Crucem osculandam: quam Pontifex reuerenter, cum Mitra tamen, osculabitur. Non enim commodé poterit ei abstrahi equiti ab

equestribus. Miracles. Si tamen placuerit & Mitram deponere, non erit inconueniens. Deinde Praelatus incipiat Antiphonam, Ecce Sacerdos Magnus: Thus the Popes Holinesse ri∣deth into any Cittie in his Pontificalibus. The Cardinalles lighte from their Horses, and comme reuerently vnto the Pope, and kisse his foote. The Bishop of the Cittie commeth likewise to the Pope with dewe reuerence, and offereth him the Crosse to kisse: whiche the Pope shal kisse reuerently, keepinge on his Miter notvvithstandinge. For while be sitteth on horse backe, his horsemenne cannot very easily take of his Miter, and sette it on againe. Howbeit, if it shal like him to put of his Miter, it shalbe no greate inconuenience. Afterwarde the Bishop shal beginne this Antheme, Beholde the Greate Prieste. And so he pricketh foorthe in his Pontificalibus.

The carrieinge out of the Arke of God into the fielde in the time of Eli the Highe Prieste,* 1.1670 boadeth no very good Argumente for the carrieinge of the Sacra∣mente. For at that time the Armie of Israel was ouerthrowen, thertie thousande Souldiers were slaine, and emongest them the twoo Sonnes of Eli: The Arke was taken: Eli him selfe fel backe from his Chaire, and brake his necke. Therefore, M. Hardinge, ye shal haue mutche adoo to make good your Procession by this example.

This mater, ye saie, hath benne proued by sundrie Miracles. Firste, whether there haue benne any sutche Miracles wrought, or no, it is vncertaine. But were it graunted, yet maie not your Miracles alwaies stande for good proufes. Your owne Doctour Alexander de Hales saithe,* 1.1671 Miracula fiunt aliquando humana procura∣tione: aliquando Diabolica operatione: Miracles be wrought sometime by the woor∣kinge, and procurement of menne: and sometime by the conueiance of the Diuel. So saithe Nicolaus Lyra, an other of your owne Doctours, speakinge likewise of your owne Miracles:* 1.1672 Fit aliquando in Ecclesia maxima deceptio populi in Miracu∣lis fictis à Sacerdotibus, vel eis adhaerentibus, propter Lucrum temporale. Et talia extirpanda sunt à bonis Praelatis, sicut ista extirpata sunt à Daniele: In the Churche (of God) the People is oftentimes mutche deceiued by Feined Miracles, either by the Priestes, or by Priestes familiars, for Temporal gaine. And sutche Miracles must be rooted out by good Bishoppes, as these were rooted out by Daniel. These woordes I am the more willinge to rehearse in this place,* 1.1673 for that it liketh you, to carpe, and to pike quarrels at the same in your Reioinder.

To like purpose S. Augustine saithe, Contra istos, vt sic loquar, Mirabiliarios, cautum me fecit Deus meus, dicens, In nouissimis temporibus exurgēt Pseudopropherae, facientes Signa, & Portenta, vt in errorem inducant, si fieri potest, etiam Electos. Ecce, Praedixi vobis. Ergo cautos nos fecit Sponsus: quia & Miraculis decipi non debe∣mus: My God hath warned me to be ware of these Moungers of Miracles, saieinge, In the laste daies shal rise vp False Prophetes, woorkinge Signes, and Woonders, to the ende, if it be possible, to bringe the Electe into erroure. Beholde, I haue fore warned you. There∣fore the Bridegrome hath willed vs to beware: For vvee maie not be deceiued, no not by Miracles.

The tales, that ye allege, of Tharsitius, and Satyrus, make nothinge, ei∣ther for the Adoration of the Sacramente, or els for the Popes Palfraie. We∣men, and Children, and Laie menne vsed then to carrie home the Sacramente in their Naptekinnes,* 1.1674 and to keepe it in forcelettes, as in my Former Replie it is largely shewed. But these were Abuses of the Mysterie: and therefore afterwarde were abolished.

It greeueth you mutche, that wée saie, The Pope causeth, the Sacramental Breade to be carried before him vpon a horse, as the Kinges of Persia vsed in olde times to carrie the Fiere, whiche they called Orimasda, and imagined the same to be their God. And therefore ye crie out in your Passion, Chammes broode, Helhoundes, and what so euer might serue you beste: euen with like Sobrietie,

and modestie,* 1.1675 as they, whoe sommetime in the like case cried out, Magna Diana Ephesiorum: Great is Diana of the Ephesians. Howe be it, other example more agréeable to resemble your folie, wée coulde finde none.

Neither maie you iustly,* 1.1676 and truely saie, ye haue receiued none of your Or∣ders, and Vsages from the Heathens. Your owne Glose noteth vpon the De∣crées, Clerici euntes ad Tumulos mortuorum portabant secum Sacramenta Corporis,* 1.1677 & Sanguinis Christi: & super tumulos ea distribuebant. Et haec Consuetudo facta fuit a Gentibus: The Clerkes (or Priestes) goeing to the graues of the deade, carried with them the Sacramentes of the Body, and Bloude of Christe: and made distribution thereof ouer the graues. And this same Custome vvas vsed emong the Heathens. Nicolaus Leonicenus saith,* 1.1678 Isidis Sacerdotes in Aegypto vtebātur Lineis vestibus, & semper erāt deronso capillo: quod etiam per manus traditum ad nostra vs{que} tempora perue∣nisse videtur. Siquidem ij, qui apud nos Diuino Cultui, & Sacris Altaribus praesident, barbam, comam{que} nutrire prohibentur: & in Sacris vtuntur lineis amictibus: The Priestes of y^e Goddesse Isis in Egypte vsed to weare linen surplesses, and euermore had theire heade shauen: Whiche thinge seemeth to haue benne deriued from them vnto our time, from hande to hande. For they, that emonge vs Minister Goddes Seruice, and serue the Holy Aultars, are forebidden to suffer the heare of theire heade, or theire bearde to growe: and in theire Diuine seruice vse Linen Garmentes.* 1.1679 Epiphanius saithe, that the Heretiques called Colly∣ridiani, vsed to set foorth, & to carrie about Breade (no doubte, but the Sacramente) in y^e Honoure of y^e Blessed Virgine Marie. Nazianzenus séemeth thus to cōplaine of somme sutche vnséemely behaueours in his time: Quid referam, saithe he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉? What shal I speake of the Holy Mysteries turned now into a plaie, or a Comedie? For so Claudius Du Sainctes your owne Doctour expoundeth these woordes, Mysteria in comoedias conuersa.

Of the like disorder of the Heathens, Apuleius séemeth to saie, Dicimus Deos in∣cedere humanis pedibus: Wee tel you, that our Goddes goe on mennes feete. The whole difference bitwéene you, and them, in this behalfe, standeth onely in this, that your God goeth on Horse féete,* 1.1680 and theire on mannes féete.

But the Holy Sacramente of Christes Deathe was neuer appointed vnto vs to this ende, to be carried thus aboute in open shewe: but onely to be receiued, as Christe him selfe commaunded, in remembrance of his Body, and Bloude. And therefore S.* 1.1681 Cyprian saithe, Recipitur, non includitur: It is receiued: it is not shut vp.

That ye allege, as out of S. Augustine, that the Painimes founde faulte withe the Christian people, for Honoure donne to the Body, & Bloude of Christe, vnder your Fourmes of Breade, & Wine, it is an open, and a manifeste Vntruthe. For S. Augustine in that place speaketh not one woorde, neither of the Body, and Bloude of Christe: nor of your Fourmes, and Accidentes: nor of any manner A∣doration, or honoure donne vnto the Sacramente. It shal behoue you to write hereafter more aduisedly: Otherwise the Learned wil saie, ye either knowe not, or care not,* 1.1682 what ye write. This Obiection of S. Augustine is answeared more at large in my Former Replie.

Touchinge the mater,* 1.1683 S. Augustine saith, Deus meus vbi{que} Praesens est, vbi{que} totus, nusquam inclusus: qui possit adesse secretus, abesse non motus: My God is euery∣where Presente, euerywhere whole, shut vp, or inclosed novvhere: Hable secretely to be Presente,* 1.1684 and to be Absente without mouinge. And S. Chrysostome saith, Magnum, crede mihi, bonum est, Scire, quid sit Creatura, & quid sit Creator: & quae sint Opera, quis verò Opifex. Si enim hoc diligenter scirent discernere Haeretici, nunquam vti{que} omnia confunderent, &, quae Sursum sunt, facerent Deorsum. Non dico, quòd Coe∣lum, & Stellas deorsum, terram autem sursum ducerent: sed quòd Regem ab excelsis

Sedibus deducentes cum Creaturis, & Operibus collocauerint: Creaturam ve∣rò Diuinis honoribus affecerint. Beleeue me, it is a greate matter, to vnderstande, what is the Creature, and what is God the Creatoure: what are the Woorkes, and what is the VVoorkeman. For, if theise Heretiques coulde make diligente difference hereof, they would not thus make confusion of al thinges, nor place those thinges beneathe, that be aboue. I meane not, They either pulle down the Heauen, or the Starres, or set vp the Earthe (in theire Place): But that they pulle downe the Kinge him selfe from his high throne, and place him emongest his vvoorkes and Creatures: and of the other side, vvoorshippe a Creature vvith Godly Honoure.

The Apologie, Cap. 15. Diuision. 2.

Bisides, where they saie, and sommetime doo persuade fooles, that they are hable by theire Masses to distribute, and applie vnto mennes commoditie al the Merites of Christes Deathe, yea, al∣though many times the parties thinke nothing of the mater, and vn∣derstande ful litle, what is donne, this is a Mockerie, a Heathenishe fansie, and a very ioie. For it is our Faith, that applieth the Deathe, and Crosse of Christe to our benefite, & not the Acte of the Massinge Prieste. Faithe had in the Sacramentes (saithe Augustine) doth iu∣stifie, and not the Sacramentes.* 1.1685 And Origen saithe: Christe is the Prieste, the Propitiation, and Sacrifice: vvhiche Propitiation commeth to euery one by meane of Faithe. And so, by this rec∣keninge, wee saie, that the Sacramentes of Christe, without Faithe, doo not once profite these, that be a liue: a greate deale lesse doo they profite those that be deade.

M. Hardinge.

* 1.1686 Leaste any piece of your Apologie should be without a witnes, for proufe that ye are his chil∣dren, who is the father of lies: ye make vs to affirme, that by our Masses we distribute and applie to men indifferently, how: so euer they be disposed, for so ye meane, as it appeareth partely by that ye saie here, and special by your Doctrine other wheres vttered, al the Merites of Christes Deathe. But tel vs,† 1.1687 who euer taught this Doctrine in the Catholike Churche?

Yea, God is so good, and prone to bestowe his mercie, that, not onely when a man is through faithe prepared for it, he geueth it abundantly vnto him: but also though he of his owne parte haue no faithe presently, yet for others sake, whiche are Gods derely beloued frendes, he farethe the better, and hath that gifte obteigned to him.* 1.1688 As, when S. Steuen praied at his deathe for those, that per∣secuted him, for whom prayed he then, but for those, who had no Faithe at al in Christe? And when this grace was geuen vnto them, as that from theire Iewishnes they came to the faith of Christe, who shal exclude that blessed Martyr from this worship and honoure, that throughe his praier, as by one special meane, that grace was applied vnto them?

VVhat effecte his praier tooke,* 1.1689 if any man thereof doubte, he maye thinke it to haue wrought mutche for the benefite of others of lesse malice, seinge that it did so mutche in Paule. VVho as the Scripture saithe, yet breathinge out threatninges and slaughter againste Christes Disciples. was so chaunged and conuerted, that of a Persecutour he became an Apostle. For, as S. Augustine writeth, Si Sanctus Stephanus sic non orasset, Ecclesia Paulum non haberet: If S. Steuen had not praied so, the Churche shoulde not haue had Paule. Nowe, if those that be no Priestes, without publike Auctoritie of Consecrating the Body and Bloude of Christe, yet by waie of praier doo obteine, that men be conuerted to the Faithe, whiche is the applyinge of one fruite of Christes merites, mutche more the publike Minister, and Bishop, whiche assumpted from amonge men, is ordeined for men, in matters belonginge to God, that he may offer vp giftes and Sacrifices for sinnes.

And nowe if ye liste to learne what kinde of applyinge we vse in our Masses,* 1.1690 we doo offer vp vnto God firste,* 1.1691† 1.1692 his Sonne, representinge his passion, and celebratinge the memorie of the same* 1.1693 ac∣cordinge to Christes institution.

But what measure of good we procure them, to God onely is that knowen. If (as the Learned Bishop Prosper saithe) the grace of our Sauiour passe ouer some Persons (as we see it to happen) and if the Praier of the Churche (wherein the Sacrifice is conteined, after S. Augustines Minde) be not admit∣ted for them: it is to be referred to the secrete iudgèmentes of Goddes iustice, and it is to be acknow∣ledged, that the depth of this secrete may not be opened in this life.

The B. of Sarisburie.

Thus ye saie, M. Hardinge: Ye make vs to affirme, that by our Masses wee distribute; and applie to menne indifferently the Merites of Christes Deathe: howe so euer they be disposed in to∣ken, that ye are the Children of him, who is the Father of lies. Therefore ye saie, Tel vs, who euer taught this Doctrine in the Catholike Churche?

If ye be so vnskilful, M. Hardinge, and so far to séeke in your owne Doctours, then it maie please you to vnderstande, that the moste Catholique Pillers of your Catholique Churche haue euen thus taught vs. Thomas de Vio, otherwise cal∣led Caietanus, a Catholique Cardinal of your Catholique Churche of Rome, in the Conference he had at Augusta in Germanie with Doctour Luther, saide thus, Fides non est necessaria accessuro ad Eucharistiam:* 1.1694 Faith is not necessarie for him, that wil receiue the Sacramente of thankes geuinge. Notwithstandinge otherwheres he acknowledgeth, this was an errour: and confesseth, it was commonly receiued and beleeued of many, euen in your Catholique Churche of Rome. Thus he wri∣teth. In hoc videtur communis multorum error,* 1.1695 quod putant, hoc Sacrificium ex so∣lo Opere Operato habere certum Meritum, vel certam satisfactionem, quae applicatur huic, vel illi: Herein standeth the Common Errour of many, that thei thinke, this Sa∣crifice hath a certaine Mente, or Satisfactiō, whiche is applied to this man, or to y^• man (not by meane of the Faithe of the receiuer, but) by the Onely meane of the Woorke, that is wrought (by the Prieste).* 1.1696 Gabriel Biel saith, The Prieste receiueth the Sacramente: and the vertue thereof passeth into al the Members of the Churche. Iacobus de Va∣lentia saithe, The Prieste is the Mouthe of the Body. Therefore, when the Prieste receiueth the Sacramente, al the Members are refreased. Againe he saithe, Nos Communicamus Ore Sacerdotis: Wee, that be of the People, doo Communicate, or receiue the Sacramente, by the Mouthe of the Prieste.* 1.1697 Thomas of Aquine youre Angelical Doctour saithe thus, Sicut Corpus Domini semel oblatum est in Cruce pro debito Originali, ita offertur iugiter pro quotidianis delictis in Altari: As the Bo∣dy of our Lorde was once offered vpon the Crosse for the debte of Original Sinne, so it is daily offered vpon the Aultare for the debte of Daily Sinnes.

This Doctrine, not longe sithence, was holden for Catholique, and was strong∣ly mainteined by your Catholique Doctours. Catharinus, one of the woorthies of your Late Chapter of Tridente,* 1.1698 saith, Apparet, quòd pro peccatis sub Nouo Te∣stamento, post acceptam Salutaris Hostiae in Baptismo efficaciam commissis, non habe∣mus pro Peccato Hostiam illam, quam Christus obtulit pro Peccato Mundi, & pro delictis Baptismum Praecedentibus: Non enim nisi semel ille Mortuus est: Et ideò semel duntaxat hostia illa ad hunc effectum applicatur: It appeareth, that for the Sinnes committed vnder the Newe Testamente, after that wee haue receiued in Baptisme the Power of the Healthful Sacrifice, vvee haue nomore that sacrifice for Sinne, vvhiche Christe once offered for the Sinne of the VVorlde, and for sinnes com∣mitted before Baptisme. For Christe neuer died but once. And therefore that Sacrifice of Christe Crucified is applied vnto vs once onely to this effecte.

Hereby M. Hardinge, ye maie sée, that this Doctrine lacketh no defence emongest

your Catholiques.* 1.1699 The summe, and meaninge hereof is this, That our Sinnes committed after Baptisme, are not foregéeuen by the Death of Christe, but One∣ly by the Sacrifice of the Masse. Whiche thinge, what it séemeth to you, I can∣not tel: But vnto al Godly eares it seemeth an horrible greate blasphemie.

Here, to speake of Praiers, specially in so large a sorte, it was far imperti∣nente to your pourpose, as beinge vtterly no parte of this question.

The Merites of Christes Deathe, whereof wée entreate, are conueied vnto vs by God, and receiued by vs. God conueieth them to vs onely of his Mercie: and wée receiue them Onely by Faithe. But the waies, whereby either to procure Goddes Mercie, or to enkendle our Faithe, are many and sundrie. Goddes Mercie is procured sommetime by Praier, sommetime by other Meanes. But to bréede, or encrease Faith in vs, there are moe waies, then can be reckened. Somme menne are moued Onely by the Hearinge of Goddes Woorde: Somme others by the beholdinge,* 1.1700 and weighinge of Goddes Miracles. Iustinus the Martyr was firste alluered to the Faithe by the crueltie of the Tyrannes, and by the Con∣stancie, and Patience of Goddes Sainctes.* 1.1701 S. Cyprian saith, Tanta est vis Mar∣tyrij, vt per illam credere etiam cogatur, qui te vult occidere: So greate is the Power of Martyrdome, that thereby euen he is forced to beleeue, that woulde kille thee. S. Augustine saithe,* 1.1702 He was sturred vp to comme to Christe, by readinge a Hea∣then Booke written by Cicero, called Hortensius. Thus he saithe, Ille Liber mu∣tauit affectum meum, & ad ••eipsum, Domine, mutauit Preces meas: That (Hea∣then) Booke changed my minde, and turned my praiers, ô Lorde, vnto thee.

Emonge other causes, the Sacramentes serue specially to directe, and to aide our Faithe:* 1.1703 For they are, as S. Augustine calleth them, Verba visibilia, Visible VVoordes: and Scales, and Testimonies of the Gospel.

All this notwithstandinge, wee saie, It is neither the Woorke of the Prieste, nor the Nature of the Sacramente, as of it selfe, that maketh vs partetakers of Christes Deathe,* 1.1704 but onely the Faithe of the Receiuer. S. Augustine saithe, Vnde est ista tanta Virtus Aquae, vt Corpus tangat, & Cor abluat, nisi faciente Ver∣bo? Non quia dicitur, sed quia creditur: From whence hathe the Water this greate power, that it toucheth the Body, and wassheth the Harte, sauinge by the VVoor∣kinge of the VVoorde? Not for that it is pronounced, but for that it is be∣leeued.

So saithe Hesychius,* 1.1705 Gratia Dei comprehenditur Sola Fide: The Grace of God (of our parte) is receiued by Onely Faithe. So saithe Cyrillus, Siclus Fidei nostrae Formam habet. Si enim Fidem obtuleris, tāquam Pretium, à Christo, velut A∣riete immaculato in hostiam dato, accipies Remissionem Peccatorum: The Sicle hath the Fourme of our Faithe. For if thou offer vp thy Faithe, as the Price, thou shalt receiue Remission of thy Sinnes, from Christe that vnspotted Ramme, that was geeuen for a Sa∣crifice.

Where ye saie, ye offer vp Christe, the Sonne of Godde, Really, and Substan∣tially vnto God the Father, If ye speake in your dreame, it is a very pleasante phantasie: but if ye be awake, and knowe, what ye saie, then is it a greate blasphe∣mie: as in my Former Replie it maie appeare more at large.* 1.1706

The Apologie, Cap. 16. Diuision. 1.

And as for theire bragges, they are woonte to make of theire Pur∣gatorie, though we know, it is not a thing so very late risen emōgest them, yet is it no better then a blockishe, and an olde Wiues deuise.

M. Hardinge.

Purgatorie semeth not to vs a thinge, that wee shoulde mutche bragge of, no more then ye•• wil

bragge of Hel.* 1.1707 VVe tremble at the remembrance of it rather then bragge of it. VVel, howe so euer it be,* 1.1708 wil ye, nil ye (we see)* 1.1709 ye be driuen to confesse the same to be no newe thinge.

In deede if you cal them Papistes, among whom the Doctrine of praieing for the deade,‡ 1.1710 where∣of necessarely foloweth the Doctrine of Purgatorie, is deliuered, taught and holden: then are the Apo∣stles, who deliuered it by Tradition, (as Chrysostome and Damascene reporte) Papistes. Firste,* 1.1711 foras∣mutche as nothing that is defiled commeth into the Kingdome of Heauen, and some departe out of this Life, though in the Faithe of Christe, and Children of the Euerlastinge Kingdome, yet not throughly and perfitly cleane: it remaineth, that sutche after this Life before they come to the place of Euer∣lastinge ioye,* 1.1712 haue theire Purgation. Furthermore the Apostle saithe, Seeinge then we haue these promises derely beloued, let‡ 1.1713 vs cleanse our selues from al filthines of the Fleashe, and Spirite, ma∣kinge perfite our satisfaction in the feare of God. VVho seeth not hereof to folowe, that to many, whiche be iustified, somewhat of satisfaction, and Holynes lacketh? VVhiche if they be taken from hence, before they atteine to the measure of Holynes requisite, be they not then after this Life in state to be purged and cleansed?

The B. of Sarisburie.

Here are wée comme to the Paper VValles, and Painted Fieres of Purgatorie. For so it liked M. Harding, not longe sithence, pleasantly to sport at it in the Pul∣pites, as a bugge méete onely to fraie Children. Yet now, vpon better aduise, and déeper studie, he tremblethe, God wote, and quaketh for feare, to remember the tormentes, that somme body hath sithence tolde him to be there. Howe be it, Let him not so mutche dismaie him selfe. The Pope, as he either firste made it, or receiued it by hande from the Heathens, and firste allowed it, euen so hathe he the whole Iurisdiction, and Power ouer it, and commaundeth in, and out at his pleasure.

Whether ye make bragges hereof, or no, I leaue it in question. Certainely for this,* 1.1714 and other like causes, One of your felowes saithe, Papa potest, quicquid Deus ipse potest: The Pope can doo, vvhat so euer God him selfe can doo. An other saith, Animae existentes in Purgatorio, sunt de Iurisdictione Papae: & Papa, si vellet,* 1.1715 posset totum Purgatorium euacuare: The Soules being in Purgatorie, are (in the Popes Peculiare, and) vnder the Popes Iurisdiction: and the Pope, if it might stande with his pleasure, were hable (to make gaole deliuerie, and) to auoide al Pur∣gatorie. And to this pourpose,* 1.1716 The Pope him selfe Commaundeth, and Char∣geth the Angels of God, to fetche foorthe from thence, whom so euer, and howe many so euer he wil haue deliuered, as hereafter in a place more conuenient it shal better appeare. If these séeme to be no bragges, then let them hardly be called by somme other name, that maie seeme to please you better.

Ye take good holde, in that wée Confesse, This Imagination of Purgatorie is no Newe fansie. Howe be it, your aduantage herein is not so greate. There haue benne errours, and great errours from the beginninge. S. Augustine saith, Origenes ipsum Diabolum, at{que} Angelos eius post grauiora pro Meritis, & diuturniora supplicia,* 1.1717 ex illis Cruciatibus eruendos, atque sociandos Sanctis Angelis credidit: The Ancient Learned Father Origen beleued, that the Diuel him selfe, and his Angels, after greate, and long pounishement suffered for theire wickednesse, shalbe deliuered from theire tor∣mentes, and shalbe placed (in Heauen) with the Holy Angels of God.* 1.1718 Origen him selfe saith, There were somme, that thought, that Christe should goe down into Helle, and there be Crucified againe, to saue them, that by his Preachinge, and Former Death could not be saued. Againe y^e same Origen saith of him, selfe, Ego puto, quòd post Resurrectionē ex mortuis indigebimus Sacramento cluente nos▪* 1.1719 at{que} Purgante: I thinke, that after vvee shal rise againe from the Deade, wee shal haue neede of the Sacramente (of Baptisme) to washe vs, and to Purge vs cleane.

S. Augustine saithe,* 1.1720 Quidam nullas Poenas, nisi Purgatorias, volunt esse post Mortem: Somme menne wil haue no pounishemente to bee after Deathe, but onely the paines of Purgatorie.

Euen in Paules time there were somme,* 1.1721 that, being aliue, were Baptized for the deade. And by the Councel of Carthage it appeareth, there were somme, that vsed to thruste the Sacramente into the Mouthe of the Deade Body, meaninge thereby, as it maie be thought, to procure somme relife for the Soule. The woordes be these: Placuit, vt Corporibus defunctorum Eucharistia non detur. Dictum est e∣nim à Domino, Accipite, & Edite. Cadauera autem nec accipere possunt, nec Edere: Wee thinke it good, y^t the Sacramente be not geuen to the Bodies of the Deade. For our Lorde saithe, Take, and Eate. But Deade Bodies can neither Take, nor Eate. These were Ancient Errours in olde time, as it is easy to be séene.

As for the fantasie of Purgatorie, it sprange firste from the Heathens, and was receiued emongest them in that time of darkenesse, long before the comming of Christe: as it maie plainely appeare by Plato, & Vergile, in whom ye shal finde described at large,* 1.1722 the whole Common Weale, and al the Orders, and Degrées of Purgatorie. S. Augustine saithe, The Olde Heathen Romaines had a Sacrifice, whiche they called Sacrum Purgatorium, A Purgatorie Sacrifice.

You saie, If they be Papistes, that Defende Purgatorie, then muste Christes Apostles néedes be Papistes. For they haue taught vs Purgatorie, (not by any woorde that euer they wrote, but) by Tradition. This is as true, as that S. Peter saide Masse in Rome with a Golden Cope, and a Triple Crovvne. Onlesse per∣haps somme man wil thinke,* 1.1723 where as S. Paule saith, Homines Priuati Veritate, existimantes quaestum esse pietatem: They be menne voide of Truthe, thinkinge that theire gaine is Godlinesse:* 1.1724 Or, where as S. Peter saithe, Per auaritiam fictis sermonibus nego∣••iabuntur de vobis: Through couetousnesse by fained talke they shal make sale of you, that by these woordes they gaue vs Warninge of the very Fourme▪ and Doctrine of your Purgatorie. For better Authorities, then these be, I recken, ye can lightly finde none.

As for Praier for the Deade, whiche, ye saie, ye haue receiued by Tradition from the Apostles, notwithstandinge it were graunted to be true, yet dooth it not euermore importe Purgatorie. For Chrysostome, and Basile in theire Liturgies make theire Publike, and solemne Prater in this sorte: Offerimus tibi rationalem hunc cultū,* 1.1725 pro in Fide requiescētibus, Maioribus, Patribus, Patriarchis, Prophe∣tis, & Apostolis, Praeconibus, & Euangelistis, Martyribus, Confessoribus, &c. Praecipuè verò pro Sanctissima, immaculata, super omnes benedicta, Domina nostra Deipara, & semper Virgine Maria: Wee offer, O Lorde, vnto thee this reasonable seruice for them, that reaste in Faithe, Our Elders, Our Fathers, The Patriarkes, the Pro∣phetes, the Apostles, the Preachers, the Euangelistes, the Martyrs, the Confes∣sours, &c. Specially for the moste Holy, without spotte, blessed aboue al, our Lady Goddes Mother, and euer Virgine Marie. S. Cyprian saithe in like manner, Sacrificamus pro Martyribus,* 1.1726 VVee make Sacrifice for the Martyrs. Yet, I trowe, ye wil not conclude hereof, that the Patriarkes, Prophetes, Apostles, Preachers, Euange∣listes. Martyrs, Confessours, and the Blessed Virgine Marie, were al in Purgato∣rie. Otherwise ye woulde mutche enlarge the Popes Dominion.

Of the other side, in your Masses for the Deade, ye haue vsed to praie thus: Libera eos à Tartaro: è profundo Lacu: ex Ore Leonis: Deliuer them O Lorde (not from Purgatorie, but) from Hel: from that deepe Doungeon: from the Lions Mouthe. I trowe, ye are not so mutche thral vnto the Pope, that ye wil turne, the Lions Mouthe, the Deepe Doungeon, and al the worlde, and Helle it selfe, into Purgatorie. Thus ye sée, M. Hardinge, by your owne Doctrine, ye maie

praie for the Deade,* 1.1727 and yet be neuer the neare of your Purgatorie.

But to healpe forewarde the mater, at the leaste by somme Natural reason, ye saie thus, For as mutche as nothinge, that is defiled, commeth into the Kingdome of Heauen, and somme departe oute of this Life, though in the Faithe of Christe, and Children of the Euerlastinge King∣dome, yet not throughly and perfitely cleane, it remaineth, that sutche, after this Life, before they comme to the Place of Euerlastinge toie, haue theire Purgation. To warrante your Minor in this Argumente, ye bringe in the woordes of S. Paule, as rightly, and as wel to pourpose, as your manner otherwise is commonly to handle the Scriptures: Though our outwarde man be corrupted,* 1.1728 and weakened (whiche woordes S. Ambrose expoundeth thus, By Oppression, by Stripes, by Hunger, by Thirste, by Colde, by Nakednesse) Yet our Soule is renewed, and made stronger daie by daie. And againe, Let vs cleanse our selues from al filthinesse of Fleashe,* 1.1729 and Sprite. Ergo, saie ye, VVe must confesse by force of theise VVoordes, that there muste needes be a place, wherein to Purge vs cleane af∣ter this Life. Here maie wée a litle put you in remembrance by the waie: If wée cleanse our selues, accordinge to these woordes of S. Paule, from al manner filthi∣nesse, bothe of Fleashe, and of Sprite, I beseeche you, what remaineth there then further, to be Purged in Purgatorie?

Howe be it, to proue the Imperfection, and corruption of Nature, that euer∣more hangethe in our Fleashe, ye might, in my Iudgemente, haue alleged many other Authorities,* 1.1730 far more pregnante, and clearer, then these. Esai saithe, Al our righteousnesse is like vnto a fowle stained cloute: Iob saithe, Inter Sanctos eius nemo est Fidelis: Et Coeli non sunt mundi in Conspectu eius: Emonge the Sainctes of God, there is none Faitheful:* 1.1731 The Heauens are not Cleane in his sight. S. Paule saithe, I knovve there is no good thinge in my Fleashe. S Augustine saithe, Let the Apostles of Christe them selues saie, O Lorde, foregeeue vs our offences.

Sutche imperfections, and Corruptions, while wee liue, wee euermore carrie in our Fleashe. Therefore, saie you, To be Purged hereof, that wee maie be cleane, and fitte to enter into Heauen, wee muste needes passe thoroughe the Fieres of Purgatorie. By this meane ye haue wel enlarged the Popes Iurisdiction. For this beinge true, nei∣ther is there, nor neuer was there any Creature, neither Prophete, nor Apostle, nor Martyr, nor Angel, nor Archangel, nor Heauen it selfe, Christe onely exce∣pted, but of force muste be cleansed in your Purgatorie.* 1.1732 And therefore Origen, a greate fautoure of this erroure, saith thus, Vt ego arbitror, Omnes nos neces∣se est venire in illum Ignem: etiamsi Paulus aliquis sit, vel Petrus: As I suppose, al vvee muste needes comme into that Fiere: Yea althoughe it be Paule, or Peter.* 1.1733 And therefore he saithe, as it is alleged before, Ego puto, quòd & post Resurrectionem ex Mortuis, indigebimus Sacramento eluente nos, atque Pur∣gante. Nemo enim abs{que} sordibus Resurgere poterit. Neque vllam puto posse animam reperiri, quae vniuersis statim vitijs careat: I thinke, that after the Resurrection from the deade, vvee shal neede the Sacramente (of Baptisme) to vvashe vs, and to make vs cleane. For noman can rise againe vvithout filthe. Neither doo I thinke, there can any Soule be founde, voide from al manner of Sinne.

But al these be vaine fantasies: I meane, as wel these of M. Hardinge, as also the other of Origen.* 1.1734 S. Iohn saith, Sanguis Iesu Christi Filij Dei purgat nos ab omni Peccato: The Bloude of Iesus Christe the Sonne of God Purgeth vs, and maketh vs cleane from al our Sinnes. The Prophete saithe, In what hourre so euer a sinner shal repente, and mourne for his sinnes, he shalbe safe. Esai saithe, If your Sinnes shalbe as redde as Scarlet,* 1.1735 yet shal they be made as white, as snowe. S. Paule saithe, Christus Purgationem Peccatorum nostrorum fecit: Christe (by his

Bloude) hathe vvrought the Purgation of our Sinnes.* 1.1736 Therefore. S. Cyprian saithe,* 1.1737 Sanguis tuus, Domine, non quaerit vltionem: Sanguis tuus lauat crimina, Peccata condonat: Thy Bloud, ô Lorde, seketh no reuenge: Thy Bloude vvas∣sheth our Sinnes, and Pardoneth our trespasses.

And, whereas you telle vs, out of somme Heathenishe fantasie, that Sinnes cannot be washte awaie, but with longe tracte of time, and paine in Purgatorie, S. Cyprian saithe,* 1.1738 In eodem articulo temporis, cùm iam anima festinet ad exi∣tum, & egrediens ad labia expirantis emerserit, Poenitentiam Clementissimi Dei benignitas non aspernatur. Nec Serum est, quod Verum est: In that very moment of time, euen vvhen the Soule is ready to passe, and is euen at the lippes of the partie ready to yelde vp the Sprite, the goodnesse of our moste merciful God refuseth not repentance. And vvhat so euer is truely donne, is neuer too late.

S. Chrysostome saithe,* 1.1739 Latro in Cruce ne{que} vno die opus habebat. Et quid di∣co, vno die? Ne{que} breui hora. Tanta est Dei erga nos Misericordia: The Thiefe on the Crosse needed not so mutch as one daie, to repēte him selfe. What speake I of one daie? No, he needed not one houre. So greate is the Mercie of God towarde vs.

Of the other side, if any man departe hence without repentance, S. Augustine saithe,* 1.1740 Imparatum inueniet illum Dies Domini, quem Imparatum inuenerit suae vitae huius vltimus dies: Him shal the daie of the Lorde finde vnprouided, whom the laste daie of this life findeth vnprouided.* 1.1741 S. Ambrose saithe, Qui hîc non accipit Re∣missionem Peccatorum, ibi non erit: He that here in this life receiueth not Remission of his Sinnes, shal not be there. And S. Hierome expoundinge these woordes of Christe, Thou shalt not goe foorthe thence, vntil thou haue paide the laste farthinge, saithe, thus,* 1.1742 Significat semper non exiturum else: quia semper soluat nouissimum quadrantem, dum sempiternas Poenas terrenorum Peccatorum luit: Christes meaninge is, that he shal neuer comme out: for that he muste euermore paie the laste farthinge, whiles he suffereth euerlastinge pounishemente for his Sinnes committed in this worlde.

So saithe S. Augustine, Donec soluas nouissimum quadrantem: Miror, si non cam significat poenam, quae vocatur Aeterna: Vntil thou paie the laste farthing: I mar∣ueile, but he m••••••eth that paine, vvhiche is called Euerlastinge.

Hereby, M. Hardinge, I thinke, it maie partely appeare, that you mainteine your painted Fire, and Paper VValles, with painted Authorities, and Paper Reasons. Verily the Christian people of the Easte Churche of God, whiche sommetime was as greate, and as famous, as the Churche of the Weast, notwith∣standinge they beleeued in God, and his Christe, and knewe there was boothe Hel, and Heauen, yet in your Purgatorie thei had no skil. One of your Doctoures saithe,* 1.1743 Vs{que} in Hodiernum diem Purgatorium non est a Graecis creditum: Vntil this daie, of the Grecians, or of the Easte Churche, Purgatorie vvas neuer bele∣ued. Therefore ye cannot iustely saie, that your fantasie herein was euermore accoumpted Vniuersal, or Catholique.

The Apologie, Cap. 16. Diuision. 2.

Augustine in deede sommetime saith,* 1.1744 there is sutch a certaine place: sommetime he denieth not, but there maie be sutch a one: sommetime he doubteth: sommetime againe he vtterly denieth, there is any at al, and thinketh, that menne are therein deceiued by a certaine Natural good wil, they beare theire frendes departed. But yet of this one Erroure hathe there growen vp sutche a haruest of those Massemon∣gers, that, the Masses beinge solde abroade commonly in euery Corner,

the Temples of God became shoppes, to geate monei: and selie soules were borne in hande, that nothing was more necessarie to be bought. In deede there was nothinge more gaineful for these menne to selle.

M. Hardinge.

VVel railed. If your reasons, or Authorities were so piththy, as your mockes and scoffes be spi∣teful, ye were to be hearde. But thankes be to God, that sutche shrewed beastes haue shorte hornes.* 1.1745 Nowe to S. Augustine. And as Festus sayde to S. Paule, Haste thou appealed to Caesar? to Caesar shalt thou goe: So saie wee to you, though not hauinge that Auctoritie ouer you, whiche Festus had ouer S. Paule: To Augustine ye referre this mater, and by Augustine shall ye be iudged.

I woulde alleage vnto you sundrie places of the* 1.1746 Scriptures, whiche maie Sufficiently proue Purgatorie to a Christen man, that is not contentious, but that wil we doo hereafter as occasion ser∣ueth. Nowe to Saincte Augustine.* 1.1747 VVe saie plainely, that S. Augustine affirmeth Purgatorie, and that it‡ 1.1748 cannot be shewed where he doubteth of it, mutche lesse where he vtterly denyeth any sutche to be. In sundry places of his woorkes he expoundeth the woordes of S. Paule to the Corin∣thians of Purgatorie, where the Apostle saithe, that the woorkes, whiche be builded vpon the fun∣dation (whiche is Christe) shalbe tried by Fire. In the 21. Booke de Ciuitate Dei, after that he hathe declared his iudgemente touchinge paines of diuerse sortes, whiche men suffer for Sinnes com∣mitted, he saithe thus: But paines temporal some suffer in this life onely: some after theire Death: some both now and also then, yet before that moste seuere and laste iudgemente.

May it therefore please you Syrs, to reade S. Augustine in some sutche places (for to reade al that he hathe written to that ende were very mutche,* 1.1749 and a greate lette to your domestical cares) and I thinke verily ye wil secretly agree in iudgemente with vs, thoughe for shame and consideration of the stage ye plaie your parte on, openly the same ye wil not confesse. And therefore in his booke de Haeresibus ad Quoduultdeum, he condemneth Aërius of Haeresie (and so consequently al others that be of his opinion) because to the Heresies of the Arians he had added this, also, that none ought to praie, or make oblation for the deade.

VVhere ye make S. Augustine very vncertaine in this pointe, as though he saide sommetime there is sutche a certain place, sometime there maie be sutche a one, sometime he doubted of it, sometime plainely denied any sutche to be: either ye vnderstande not S. Augustine, or ye saie contrary to your owne knowledge. Verily ye be too bolde with him.‡ 1.1750 Firste that he denieth Purgatory, that is false. And where ye alleage Hypognostica in the margent of your booke, reade it once againe at my request, and your selues wil saie: the place proueth not your purpose.* 1.1751 The Author of that woorke, whether he were S. Augustine, whiche Erasmus beleueth not, or who so euer he was, denieth not Purgatory: but that after the daie of general iudgemente there is any place of Euerlastinge rest, or paine, but the Kingdome of Heauen, and Hel, that he denieth. VVhiche we also denie. And there he spea∣keth againste the Pelagians,* 1.1752 who, as S. Augustine writeth of them ad Quoduultdeum, promised to infantes dyinge without Baptisme a certaine euerlastinge and blessed life without and besides the Kingedome of God. VVhiche Heresie in sundry places he reproueth. It seemeth the woorde Pur∣gatorium, noted in the margent of that booke* 1.1753 by thunlearned Printer, begiled you. VVhiche she∣weth howe profoundely ye be seene in the Doctores.* 1.1754 The thinge, he doubted of, touchinge this mat∣ter, is this: VVhether those temporal paines do onely punishe for the‡ 1.1755 Satisfaction of the Iustice of God, or also do purge and correcte the soules of the deade in sutche wise, as temporal paines are wont to do in this life. But nowe, whether the smarte, and sorowe of thinges lefte behinde, whiche pro∣ceded in this life of Carnal affection, remaine also to the soules after theire departure from the Body, whereof S. Augustine sheweth him selfe to stande in doubte in Enchiridio ad Laurent. cap. 68. & 69. and whether the fyre whiche soules feele in Purgatory as it paineth them,* 1.1756 so also do by degrees di∣minishe and correcte those venial and Secular affections, whiche they carried with them at theire Deathe, or whether deathe it selfe do so ende them, as there remaine not any correction of the minde

yet beinge vicious,* 1.1757 but onely the punishemente of the sinne paste: that is the thinge, whereof S. Augustine‡ 1.1758 semeth to haue doubted. In effecte his question is, whether the Fire of Purgatorie be not* 1.1759 double. The one whiche punisheth the Venial sinne past: the other whiche diminisheth and ta∣keth awaie thaffection of sinne yet remaininge. Of the firste he doubteth not: of the other he saith, non redargno,* 1.1760 quia forsitan verum est, I saye not againste it, for per aduenture it is true.

The B. of Sarisburie.

Wée raite at you, M. Hardinge, euen as Christe railed at certaine others, in whoes steppes ye séeme to treade, for that they had made of the House of God a Caue of theeues.

The places of the Scriptures, whiche ye thought it beste to passe ouer, and whereby your Purgatorie by your iudgemente vndoubtedly maie be proued, if a man be not very contentious,* 1.1761 I trowe, be these: Verily, Verily, I saie vnto you, he that heareth my Woorde, and beleeueth in him, that sente me, hath Euerlastinge Life: and shal not comme into damnation: but hathe passed from Deathe vnto Life. Or, that Esai the Prophete saithe of Christe:* 1.1762 He was wounded for our transgressions: He was bro∣ken for our iniquities: The chastisemente of our Peace was vpon him: and with his stripes wee were made whole. Or, that S. Paule saith, Christe hath taken the Obligation, that was againste vs,* 1.1763 and hathe fastened it vnto his Crosse. Or, that S. Iohn saith, Blessed be the Deade, that die in the Lorde. Euen so saithe the Sprite. For they reste from theire laboures: and theire Woorkes folowe them. He saithe not, they be in Purgatorie: but, they reste from theire Laboures.* 1.1764 And againe, They shal hunger nomore: They shal thirste nomore. For the Lambe, whiche is in the middes of the throne, shal gouerne them, and shal leade them (not into Purgatorie, but) vnto the liuely Fountaines of VVaters: and God shal wipe a waie al teares from theire eies. These, or sutche other like Places, I trowe, they be, whereby ye assure your selfe so certainely of your Purgatorie.

But vnto S. Augustine, wée haue appealed: and to S. Augustine, ye saie, wée shal goe. Howe be it, if ye consider the mater wel, ye shal finde, that our ap∣peale liethe not vnto S. Augustine. It had benne more indi••ferente dealinge, to haue saide with S. Bernarde,* 1.1765 Ad Euangelium appellasti: & ad Euange∣lium ibis: Ye haue appealed vnto the Gospel: and vnto the Gospel ye shal goe.

As for S. Augustine, notwithstandinge his Authoritie be greate, and his learninge deepe, yet in these cases, as it shal wel appeare, he can be but a doubteful Iudge. And a doubteful Iudge, so far foorthe, as he doubteth, is no Iudge.* 1.1766 Your owne Canon telleth you, In erroris Labyrinthum nonnulli intricando impingunt, cùm ante iudicant, quàm intelligant: Many menne geuinge Iudgemente before they can vnderstande, by entanglinge them selues, fal into a Maze of errour. For howe can he pronounce sentence of that, he confesseth, he knoweth not? Or how can he assure vs,* 1.1767 that is not hable to assure him selfe?

Touchinge the certainetie of this Doctrine, to alleage one, or twoo places out of many, S. Augustine writeth thus: Tale aliquid, etiam post hanc Vitam fieri, incredibile non est: &, vtrùm ita sit, quaeri potest: Somme sutch thing (he meaneth the Fire of Purgatorie) to be after this Life,* 1.1768 it is not incredible: And vvhether it be so, or no,‡ 1.1769 It maie be a question. Againe, Quòd Spiritus Defunctorum, &c. ignem transitoriae Tribulationis inueniant, non redarguo: quia Forsitan Verum est: That the Sprites of the Deade finde a Fire of transitorie Tribulation, I reproue it not: For * 1.1770 Perhaps it is true.* 1.1771

Againe, Siue ergo in hac Vita tantùm homines ista patiuntur, siue etiam post hanc vitam talia quaedam iudicia subsequuntur: non abhorret, Quantum Arbitror,* 1.1772 à ratione

Veritatis iste intellectus huius sententiae:* 1.1773 Therefore whether menne suffer sutch thinges one∣ly in this Life, Or els somme sutche Iudgementes folowe euen after this Life,‡ 1.1774 As mutche as I thinke,* 1.1775 the vnderstandinge of this sentence disagreeth not from the order of the Truthe.

And againe he saithe, Quis sit iste modus, & quae sint ista Peccata, quae ita impedi∣ant peruentionem ad Regnum Dei, vt tamen Sanctorum amicorum meritis imperrent in∣dulgentiam, difficillimum est inuenire: Periculosissimum definire Ego certè vs{que} ad hoc tempus, cùm inde ••atagerem, ad eorum indaginem peruenire* 1.1776 non potui: VVhat meane this is, and what Sinnes these be, whiche so lette a man from comming vnto the King∣dome of God, y^t thei maie notwithstanding obteine Pardonne by the Merites of Holy frendes, is it very harde to finde: and very dangerous to determine. Certainely I mee selfe, notwith∣standinge greate studie,* 1.1777 and trauaile taken in that behalfe, coulde neuer attaine to the knovvledge of it.

By these it is plaine, that S. Augustine stoode in doubte hereof, whether there be any sutche Purgatorie Fire, or no. Therefore vndoubtedly he tooke it neither for an Article of the Christian Faith (for thereof it had not benne lawful for him to doubte) nor for any Tradition of the Apostles.

Ye saie, S. Augustine neuer doubted, whether there were any sutche Place of Purgatorie, or sutche Fire, or no: But onely, whether the tormentes there doo satis••ie the Iustice of God for Sinne, or no: and whether the same tormentes doo by degrees diminishe the Venial Sinnes, and Seculare Affections, whiche y^e Par∣ties carried with them, or no. Notwithstandinge what shoulde any question be raised hereof? Plato, and Vergile, and other Heathen writers, from whom this Doctrine first flowed abroade, woulde soone haue put you quite out of doubte. Ver∣gile hereof emongest others saithe thus:

Quin & supremo cum lumine vita reliquit,* 1.1778 Non tamen omne malum miseris, nec funditus omnes Corporeae excedunt pestes: Penitus••ue necesse est Multa diu concreta modis inolescere miris. Ergo exercentur poenis, veterum••ue malorum Supplicia expendunt: Aliae panduntur inanes Suspensae ad ventos: alijs sub gurgite vasto Infectum eluitur scelus, aut exuritur igni.

But reade you S. A••gustine, M. Hardinge: you, I saie, that, to vse your owne woordes, are so profoundely seene in al the Doctours, that ye maie boldely despise al others what so euer: Reade, I saie, S. Augustine: examine better the Places, and weigh the woordes: And ye shal finde, that he neuer neither mentioneth, nor toucheth any of these your prety fantasies: but saithe plainely, vvhether it be so, or no, it maie be a question: I reproue it not: For perhaps it is true.

And are ye so Profoundely seene in al the Doctoures, & Scriptures, M. Har∣ding, that ye thinke, there is either Fire, or Water, or any other Creature, where∣with to satisfie the Iustice of God againste Sinne, sauinge onely the Bloude of the Lambe of God, that taketh awaie the Sinne of the Worlde? Or thinke you, that S. Augustine woulde turne vs from the Satisfaction of Christe, and sende vs to séeke for any other? Certainely S. Augustine him selfe saithe, Valeat mihi ad Perfectio∣nem liberationis tantùm Pretium Sanguinis Domini mei:* 1.1779 Let Onely the Price of the Bloude of my Lorde auaile me to the Perfection of my deliuerie.

Againe he saithe,* 1.1780 Quando aliquis se conuerterit ad Deum, Prorsus illi omnia di∣mittuntur. Nemo sit sollicitus,* 1.1781 quòd aliquid ei non dimittatur: When so euer any man turneth him selfe vnto God, al thinges vtterly are foregeeuen him. Let noman be doubteful, leste any thinge happily be not foregeeuen. Chrysostome imagineth God thus to saie of a sinner:* 1.1782 Vnum tantùm requiro, vt confiteatur pec∣cata, & ab eis desistat: Nec vltrà infero Poenam peccatis: This thinge onely (saithe God) I require of a Sinner, y^t he cōfesse his Sinnes (vnto me) and leaue y^e same. Aftervvard I laie nomore pounishemente vpon his Sinnes.* 1.1783 Likewise againe he saithe, Ego Fideiubeo: Si quis nostrum recedat a Peccatis ex animo, & verè Promittat Deo, se ad illa non rediturum, nihil Deum requisiturum ad Satisfactionem: I wil stande bounde in Goddes behalfe: If any of vs foresake his Sinnes with al his harte, and make true promisse vnto God, that he wil nomore returne vnto them, that then God shal require nothinge els vnto Satisfaction. He, that knoweth not thus mutche, hath no greate cause to vaunte him selfe of his profound knowledge in the Doctours. But it Gods Iustice againste your sinne be fully satisfied by the Bloude of Christe: If the Onely price of our Lordes Bloude haue vvrought the perfection of your deliuerie: If there remaine nothinge vnforegeeuen: If God require no further pounishemente: What shoulde you seeke for other Satisfaction in your painted Fires, and smokes of Purgatorie?

To conclude, ye saie thus, In effecte, S. Augustines question is, whether the Fire of Purgatorie be not double. O M. Hardinge, it ye were simple, and meante simply, ye woulde not so vainely double the pointe. I beseche you, what double Fire of Purgatorie meante S. Augustine? Or where was he euer so double in dea∣linge? By your double Diuinitie, and Profounde knowledge in the Doctoures, ye haue at the laste skilfully founde out a Double Purgatorie Fire, and a Double Purgatorie. Howe be it, as you are nowe troubled about the Fire of your Pur∣gatorie: so were somme others of your frendes, not long sithence, as mutche trou∣bled aboute the VVater.* 1.1784 Sir Thomas Moore saide, and helde for certaine, that in al Purgatorie there is no VVater: no, not one droppe. And that, he saide, he would proue by the wordes of the Prophete Zacharie: Eduxisti vinctos tuos de lacu, in quo non erat Aqua: Thou haste deliuered thy Prisoners out of the Doungeon, wherein there is no VVater.

Of the other side,* 1.1785 Roffensis saith, Yes, there is in Purgatorie good stoare of VVater. And that, he saith, he can proue by the Prophete Dauid: Transiuimus per Ignem, & Aquam: & eduxisti nos in Refrigerium: Wee haue passed through Fire, and VVater: and thou haste brought vs foorth into a Place of refreasshinge. Albertus, and Roffensis saie, The Executioners, and Ministers of Purgatorie, be Holy Angels: Sir Tho∣mas Moore saithe, Out of doubte, they be no Angels, but very Diuels. So hande∣somely these dreames agrée togeather.

To returne to the mater, where ye saye, Wée mutche mistooke the place of S. Augustine, being deceiued by the Ignorante note in the Margine, where also ye so pleasantly sporte your selfe with our Profounde knovvledge in the Doctoures, the Woordes of S. Augustine,* 1.1786 that ye meane, be these, Primum Locum Fides Catho∣licorum, Diuina Authoritate, Regnum credit esse Coelorum: vnde non Baptizatus excipitur: Secundum, Gehennam: vbi omnis Apostata, & à Christi Fide alienus Aeterna Supplicia experietur: Tertiū Penitùs ignoramus: imò nec esse in Scripturis Sāctis inueniemus: The First Place the Catholique Faithe, by Goddes Authoritie, beleeueth to be the Kingdome of Heaune: From whence, who so euer is not Baptized, is excluded: The Seconde Place, the same Catholique Faithe beleueth to be Hel: Where al Renegates, and who so euer is without the Faithe of Christe, shal taste Euerlasting Pounishement. As for any Thirde Place, vvee vtterly knovve none: neither shal vvee finde in the Holy

Scriptures, that there is any sutche.* 1.1787 If these woordes make not against your Purgatorie, yet truely, in any appearance, they make but sclenderly for your Pur∣gatorie. S. Augustine saithe, Any other Thirde place (after this life, bisides Hea∣uen, and Helle) vvee vtterly knovve none. Neither can vve finde in the Holy Scriptures, that there is any sutche.

But if al these three places, Heauen, Hel, and Purgatorie, had benne cer∣tainely knowen, and Vniuersally receiued in the Churche, & yet bisides these three places, the Pelagian Heretiques would haue diuised, as you imagine, an other se∣ueral Place, to receiue the Soules of sutche Children, as departed out of this life without Baptisme, then coulde not S. Augustine haue truely saide, Tertium lo∣cum ignoramus: VVee knovve no Thirde place: But rather he shoulde haue saide,* 1.1788 Quartum locum ignoramus, Fourthe place wee knowe none. For, by your iudgemente, the doubte had benne, not of the Thirde place, but of the Fourthe. And it had benne a greate ouersight for S. Augustine, in the reckeninge onely of Foure places, to haue forgotten One: and specially sutche a One too, as hath benne founde more gaineful of late yéeres, then the other Three: But his woordes be plaine: Heauen vvee knovve: and Hel vvee knovve: But any Thirde place bisides Heauen, and Hel, vvee knovve none.

This woorde, Purgatorium, was noted in the Margine, not by the Printer, as you saie, but by Erasmus, a man of famouse memorie: whose name for learninge, & iudgemente, hath at al times emonge the Learned, benne mutche estéemed: with whom your yonge Louanian Cleregie maie not wel compare, in the profounde knowledge of y^e Doctours, without great blusshinge. And thus mutche, touchinge this one place of S. Augustine, wherein it hath pleased you so déepely to charge vs with grosse ignorance. But for better trial of his iudgemente herein, ye should haue considered, what he hath written otherwheres to like purpose.

In his Epistle to Hesychius he saithe thus:* 1.1789 In quo quen{que} inuenerit suus nouis∣simus dies, in hoc eum comprehendet mundi nouissimus dies. Quoniam qualis in die isto quisque moritur, talis in die illo iudicabitur: In what state his ovvne laste daie shal finde eche man, in the same state the laste daie of the vvorlde shal finde him. For sutche as euery man in this daie shal die, euē sutche in that daie shal he be iudged. Againe, Qualem inuenit Dominus,* 1.1790 cùm hinc vocat, talem & iudicat: As our Lorde findeth a man, vvhen he calleth him hence, euen so he iudgeth him. And a∣gaine, Qui in hac vita Deo nō placuerit, habebit quidem Poenitentiam in Futuro Soecu∣lo de malis suis: sed indulgentiam in conspectu Dei non inueniet. Quia etsi erit ibi stimulus poenitudinis, nulla tamen erit correctio voluntatis: Who so in this life shal not please God, shal in the worlde to comme haue Repentance for his Sinnes: but Pardonne in the sighte of God he shal not finde. For although there shalbe there the pricke of Repentance,* 1.1791 yet there shalbe no amendemente of the wil. Againe he saithe, Vnusquisque cum causa sua dormiet, & cum causa sua resurget: Euery man shal die with his owne cause, and rise againe vvith his ovvne cause. Olympiodorus saith, In quocun{que} loco &c. deprehendetur homo, cùm moritur, in eo gradu, at{que} ordine permanet in Aeternum. In what place, or state so euer a man shalbe founde, when he dieth, in the same state, and degree he shal remaine for euer.

But to recken vp al, that might be saide in this behalfe, it woulde be longe. A simple man, M Harding, without any profounde knovvledge of y^e Doctoures, maie easily, sée, that these saieinges wil hardly stande with your Doctrine of Pur∣gatorie. Your owne Roffensis saithe,* 1.1792 Nemo nunc dubitat Orthodoxus, in Purga∣torium sit: De quo tamen apud Priscos, vel nulla, vel quàm rarissima fiebat mentio. Sed & Graecis ad hunc vs{que} diem non est Creditum: Quamdiu enim nulla esset cura de Purgatorio, nemo quaesiuit Indulgentias: No Catholique man now doub∣teth

of Purgatorie:* 1.1793 Whereof notwithstandinge emonge the Ancient Fathers there is either no mētion at al, or very seldome. Yea euen vntil this daie the Grecians Beleue it not. For so longe as there vvas no care for Purgatorie, noman sought after Pardonnes. By whiche witnesse it appeareth, that Pardonnes, and Purgatorie were brought in iointely bothe togeather. And as the case nowe standeth, and as moste menne thinke, the Pope could be contented to lose bothe Heauen, and Helle, to saue his Purgatorie.

The Apologie, Cap. 17. Diuision. 1.

As touchinge the multitude of vaine, & superfluous Ceremonies, wee knowe, that S. Augustine did greuousely complaine of them in his owne time: & therefore haue we cutte of a great number of them: bicause wee knowe, that mennes consciences were encumbred aboute them, and the Churches of God ouerladen with them. Neuerthelesse wee keepe stil, & esteeme, not onely those Ceremonies, whiche, wee are sure, were deliuered vs from the Apostles: but somme others too bi∣sides, whiche wee thought mighte be suffered without hurte to the Churche of God: for that we had a desire, that al thinges in the Holy Congregation might, as S. Paule commaundeth, be donne with comelinesse, & in good order. But, as for al those thinges, whiche, wee sawe, were, either very superstitious, or vtterly vnprofitable, or noi∣some, or mockeries, or contrarie to the Holy Scriptures, or els vn∣seemely for sober, & discreete people, whereof there be infinite numbres nowe a daies, where the Romaine Religion is vsed, these, I saie, wee haue vtterly refused without al manner exception: bicause we would not haue the right worshippinge of God to be any lenger defiled with∣sutche folies.

M. Hardinge.

S. Augustine, whom ye alleage wrongfully against the Ceremonies of the Catholique Churche. spea∣keth onely of the cuttinge awaie of suche manners, and rites, as be crepte into some one particulare Countrie, neither conteined in Holy Scriptures, nor established by Councels of Bishops, nor confirmed by Custome of the whole Churche. But howe proue you by that place, that you maie pul downe Aultars, and Images: disallowe the Vowe of Pouertie, Lente, Oile? &c. S. Augustine referreth the taking awaie of any Custome, or manner vnto dewe Authoritie, exhortinge it to be donne. Vbi faculras tribuitur: VVhere Power is geuen to doo it. Neither els may it be donne lawfully at al, &c. Ye thinke, wee haue many ridiculous, and fonde thinges, in our Ceremonies. If we had,* 1.1794 as in deede wee haue not, would ye laugh at them, as Cham did at the nakednesse of his Father Noe? &c. Laugh on ye cursed Chana∣nees: but wee wil daunce before the Arke: we will‡ 1.1795 shire our heade with Paule, &c.

The B. of Sarisburie.

This mater had benne ouer colde, had not M. Hardinge a litle enflamed his Choler in the ende, & cried out vpon his Cursed Chananees. His Aultars, his I∣mages, his Vowes, his Lentes, & his Otles be answeared sufficiently otherwheres.

S. Augustines woordes,* 1.1796 concerninge this mater, are pregnante and plaine: H••c∣nimis doleo, quia multa, quae in Diuinis Libris saluberrimè praecepta sunt, minùs curan∣tur: & tam multis Praesumptionibus sic plena sunt omnia, &c. This thinge greeueth me, that so many thinges, whole somely commaunded in the Holy Scriptures, are not regar∣ded: and of thinges are ful of so many presumptions,* 1.1797 &c. And againe, Quamuis ista contra Fidem non sint, tamen ipsam Religionem, quam Paucissimis, & Manifestissi∣mis Celebrationum Sacramentis Misericordia Dei liberam esse voluit, seruilibus one∣ribus

ita premunt, vt tolerabilior sit conditio Iudaeorum: qui etsi tempus liber∣tatis non agnouerint, Legalibus tamen sarcinis, non humanis Praesumptionibus subijciuntur: Al be it these thinges be not against the Faithe, yet with seruile burthens they so oppresse our very Religion, whiche God of his Mercie woulde haue to bee free, vnder very fevve, and moste manifeste Sacramentes of Diuine Seruice, that the state of the Ievves is mutche more tolerable (then the state of the Churche of Christe). For the Jewes, notwithstandinge they knewe not the time of Libertie, yet were they subiecte to the packes, and burthens of the Lawe (of God): and not vnto the Diuises, and Presumptions of Menne.

Of sutche Diuises,* 1.1798 and Presumptions, Chrysostome saithe, Non dicunt, Cur Legem Mosi, sed Cur Traditionem Seniorum transgrediuntur? Vnde patet, eos multa innouasse, cùm Deus contrà vetuisset, ne quid adderent, aut minuerent. Sed illi, cùm timerent, ne Principatum amitterent, ceu legum Latores, vt Maiores esse vide∣rentur, plurima innouarunt. Quae res ad tantam peruenir nequitiam, vt praecepta sua custodirent magis, quàm Praecepta Dei: The Phariseis saie not vnto Christe, Where∣fore doo thy Disciples breake the Lawe of Moses, but, Wherefore doo they breake the Traditions of the Elders? Whereby it appeareth, that they had altered many thinges: whereas God had commaunded, that they shoulde neither adde, nor diminishe. But fearinge, leste they shoulde lose their Authoritie, as if they had benne Lawe Makers, to thende they mighte seeme the greatter, they altered mutche. VVhiche thinge (in the ende) grewe to sutche a wickednesse, that they keapte their ovvne Commaundementes, more then the Commaundementes of God.

In like manner saithe S. Cyril,* 1.1799 Vellent suam Doctrinam, & Paternas Tra∣ditiones ab hominibus potiùs suscipi, atque in admiratione, honore{que} haberi. Quicquid igitur Christo credentium accesserit, sibi detractum putant: The Phariseis woulde, that menne should receiue, and magnifie their Doctrine, and the Traditions of the Fathers: Therefore howe many so euer Faitheful came vnto Christe, they thought so many were loste from them.

It is not true, y^t ye saie, Traditions maie not be changed, or abolished without the general Consente of the whole Churche. For Ceremonies, as thei neuer grew togeather at one time in al places, so can they not lightly be abolished togeather at one time in al places.* 1.1800 Socrates saithe plainely, Videtur mihi, Multa modò in his regionibus, modò in illis Consuetudinem obtinuisse: It seemeth vnto me, that many thinges haue benne receiued by Custome, novve in one Countrie, and novve in an other. Againe he saithe, In vniuersum certèe, & in omnibus Obseruationibus pia∣rum precum, non possunt duae Ecclesiae inueniri, quae prorsus inter se consenti∣ant: Verily to speake Vniuersally, in al maner of Obseruations, or Fourmes of Common Praier, there cannot tvvo Churches be founde, that agree thorovvly bitvvene them selues. S. Augustine saithe plainely, Omnia talia, &c, vbi facultas tribuitur, sine omni dubitatione resecanda existimo: Al sutche thinges, in my iudgemente, ought to be cut of,* 1.1801 as soone as iuste occasion, or Power is geeuen, vvithout any manner of doubtinge. So saithe Pope Steuin, Si nonnulli ex Praedecessoribus, & Maioribus nostris fecerunt aliqua, quae illo tempore potuerunt esse fine culpa, & posteà vertuntur in errorem, & Superstitionem, sine tarditate aliqua, & cum magna Authoritate à posteris destruantur: If sundrie of our Predecessours, or Elders haue donne certaine thinges, whiche at that time might wel be donne without hurte, and afterwarde are turned into errour, and superstition, vvithout any staggeringe, and vvith greate Authoritie let them be destroied, and abolished by the Successours.

We laugh not, as, ye saie, at the nakednesse of our Father, M. Hardinge. Our Father is in Heauen, the Father of Light, the God of Glorie: and in him there is no nakednesse. Wée laugh not at any of these thinges, but wee saie with S. Au∣gustine,

as it is alleged before, Hoc nimis doleo, &c. This thinge very mutche greeueth me,* 1.1802 that so many thinges wholesomely commaunded in the Holy Scriptures, are not regar∣ded: and that al thinges are ful of so many presumptions: And that, as S. Chrysostome saithe,* 1.1803 These thinges are called vpon, and more regarded, then the Lawes, and Com∣maundementes of our Father. Our Father saithe of you, and of your Felowes: Volunt facere, vt obliuiscatur Populus meus Nominis mei propter somnia sua: They wil cause, that my people shal foregeate my name, for loue of their Dreames. Our Fa∣ther saithe,* 1.1804 Two-euils haue my people donne: They haue foresaken me the Fountaine of the Water of Life: and they haue ripte vp to them selues broken Cesternes, y^t can holde no Wa∣ter. Our Father saithe,* 1.1805 What is chaffe vnto the Corne? Who hath required these thinges at your Handes? To be shorte, hereof Christe him selfe saithe thus, Euery plante, that my Heauenly Father hath not planted, shal be pluckte vp by the Rootes.

The Apologie, Cap. 18. Diuision. 1.

Wee make our Praiers in that tongue whiche al our people, as meete is, maie vnderstande, to thende they maie (as S. Paule coun∣selleth vs) take common commoditie by Common Praier: euen as al the Holy Fathers, and Catholique Bishoppes, bothe in the Olde, and Newe Testamente did vse to Praie them selues, & taught the people to Praie too: leste, as S. Augustine saithe, Like Parottes, and Ou∣selles vvee shoulde seeme to speake, that vvee vnderstande not. Neither haue we any other Mediatour, and Intercessour, by whom wee maie haue accesse to God the Father, but onely Iesus Christe, in whose onely name al thinges are obteined at his Fathers hande. But it is a shameful parte, and ful of Infidelitie, that wee see euery where vsed in the Churches of our aduersaries, not onely in that thei wil haue innumerable sortes of Mediatoures, & that vtterly without the Authoritie of Goddes Woorde: (So that, as Ieremie saithe, the Sainctes be nowe as many in numbre,* 1.1806 or rather aboue the numbre of the Cities: and poore menne cannot tel, to whiche Saincte it were beste to turne them firste: And though there be so many, as they can∣not be tolde, yet euery one of them hath his peculiare duetie, & office assigned vnto him by these folkes: what thinge they ought to aske, what to geeue, and what to bringe to passe) But bisides this also, in that their doo not onely wickedly, but also shamefully calle vpon the Blessed Virgine Christes Mother, to haue her remember, that she is a Mother, and to commaunde her Sonne, and to vse a Mothers authoritie ouer him.* 1.1807

M. Hardinge.

VVee haue but onely one Mediatour to Saluation Iesus Christe, by whose merites God is reconciled vnto vs. But where ye saie, that besides the same one Mediatour▪ ye haue none other, that* 1.1808 may Prai or make Intercession for you, that pointe of false beleefe ye may keepe for your selues. VVe had ra∣ther holde with‡ 1.1809 S. Paule, who as he praied for al Christen menne, so he doubted not to saie to the Corinthians, that he hoped to escape danger, A diuuantibus vobis in Oratione pro nobis, by the helpe of you in Praier for vs. If one good man maye helpe an other in this life by Praier, whiles he hath yet some what of his owne to be careful for: muche more the Sainctes, whiche are dissolued, and raigne with Christe, can healpe vs with their perfite Praier. Ye can tell (I trowe) that S. Hierome

made this argumente within litle of twelue hundred yeeres paste.* 1.1810 Neither make we them Gods, as ye woulde seeme to saie by the place (whiche beinge spoken by the Prophete Hieremie of very Idolles) ye applie to the frendes of Christe.* 1.1811 VVhome Dauid saithe to be vnto him moste honorable, and their dominion to be moste stronge. There is no cause why yee shoulde wonder, if diuerse Ci∣ties doo gladly acknowledge some one Holy Angel,* 1.1812 Apostle, Martyr, or Confessour, as their chiefe Pa∣trone and Frende. For if (as it is written) Michael the Archangell was once Prince of the Iewes: and stoode alwaies for the children of Gods people: it is not to be doubted but that Christen people haue nowe also their* 1.1813 Patrones. To this purpose‡ 1.1814 some apply that whiche is written, Fulgebunt iusti, & tanquam scintillae in arundineto discurrent, iudicabunt nationes, & dominabuntur po∣pulis, & regnabit dominus illorum in perpetuum: The iuste men shal shine, and like sparkes of fire in drie kickes shal runne abroade: they shal iudge nations, and beare rule ouer peoples, and our Lorde shal reigne ouer them for euer. S. Ambrose is of that opinion plainely, where he saithe, writinge vpon S. Luke,* 1.1815 Sicut Angeli praesunt, ita & ij qui vitam meruerint Angelorum. As the Angels be ouer Nations, so they also whiche deserue the Life of Angels.

Concerninge the offices that, ye saie, wee appointe vnto the Sainctes, ye muste vnderstande, that as God hath shewed by any Miracle, what good woorke he hath wrought by this Saincte, ra∣ther then by that: so the people desire to obteigne of God by the same Sainctes Praier that thinge, wherein they maie‡ 1.1816 coniecture, that God hath geuen him moste grace. And because our Lady the blessed Virgine Mary hath more grace geuen to her,* 1.1817 then any other Creature (excepte ye can name* 1.1818 a greater grace then to be the Mother of God): therefore all Christen Nations are moste bolde to desire in Praier to be reliued by her Intercession, and Mediation of her Praier made to her Sonne Iesus Christe, who (we doubte not) heareth her moste, gladly, as nolesse intendinge to doo good by her continually to vs, then we are sure, that by her he hath done for vs those greate bene∣fites, whiche continually we doo receiue, for so muche as he tooke Fleashe of her. And seinge that Christe is the firste begotten amonge many Brothers,* 1.1819 wee that are called into one Heretage with him and by him, maie take harte to accompt Christes Mother, for our Mother, specially whereas he saide vnto Iohn his Disciple, and in him to all the Children of Grace, beholde thy Mother.

If nowe any spirituall man suche as S. Bernarde was, deepely consideringe the greate honour and dignitie of Christes Mother, doo in excesse of minde‡ 1.1820 spiritually sporte and dally (as it were) with her, biddinge her to remember, that she is a Mother, and that thereby she hath a certaine right to commaunde her Sonne, and require in a moste sweete manner, that shee vse her righte: is this either impiously, or impudently spoken? Is not he rather moste impious and impudent, that fin∣deth faulte there with? If euer any of you had practised in contemplation any of that swetenes, whiche is in Canticis Canticorum, ye shoulde haue founde, that there the spiritual Soule is bol∣der with God her Creator and, spouse, then S. Bernarde euer was with our Lady, beinge but a Crea∣ture, and a member of the same Churche with him.

The B. of Sarisburie.

Ye saie, There is one onely Mediatoure of Saluation: but there are ma∣ny Mediatoures of Intercession. And thus with this prety simple distinction, ye conueigh your selfe awaie inuisible in a clowde. But to cutte of quarrels, M. Hardinge, Let vs haue that one onely Mediatoure of Saluation: and then af∣terwarde take to you your other Mediatoures of Intercession at your pleasure.

Howe be it, if Christe onely be the Mediatoure of Saluation, wherefore then doo you thus cal vpon the Blessed Virgine Christes Mother, Salua omnes, qui te glorificant? Saue thou al them, that glorifie thee. Here ye intrude vpon Christes office: and make the Holy Virgine a Mediatoure, not onely of Intercession, but also of Saluation. Wherefore saie ye thus of Thomas Becket, of whose Sainct∣hoode, for ought that I knowe, ye maie wel stande in doubte: Tu per Thomae San∣guinem, quem pro te impendit, Fac nos Christe scandere, qu•• Thomas Ascendit: O Christe, make vs to Ascende vnto Heauen, whither Thomas is Ascended, euen by

the Bloude of Thomas,* 1.1821 that he sheadde for thy sake. Here you seeke, not onely Intercession, but also Saluation in the Bloude of Thomas. Wherefore doothe S. Ambrose saie,* 1.1822 if it were S. Ambrose, that wrote the Booke, Reddere debemus Sanctis honorificentiam, qui nobis Salutem profusione sui Sanguinis pepererunt: qui tam Sacra Hostia pro nostra propitiatione Domino sunt oblati: Wee muste yelde honoure vnto the Sainctes, vvhiche haue procured Saluation for vs, by the sheaddinge of their Bloude: Whiche also were offered vp vnto the Lorde so Holy a Sacrifice for our Saluation. If wée haue Saluation in the Bloude of Sainctes, then is not Christe the Onely Mediatoure of our Saluation.

He is no indifferente Vmpeere, that firste diuideth Offices equally bitwéene twoo, and afterwarde alloteth bothe offices to One alone.

Notwithstandinge, the ende, and office as wel of Intercession, as also of Sal∣uation, is, to Reconcile vs vnto God, & to procure vs Mercie. But this is Christes onely office: He reconcileth vs vnto God: He presenteth vs vnto the Throne of Grace.* 1.1823 And therefore, as S. Paule saithe, he euermore maketh Intercession, for vs. And for that cause also he saithe, Vnus est Mediator Dei & Hominum, Homo Christus Iesus: There is One Mediatoure bitweene God, and Man, Christe Iesus be∣inge Man.

S. Paule requireth the people to make Intercession, and to praie for him. This is true. And God hath commaunded, that al the Faitheful should praie one for an other. But S. Paule neuer required the people to praie to Sainctes. S. Augustine saithe,* 1.1824 Paulus non facit se Mediatorem inter Populum, & Deum: Sed rogat, vt pro se orent inuicem omnia Membra Coporis Christi: Paule maketh not him selfe a Mediatoure bitweene God and the people: but requireth, that they Praie al one for an other, beinge al the Members of the Body of Christe. Againe he saithe of S. Iohn, Si Iohannes ita diceret, Hoc Scripsi vobis, vt non peccetis: et si quis peccauerit, Mediatorem me habetis apud Deum, & ego Exoro pro peccatis vestris, Sicut Parmenianus quodam loco Mediatorem posuit Episcopum inter Populum, & Deū, quis eum ferret bonorum, atque Fidelium Christianorum? Quis sicut Apostolum Christi, & non sicut Antichristum intueretur? If S. Iohn woulde saie, This haue I written vnto you, that ye Sinne not: and if ye Sinne, ye haue me your Mediatoure be∣fore God, and I vvil intreate for your Sinnes, As Parmenian (the Heretique) in a certaine place made the Bishop a Mediatoure bitweene God, and the People, what good, and Faitheful Christian Man coulde abide him? Who woulde looke vpon him, is the Apostle of Christe: and not rather thinke him to be Antichriste? Here, M. Har∣dinge, your sely distinction of Intercession, and Saluation, cannot saue you. For Parmenian neuer thought, the Bishop was a Mediatoure of Salua∣tion. And yet S. Augustine saithe, If S. Iohn woulde haue saide so mutche of him selfe, he had not benne the Apostle of Christe: but rather shoulde haue benne iudged, and taken for Antichriste.

Ye thinke, the woordes of the Prophete Hieremie spoken of Idolles, and False Goddes, maie not iustely be applied to the Sainctes of God. In déede of the Sain∣ctes parte, it were greate blasphemie, to calle them Idolles. For they sée God face to face, and euermore be with God in Glorie. But in respecte of your horrible Ab∣uses, and vaine fantasies, the Woordes of the Prophete be rightly applied. For you, in your imagination, of the Sainctes of God haue made Idolles: and haue so multiplied, and encreased the same, that the number of them hath far passed the number of al your Townes, and Citties. And therefore the Anciente Father Epiphanius applieth the like woordes of the same Prophete Hieremie, vnto the Blessed Virgin Marie, beinge then idolatrousely abused by the Heretiques called

Collyridiani,* 1.1825 euen as the same Blessed Virgin, & other Sainctes are by you abu∣sed nowe. Thus he writteth,* 1.1826 Ne quis comedat de errore, qui est propter S. Mariam. Tametsi enim pulchrum sit lignum, tamen non est ad Cibū. Etsi Pulcherrima est Maria, & Sancta, & Honorata: at non ad Adorationē. Hae ver•• Mulieres, colentes Mariam, rursus renouant Fortunae Mixturam,* 1.1827 & praeparant Mensam Diabolo, non Deo: Quemadmodum scriptum est, Pascuntur Cibo impietatis. Et rursus, & Foeminae te∣runt Pollinem, & Filij colligunt ligna, vt faciant Placentas oleo subactas Reginae Coeli. Compescantur à Hieremia tales Mulieres: & ne turbent Orbem terrarum. Ne dicant, Honoramus Reginam Coeli: Let noman Fate of this Erroure, touchinge S. Marie. For though the tree be faire, yet is not this Fruite to be Eaten. Although Marie be bew••ie∣ful, and Holy, and Honourable, yet is she not to be Adoured. But these Women, vvorshippinge S. Marie, renewe againe the Sacrifice of Wine mingled in the Honure of the Goddesse Fortuna, and prepare a Table for the Diuel, and not for God. As it is written in the Scriptures. They are fedde vvith the Meate of VVickednesse. And againe, Theire Women boulte flower: and theire Children geather stickes, to make fine Cakes in the Honoure of the Queene of Heauen. Therefore let sutche Women be rebu∣ked by the Prophete Hieremie: and let them nomore trouble the worlde. And let them not saie, vve VVorship the Queene of Heauen.

Here wée see, the woordes, that were spoken of the Heathenishe Idolles, are applied by Epiphanius vnto the Mother of Christe: not to deface that Blessed Virgin, but to declare the fonde errours of those Heretiques.

As for the distribution of offices, and seueral dewties, limited, and appointed to eche Saincte in his degree, it shable beste for modesties sake to saie nothinge. S. Augustine speaking of the Heathens, from whom this parte of your Diuinitie, M. Hardinge, was first deriued, saithe thus, Dicebat, ita esse vtilem cognitionem Deorum,* 1.1828 si sciatur, quam quisque Deus vim, aut potestatem habeat cuiusque rei. Ex eo enim poterimus, inquit, scire, quem cuiusque rei causa Deum aduocare, at{que} inuocare de∣beamus: ne faciamus, vt Mimi solent, & optemus à Libero Aquam, à Lymphis Vi∣num: Varro saide, The knowledge of the Goddes is Profitable, if a man vnderstand, what Power, and Authoritie eche God hathe in euery thinge. For so, saithe be, wee maie knowe, whom to cal vpon, and whom to praie vnto: Leste happily wee doo, as certaine Mimi are woont to doo: that is to saie, Leste of Bacchus, the God of Wine, vve begge VVater, or of Lymphae, the Goddesses of Water, vve begge VVine.

These thinges hauinge theire beginninge emonge the Heathens, haue si∣thence benne brought euen into the Churche of God: and al the Sainctes in Hea∣uen haue benne appointed, eche one in Order to his Seueral Office: Leste any one should intrude into an others roume. Antoninus saith. in his time. where S Paule and Freere Dominike were painted togeather, the manner was, vnder y^• Image of S. Paule to write these woordes, Per hunc itur ad Christum: VVee maie come to Christ, by this Saincte: But vnder y^• Image of Freere Dominike, they wrote thus, Sed magis per istum: Yet mutche rather by this Saincte: Whereby was meante, that Freere Dominikes Office, and Authoritie before God, was sommewhat bet∣ter, then S. Paules.

Whereas ye teache the people thus to praie vnto the Blessed Virgin, Mon∣stra te esse Matrem: Commaunde thy Sonne: Vse thy Motherly Authoritie ouer him: Let him knovve thee to be his Mother, this you saie, is no blasphemie, but a Spiritual dallicinge. Nowe verily, M. Hardinge, this muste needes be a blessed kinde of Diuinitie, that can turne Praier into Dalliance.

One of your Beaupeeres of Louaine, as a man carrieing his face in his hand, saith boldely,* 1.1829 these wordes were neuer vsed in your Churche. And therefore he saith with good courrage, Interim à bonis istis viris quaero, Cur non nominant illas Ecclesias, quae

Virginem Matrem tam impudenter appellant?* 1.1830 Cur eas, inquam, non nominant? In the meane season, saithe he, this question I demaunde of these honeste menne: Why name they not those Churches, vvhiche so impudently cal vpon that Virgin Christes Mother? I saie, VVhy doo they not name them? Your modestie herein, M. Hardinge, is more praisewoorthy. You are contented to graunde the facte: and pleasantly to excuse it by a Spiritual Dallieinge.

But ye maie tel your saide Felowe, that this kinde of Praier was Vniuersal∣ly vsed throughout al your whole Churche of Rome: that Menne, Women, and Children, Learned, and Vnlearned were taught, and forced thus to praie: Thou arte the Queene of Heauen: Thou arte the Lady of Angels: Commaunde thy Sonne: Shevve thee selfe to be the Mother. Ye maie tel him, y^• Cardinal Bem∣bus, sometime the Popes Secretarie,* 1.1831 calleth y^• same Blessed Virgine, Dominam, & Deam nostram: Our Lady, and Goddesse. Tel him, that Ambrosius Catha∣rinus in your Late Chapter at Tridente, representing, as you saie, your whole Catholique Church, calleth y^• same Blessed Virgine Goddes Felovve, by these woordes, Fidelissima eius Socia: Goddes moste Faitheful Felovve.

Ye maie further tel him,* 1.1832 that in your Councel of Oxforde, Christes name is quite forgotten, and leafte out: and Our Ladies name put in place: For thus it beginneth, Authoritate Dei Patris, & Beatae Virginis, & omnium Sanctorum, &c. By the Authoritie of God the Father, and of the Blessed Virgine, and of al Sainctes. Notwithstandinge ye maie wel answeare, as before, that al this was no manner blasphemie against God, but onely a Prety Spiritual Dalliance: euen sutche Dalliance,* 1.1833 I trowe, as S. Paule meaneth by these woordes, Sedit Populus ad manducandum, & bibendum: & surrexerunt ad Ludendum: The People sate downe to eate, and drinke: and rose vp againe to Plaie, or Dallie, that is to saie, to committe Idolatrie.

You saie, Our Lady, the Blessed Virgine hathe more grace geuen her, then any other Creature, excepte ye can name a greatter Grace, saie you, then to be the Mo∣ther of God. Verily, M. Hardinge, to be the Childe of God, it is a greate deale greatter Grace,* 1.1834 then to be the Mother of God. S. Augustine saithe, Beatior ergo Maria fuit, Percipiendo Fidem Christi, quàm concipiendo Carnem Christi. Materna Propinquitas nihil Mariae profusset, nisi foelicius Christum Corde, quàm Carne gestasset: Marie was more Blessed (or suller of Grace) in that she Recei∣ued the Faithe of Christe, then in that she Conceiued the Fleashe of Christe. Mo∣therly kinreade coulde haue doone Marie no good, onlesse she had borne Christe more Blessedly in her Harte,* 1.1835 then she bare him in her Fleashe. And a∣gaine he saithe, Mater mea, quam appellastis Foelicem, inde Foelix est, quia Verbum Dei custodtuit: Non quia in illa Verbum Caro factum est: My Mother, whom ye haue called Blessed, therefore is Blessed, bicause she hathe keapte the VVoorde of God: Not bi∣cause the VVoorde in her vvas made Fleashe.

Therefore saithe Epiphanius,* 1.1836 Christus dixit, Quid mihi, & tibi est Mulier? Non dum venit hora mea. Qu•• non putarent aliqui, magis eximiam esse Sanctam Virginem, Mulierem eam appellauit: veluti prophetans, quae essent futura in terra Sectarum & Haerese••n genera: vt ne aliqui nimiùm admirati Sanctam, in hanc Haeresim, eius{que} deliramenta dilabantur. Est enim Ludibrium tota res, & anicu∣larum fabula, &, vt ita dicam, tota Haeresis tractatio: Christe saide vnto his Mother, VVoman, what haue I to doo with thee? My houre is not yet comme. Left any man should thinke, Our Lady vvas of greatter excellencie. he called her VVoman: as it were prophesieing of the Kindes, and Sectes of Heresies. that were to comme in the world: Lest any man hauinge too great opinion of that Holy Saincte, should fal into this Heresie, and into the dotage of the same. For in dede the whole materis but a mocke∣rie,

and an Olde VViues tale, and soothely to saie, nothinge els, but the handelinge of an Heresie.* 1.1837 Origen hereof saithe, Si mensuram transcenderit Charitatis, & qui diligit, & qui diligitur, in Peccato est: If Loue passe the measure of cha∣ritie, as wel he, that Loueth, as also he, that is Loued, is in Sinne.

But touchinge the mater it selfe,* 1.1838 S. Ambrose saithe, Ide•• ad Reges itur per Tribunos, & Comites: quia Homo vtique est Rex: & nescit, quibus debeat Rempubli∣cam credere. Ad Deum autem, quem nihil later, Omnium enim Merita nouit, Pro∣merendum, suffragatore non est Opus, sed mente deuota. Vbicunque enim talis loquutus fuerit ei, respondebit illi: Therefore wee are brought vnto the presence of Kinges by Lordes, and Officers: Bicause the Kinge is a Man, and knoweth not, to whom he maie committe his Realme. But to obtaine Goddes fauoure, from whom nothinge is secrete, as knowinge, what euery man is meete to haue, vve neede no spokesman, but a deuoute minde. For, where so euer sutche a one speaketh vnto God, God wil answeare him.

The Apologie, Cap. 19. Diuision. 1.

Wee saie also, that euery person is borne in Sinne, and leadeth his life in Sinne: that no body is able truely to saie, his harte is cleane. That the moste righteous person is but an vnprofitable seruaunte: That the Lawe of God is perfite, and requireth of vs perfite, and ful obedience: That wee are able by no meanes to ful∣fil that Lawe in this worldly life: That there is no one mortal Crea∣ture, whiche can be iustified by his owne desertes in Gods sight: And therefore that our onely succour, and refuge is to flie to the Mercie of Our Father by Iesu Christe, & assuredly to perswade our mindes, that he is the obteiner of forgeuenesse for our sinnes: And that by his Bloude al our spottes of Sinne be vvasshed cleane: That he hath pacified and set at one al thinges by the Bloude of his Crosse: That he by the same One onely Sacrifice, whiche he once offered vpon the Crosse, hathe brought to effecte, and fulfilled al thinges, &, that for y^• cause he said, when he gaue vp y^e Ghoste, It is finished, as though he woulde signifie, that the price, and ransomme was nowe ful paide for the Sinne of al Mankinde. If there be any, that thinke this Sacrifice not sufficient, let them goe in Goddes name, & seeke a better. Wee verily, bicause wee knowe this to be the Onely Sacrifice, are wel contente with it alone, and looke for none other: and, forasmutche as it was to be offered but Once, we commaunde it not to be renewed againe: and, bicause it was ful & perfite in al pointes, and partes, we doo not ordeine in place thereof any continual succession of offeringes.

M. Hardinge.

Ye make a Sophistical argumente, when ye teache, because the Lawe of God requireth of vs ful obedience, that therefore it cannot be satisfied in this life by any meanes. For when ye saie, it re∣quireth of vs ful obedience, if ye meane‡ 1.1839 suche ful obedience, as is required onely in this life, then conclude ye falsely, that wee can by no meanes satisfie it. But if ye meane suche ful obedience, ‡ as is onely perfourmed in Heauen, then ye conclude wel, that wee in this life cannot fulfil suche

perfection, as is required in Heauen. But then haue ye saide nothinge to the purpose. For wee knowe,* 1.1840 what marke ye shoote at, by your Doctrine vttered in other places. Your meaninge is * 1.1841 that no man in this Life is able by the Grace of God to fulfil the Commaundementes. VVee beleeue, God commaundeth vs nothinge impossible to vs.‡ 1.1842 Otherwise howe coulde he iustly punishe for not doinge that commaundemente, whiche by no meanes wee were able to fulfil? VVee are sure that God punisheth noman vniustly: for, Non est apud dominum Deum nostrum iniquitas: There is no iniquitie in Our Lorde God.

Moises speakinge of the fulfillinge of the Commaundementes of God,* 1.1843 whiche also S. Paule re∣peteth, saithe that they are not aboue vs in Heauen, neither farre from vs beyonde the Sea: but harde by thee (saithe he) is his woorde in thy mouthe and in thy harte, that thou maiste doo it. And Christe saithe,* 1.1844 Iugum meum suaue est, & onus meum leue:* 1.1845 My Yoke is sweete, and my bur∣den light: and S. Iohn, His Commaundementes be not heauie. He then, that saithe, we can by no meanes fulfil the Lawe of God, maketh* 1.1846 God vniust, and euil, or impotent, and not able to geue so mutche grace, as maie helpe to fulfil his Lawe. Let the discrete reader iudge, what blasphemie your woordes conteine. Belye vs nomore hereafter. This is our Doctrine. better founded in the worde of God, and in the Tradition of the Apostles, and in the custome of the whole Churche, then that ye shal euer be able to ouerthrowe it. Blaspheme, and barke againste it ye maie: ouercome it ye cannot.

The B. of Sarisburie.

Al other thinges here by you touched, M. Hardinge, I wil passe ouer: thin∣kinge it sufficient, to note a fewe woordes of the possibilitie, and perfourmance of the Lawe: and so mutche the more, for that ye seeme therein in somme parte, to renewe the Pelagian Heretiques Olde condemned erroure.

As touchinge that ful and perfite Obedience, that is required of vs by the Lawe, ye answeare, there are sundrie sortes of Perfection: namely, that there is Perfection in Children: Perfection in Menne: Perfection in Angels: and Perfection, in God. And further ye saie, that in this life wee cannot fulfil sutche Perfection, as is required of the Angels of God in Heauen. And this answeare ye make, touchinge the Obedience, and perfourminge of the Lawe: As if ye would saie, The Lawe of God was geeuen to Angels: and is to be perfourmed, not in the Earth, but Onely in Heauen: And, as if God had said to those Blessed Sprites, Thou shalt not Kil: Thou shalt not commit aduouterie: Thou shalt not steale: Thou shalt not couete, &c.

In your sundrie Perfections, of Children, Menne, Angels, and God, I haue no skil. The Apologie meante onely of that Perfection, that is required in Man. How be it, in euery kinde they saie, Perfectum est, cui nihil deest: That thinge is Perfite, that is ful, and absolute, and wanteth nothinge.

And here, leste ye shoulde deceiue your selfe by wronge measure, God him selfe hathe shewed you,* 1.1847 what Perfection he requireth. Thus he saithe, Thou shalt loue the Lorde thy God with al thy Harte, with al thy Soule, with al thy Power: Ye shal not turne, neither to the Right hand, nor to the Lefte: Accursed is he, that standeth not in euery thinge, that is written in the Lawe, to perfourme the same. And S. Iames saithe, VVho so offendeth in one Commaundemente, is guilty of al. And Christe saithe, Be ye Perfite (not measuring your selues by your owne habilitie, but) as your Father is Perfite, whiche is in Heauen. And yet hereby he meaneth not the Perfection, that is in God, and his Angels, but onely that Perfection, that is required in Man.

S. Hierome saithe, The Pelagian Heretiques in Olde times vsed the same shiftes, that you vse nowe. For where as the Catholique Learned Fathers saide, Noman is Perfite, and voide of Sinne, they answeared then euen in sutche sorte, as you doo nowe,* 1.1848 Noman is Perfite in sutche degree of Perfection, as God is Per∣fite. S. Hieromes woordes be these, Aiunt, ad Comparationem Dei, nullum esse

Perfectum:* 1.1849 Quasi Scriptura hoc dixerit: They saie (euen as you, M. Hardinge, saie) that in Comparison of God, noman is Perfite: Asthough this were the saieinge of the Scriptures. And therefore he saithe vnto them, Nunquid Praecepit mihi Deus, vt essem, quod Deus est? Vt nihil inter me esset, & Dominum Creatorem? Vt maior essem Angelorum fastigio? Vt haberem, quod Angeli non habent? I beseeche you, hathe God Commaunded me, that I shoulde bee the same, that God is? That there shoulde be no difference (in Perfection) bitweene me, and my Lorde the Creatoure? That I shoulde be aboue the Highnesse of Angels? Or that I shoulde haue, that the Angels haue not? It was in vaine therefore, M. Hardinge, thus to borrowe the Pelagians Weapons, and to make mater of this Perfection. For wee speake not of An∣gels, but onely of Menne.

Further, tointreate of the Perfite fulfillinge, and accomplisshinge of the Lawe, I meane, so farre as the Lawe requirethe, the Pelagian Heretiques here∣in also saide,* 1.1850 euen as you saie: and none otherwise. S. Augustine thereof repor∣teth thus: Magnum aliquid Pelagiani se scire putam, quando dicunt, Non iuberet Deus, quod Sciret ab homine non posse fieri. Quis hoc nesciat? Sed ide•• iubet aliqua, quae non possumus, vt nouerimus, quid ab ipso petere debeamus: The Pelagians thinke them selues Cunninge menne, when they saie, God vvoulde not commaunde that thinge, that he knovveth, a man is not hable to doo. And who is there, that knoweth not this? But therefore God Commaundeth vs to doo somme thinges, that vvee are not hable to doo, that wee maie vnderstande, what wee ought to craue of him.

S. Hierome saithe vnto one of the same Pelagians,* 1.1851 Facilia esse dicis Dei mandata: & tamen nullum proferre potes, qui vniuersa compleuerit: Ye saie, Goddes Commaundementes be easy: And yet ye are hable to shewe vs noman, that euer fulfilled them al togeather.

Therefore againe he saithe vnto them,* 1.1852 Noli ponere in Coelum os tuum, vt per Esse, & Esse posse, stultorum auribus illudas. Quis enim tibi concedit, posse homi∣nem facere, quod nullus vnquam hominum potuerit? Sette not thy face againste Heauen, to mocke fooles eares with these woordes, Be, and Can be. For who wil graunte you, that a man can doo that thinge, that noman euer vvas hable to doo?

Likewise S. Augustine saithe,* 1.1853 Dixi fieri posse, vt sit homo sine peccato, si Voluntas ei non desit, ope Diuina adiuuante: Sed tamen Praeter Vnum, in quo omnes ui∣uificabuntur, neminem vel fuisse, vel fore, in quo hîc viuente esset ista Perfectio: I saide, It is possible, that a man maie bee vvithout Sinne, if he wante not wil, the Power of God assistinge him: And yet I saide, that bisides Onely Christe, in whom al menne shalbe quickened to Life, there vvas neuer man, nor neuer shalbe, who beinge in this life, shal haue this Perfection. S. Augustine saithe, Noman can atteine to this Perfection: and he speaketh of the Perfection, that is required, not of Angels, but of Menne.

Ye wil saie, as the Pelagians did, wherefore then doothe Christe saie, Be ye Perfite?* 1.1854 Wherefore doothe S. Paule saie, As many of vs, as be Perfite? &c. Here∣to S. Hierome answeareth thus: Quid ergo sapimus? imo quid sapere debemus, qui Perfecti non sumus? Imperfectos nos esse Confiteri, & nondum comprehendisse, nec dun acccepisse. Haec est hominis vera Sapientia, imperfectum esse se nosse. At{que}, vt ita loquar, Cunctorum in Carne Iustorum Imperfecta Perfectio est: VVhat then doo wee thinke, or what ought wee to thinke, that be not Perfite? Wee ought to Confesse, that vvee are Vnperfite, and that wee haue not yet gotten, nor taken (that Perfection) that is required. This is the true wisedome of a Man, to knowe him selfe to be Vnperfite. And, as I might saie, the Perfection of al Iuste menne liuinge

in the Pleashe is Vnperfite.* 1.1855 Againe he saithe, Iusti appellantur, non quòd omni Vitio careant,* 1.1856 sed quòd Maiori parte Virtutum commendentur: They are called Juste menne, not for that they be voide of al manner Sinne, but for that they are furnisshed with the greatter parte of Vertues. So likewise saithe S. Augustine, Virtus, quae nunc est in homine Iusto, hactenus Perfecta nominatur, vt ad eius Perfectionem pertineat etiam ipsius Imperfectionis, & in Veritate agnitio, & in humilitate Confessio: The Vertue, that is nowe in a iuste man, so farre foorthe is called Perfite, that it perteineth to the Perfection thereof, bothe in truthe to knovve, and in hu∣militie to Confesse, that it is Vnperfite. Againe he saithe, Omnia mandata facta deputantur,* 1.1857 quando, quicquid non fit, ignoscitur: Al the Commaundementes of God are accoumpted to be donne, when that thinge, that is not downe, is forgeeuen. To con∣clude, he saithe, Multùm in hac vita ille profecit, qui quàm longè sit à Perfectione Iustitiae, proficiendo cognouit: He hathe mutche profited in this life, that by his profitinge hathe learned, howe farre he is from the Perfection of Righteousenesse.

Yet neuerthelesse wee maie truely vse S. Hieromes woordes, vttered in the defence, and right of this same cause: Haec dicentes, non adulamur vitijs: sed Authoriratem sequimur Scripturarum,* 1.1858 quòd nullus homo sit absque Peccato. Sed conclusit Deus omnia sub Peccato, vt Omnium misereatur: Notwithstandinge we saie thus, yet wee flatter not Vices: but wee folowe the Authoritie of the Scriptures, that there is nothinge vvithout Sinne. But God hathe shutte vp al thinges vnder Sinne, that he maie haue Mercie of Al.* 1.1859 Againe he saithe, Perspicuum est, omnem homi∣nem, quamuis ad Perfectionem venerit, tamen indigere Misericordia Dei: & plenam Perfectionem ex Gratia, non ex Merito possidere: It is moste certaine, that euery man, yea although hee be growen to Perfection, yet needeth the Mercie of God: and that he enioieth ful Perfection, not of his ovvne Deseruinge, but of Grace.

Euen so S. Augustine saithe,* 1.1860 Ipsa Iustitia nostra tanta est in hac vita, vt po∣tius peccatorum Remissione constet, quàm Perfectione Virtutum: Our very Righteousenesse it selfe is so greete in this Life, that it standeth rather in Forgeeuenesse of Our Sinnes, then in Perfection of Righteousenesse.

The Apologie, Cap. 20. Diuision. 1.

Bisides, though wee saie, wee haue no meede at al by our owne woorkes, and deedes, but appointe al the meanes of Our Saluation to be in Christe alone, yet saie we not, that for this cause menne ought to liue loosely, and dissolutely: nor that it is yenough for a Christian, to be Baptized onely, and to Beleeue: as though there were no∣thinge els required at his hande. For True Faithe is liuely, and can in no wise be idle. Thus therefore teache wee the people, that God hathe called vs, not to folowe riot, and wantonnesse, but, as S. Paule saithe, vnto good vvoorkes, to vvalke in them: That we are deliuered from the Povver of Darkenesse, to the end that vvee shoulde serue the Liuinge God: to cutte awaie al the remnauntes of Sinne, and to vvoorke Our Saluation in feare, and tremblinge: that it maie appeare, that the Sprite of Sanctification is in Our Bodies, and that Christe him selfe dwelleth in Our Hartes.

M. Hardinge.

VVith what face can these Defenders affirme,* 1.1861 that they teache the people to walke in good woorkes, whereas beginninge the treatise of woorkes in this presente Apologie, they saie, that wee haue* 1.1862 no helpe, or aide in our woorkes, and deedes? For so their Latine woorde Prae∣sidium doothe signifie, whiche in the Englishe, is tourned into Meede. VVhat, Maisters, is this the waie to make menne woorke wel, to tel them before hande, that their woorkes be nothing worth, and that they helpe them neuer a whitte? VVhy then let the Labourers Prouerbe take place, I had ra∣ther plaie for nothinge, then woorke for nothinge.‡ 1.1863 Is there any Labourer so madde, as to woorke for nothinge? Firste ye tell the Labourers, that there is no helpe for them in their woorkes, and then ye crie vnto them to laboure:* 1.1864 yea forsoothe, as harde as thei liste. Is not this to mocke God and the worlde? VVhereas ye speake to Christian menne, to those that be Baptized, to suche as haue Faithe: Yet ye tel them, they maie woorke as mutche, as they wil,‡ 1.1865 but al in vaine, &c. Ergo then, al∣though a liuely Faithe cannot be idle, and somme true Faithe is liuely, yet in an other sense.* 1.1866 there is a true Faithe whiche is not liuely, but idle. VVhiche true Faithe shal become liuely and haue great aide in woorkes, if it wel learne to leaue idlenesse, and practise that in will and harte, whiche it beleeueth in vnderstandinge.

But whereas these Defenders woulde no helpe or aide to be in Christian mennes woorkes, that ‡ 1.1867 Heresie maie not so escape.* 1.1868 Christe beinge demaunded of one, what good he shoulde doo to obteine Euerlastinge life, saide: If thou wilte enter into Life, keepe the Commaundementes. To keepe the Commaundementes is a woorke: to enter into Life is somme helpe to a man. Therefore it is falsely spoken, that in our woorkes there is no helpe for vs. Againe, Christe saithe, VVho so euer forsaketh his house, or brothers, or sisters, or father, or mother, or wife, or children, or landes for my sake, be shal receiue an hundred folde, and shal inherite Life Euerlastinge. S. Paule saithe, God wil render to euery man accordinge to his woorke. To those that seeke for glorie, and honour, and incor∣ruption, accordinge to the sufferance of good woorkes, (he wil render) Life Euerlastinge.

The B. of Sarisburie.

Here ye trifle, M. Hardinge, although not mutche bisides your common woonte, yet sommewhat aboue your ordinarie. Our Doctrine herein is groun∣ded vpon these woordes of Christe,* 1.1869 When ye haue donne al, saie, that ye be vnprofi∣table▪ Seruauntes, and therefore haue deserued nothinge. In deede, of late yeeres this hath ben the General Doctrine of your Scholes: Vita Aeterna est Merces debita pro nostris Meritis: Vita Aeterna, nisi esset Merces debita, esset incerta. Quia debitum certum est: Misericordia incerta: Euerlastinge Life is a rewarde dewe for our deseruinges. If Euerlastinge Life were not a dewe rewarde, it were vncertaine. For dewe debte is certaine: Mercie, or sa∣uoure is Vncertaine. Thus haue you vtterly drowned the Grace of God, and the Saluation that we haue onely in Iesu Christe: and haue turned the most Comfor∣table Doctrine of the Gospel into a doungeon of Desperation.

Then,* 1.1870 saie you, Lette the Labourers Prouerbe take place, I had rather plate for nothinge, then woorke for nothinge. Verily, M. Hardinge, when other reason coulde not serue you, it was reason, your Labourers idle reason shoulde take place. Howe be it, if ye wil doo nothinge at Goddes requeste, of good wil, without rewarde, but muste be hyered onely for your Penny, then maie your Labourer, be he ne∣uer so simple, easily tel you, ye are not the Childe of God, but onely a Hyrelinge, and a Labourer. For the Natural louinge Childe wil Obey his Father, not for rewarde, but of loue, onely bicause hee is his Father.

Gregorie Nazianzene saithe, Si Seruus es, time plagas: Si mercenarius, tantum specta Mercedem. At, si supra hos es etiam Filius, reuerere tanquam Patrem tuū. Bene facito, quia pulchrum est obsequi Patri. Et, quamuis nihil aliud futu∣rum

sit,* 1.1871 tamen vel hoc ipsum erit Merces tua fecisse quod gratum esset Patri: If thou be a bonde Slaue, then feare the whippe: If thou be a Hyrelinge, then looke onely for thy rewarde: But ouer, and bisides these, If thou be a (Natural) Childe, then reuerence (GOD) as thy Father. Doo vvel, bicause it is good to Obey thy Fa∣ther. Yea, and although thou shalt haue nothinge els, yet euen this shalbe thy revvarde, that thou haste benne Obediente to thy Father.

S. Hilarie saithe,* 1.1872 Nos, si semel ieiunamus, satisfecisse nos arbitramur: Si aliquid ex horreo domesticarum facultatum inopi damus, implenisse nos iustitiam credimus, &c. Sed Propheta totum à Deo sperat: totum à Misericordia eius expectat: If wee faste once, wee thinke, wee haue satisfied: If out of the barnes of Our housholde stoare wee geeue sommewhat to the Poore, wee beleeue, wee haue fulfilled the measure of Righteouse∣nesse. But the Prophete hopeth al of God: and trusteth al of his Mercie. Christe saithe to his Disciples,* 1.1873 Let your Light so shine before menne (not that ye maie be rewarded, but) that they maie see your good woorkes, and glorifie yur Father, whiche is in Heauen. S. Augustine saithe, Minùs diligit te, qui diligit aliud praeter te: O God,* 1.1874 he the lesse loueth thee, that loueth any other thinge, bisides thee. Likewise S. Basile saithe, Qui non fidit suis rectè factis, nec expectat ex operibus iustificari, Solā habet spem salutis, Misericordias Dei: He that trusteth not to his ovvne good deedes, nor hopeth to be iustified by his vvoorkes, hathe the Onely hope of his Saluation, the Mercies of God.

Further ye saie, A true Faithe maie be idle, and vtterly without woorkes: & therefore ye thinke it not true, that wee saie, A true Faithe is Liuely, and can in no wise be idle. Here perhaps ye wil set Faithe vpon the Laste, and Racke her to a larger ••ise. For so Latomus, one of your Felowes, saithe, that Socrates, and Plato, and other Heathen Philosophers had as good vnderstandinge, and Faithe in Christe, as had Abraham. And Andradius, an other of your Felowes, saithe, that the Heathen, and Infidel Philosophers had the Righteousnesse of Faithe, and Euerlasting Life.* 1.1875 His wordes be these, Philosophi, qui ab inani Deorum multitudine abhorruerunt, &c. illos tu illa Fide, Dei{que} cognitione destitutos dices, per quam, scilicet, impius iustificatur, & ex qua iustus viuit? The Philosophers, that abhorred, and shunned the vaine multitude of Goddes, &c. wilte thou saie, they lacked that Faithe, and that knovvledge of God, whereby the wicked is iustified, and whereby the Righteouse liueth? An other or your neare Felowes saith, Petrus, non Fidem Christi, sed Christū, Salua Fide, negauit: Peter denied, not the Faithe of Christe: but he denied Christe, his Faithe neuerthelesse beinge safe. If ye cal this True Faithe, M. Hardinge, that maie be founde in Heathens, and Infidels, and maie wel, and safely stande with the abiuringe of Christe, then, without question, your True Faithe maie be with∣out good woorkes.* 1.1876 But S. Paule, whose woordes wee ought rather to credite, saithe farre otherwise: He, that hathe no regarde to his owne, specially sutche, as bee of his housholde, hathe denied the Faithe, and is woorse, then an Infidel. Againe he saithe:* 1.1877 They saie, they knowe God: but by theire woorkes they denie God. S. Iohn saithe, VVho so saithe, hee knoweth God, and keepeth not his Commaunde∣mentes, is a lyer, and the Truthe is not in him. S. Iames saithe, Faithe with∣out woorkes is deade: And the Diuel beleeueth, and tremblethe for feare. But a Deade Faithe is nomore a True perfite Faithe, then a Deade man is a True perfite Man. As for the Faithe of Diuels, in deede, and verily it is no Faithe.

Certainely S. Augustine saithe,* 1.1878 Qui Fidem habet sine spe, & dilectione, Christum esse credit: non in Christum credit: He that hathe Faithe without Hope, and Charitie, Beleueth, that there is Christe: but hee Beleueth not in Christe. Againe he saithe, Inseparabilis est Bona uita à Fide, quae per Dilectionem opera∣tur:

imò verò ea ipsa est bona vita: Good Life can neuer be diuided from Faithe, whiche woorketh by Loue: Naie rather that same very Faithe it selfe is good Life, S. Ambrose saithe,* 1.1879 Vbi quis coeperit luxuriari, incipit deuiare à vera Fide: As soone as a man beginneth to liue wantonly, he beginneth to flee from the True Faithe. Ori∣gen saithe,* 1.1880 Omnis, qui credit in cum, non crubescit. Erubescit autem Omnis, qui pec∣cat: Ergo, qui adhuc ruborem peccati incurrit, credere non videtur: VVho so euer Beleeueth in God, blussheth not: But euery man blussheth, that woorketh Sinne: Therefore he, that yet blussheth for his Sinne,* 1.1881 seemeth not to Beleeue. Againe he saithe, Malè credit, quicun{que} peccat: VVho so euer sinneth, Beleeueth il.

To be shorte, S. Cyprian saithe, Quomodo dicit, se credere in Christum, qui non facit, quod Christus facere praecepit? Howe doothe hee saie, He Beleeueth in Christe, that doothe not the thinge, that Christe Commaunded?

Hereby it is plaine, that True Faithe is liuely, and woorkeful: and, that an Idle Faithe is in deede no Faithe at al.

But you saie, Good VVoorkes haue theire rewarde: and therefore, ye saie, This Heresie maie not so esc••pe. Whether Good Woorkes shalbe rewarded, or no, it was no parte of Our question. For wee vndoubtedly beleue the wordes, that are writ∣ten by S. Iohn,* 1.1882 Opera illorum sequuntur illos: Theire VVoorkes folowe after them: Wee beleeue the woordes, that Christe saithe to his Disciples, He, that geeueth a Cuppe of colde Water to any of these litle Ones for my sake, shal not lose his rewarde. We beleeue that,* 1.1883 that S. Paule saithe, Your Woorke shal not be in vaine in the Lorde. Wee graunte, Good Woorkes haue theire Rewarde: But the same Rewarde stan∣deth in Mercie, and Fauoure, and not in Dewtie.

Thus therefore we saie, Consideringe the weakenesse, and sinful corruption of Our Nature, there can be no Woorkes in vs so pure, and perfite, that we maie thereby of right, and of dewtie deserue Euerlastinge Life. And this, M. Hardinge, is no Heresie, but the very plaine Sense, and Substance of Goddes Woorde, and the vndoubted Doctrine of the Anciente Catholique Fathers of the Churche.

Iob saithe,* 1.1884 Si Homo velit contendere cum Deo, non poterit ei respondere vnum pro mille: If a man wil dispute with God, he is not hable to answeare him one for a thou∣sande. And therefore he saithe, Verebar omnia Opera mea: I stoode in doubte, and was afraide of al my Woorkes.* 1.1885 Againe he saithe, Although •• were perfite, yet my soule shal not know it:* 1.1886 If I woulde iustifie mee selfe, myne owne Mouthe shal condemne me. The Prōphete Esai saithe, Al our Righteousenesse is like a fowle stained clowte.

Therefore S. Augustine saithe,* 1.1887 Non intres in Iudicium cum Seruo tuo. Quid est, Non intres in iudicium cum Seruo tuo? Non stes mecum in iudicio, exigendo a me omnia quae praecepisti, & omnia, quae iussisti. Nam me inuenies reum, ••i in iudicium in∣traueris mecum. Opus ergo est Misericordia tua, potiùs, quàm liquidissimo iudicio tuo: O Lorde, enter not into iudgemente with thy Seruaunte. What meaneth that, Enter not into iudgemente with thy Seruaunte? Thus mutche it meaneth: Stande not with me in iudgemente, requiringe of me al that thou haste commaunded. For if thou enter into iudge∣mente with me, thou shalt finde me guilty. I haue neede therefore, not of thy vpright Iudgemente,* 1.1888 but of thy Mercie. Againe he saithe, Merita quorumlibet homi∣num quae sunt? Quandoquidem ille, qui non cum Mercede debita, sed cum gra∣tuita Gratia venit, Omnes peccatores, solus à peccato liber, & liberator, inueuit: VVhat be the Merites of any menne? For Christe that came, not vvith his devve revvarde, but vvith his Grace, that vvas not devve, founde al menne sinners, being him selfe onely free from sinne,* 1.1889 and a deliuerer of Sinners. Againe hee saithe, Coro∣nat te in Misericordia, & Miserationibus. Hoc fiet in iudicio: vbi cùm Rex iustus sederit in thro••o, redditurus vnicuique secundum opera eius, quis gloriabitur, castum se habere Cor? Aut quis gloriabitur, mundum se esse à peccatis? Ideò illie

necessarium fuit cōmemorare Miserationē, & Misericordiam Domini, &c. God crowneth with Fauour and Mercie. That shalbe doune in the laste iudgemente: where as, when the Juste Kinge shal sit in his Throne, to render to euery man accordinge to his woorkes, who shal boaste, that his harte is chaste? Or who shal boaste, that be is cleane from Sinne? Therefore it was needeful to make mention of the Pitie, and Mercie of Our Lorde. And againe,* 1.1890 Opera manuum mearum non Commendo. Timeo enim, ne cùm inspexeris, plura inuenias peccata, quàm Merita: Lorde, I commende not the woorkes of my handes. For I am afraide, leste, when thou shalte beholde them, thou shalt finde moe sinnes, then good deseruinges.

So saithe S. Hierome,* 1.1891 Si consideremus nostra Merita, desperandum est: If vvee beholde our ovvne Merites, vvee muste be driuen to desperation.

So saithe Origen, Ego vix mihi persuadeo, vllum opus esse posse, quod ex de∣bito remunerationem deposcat: I doo scarcely beleue, that there can be any woorke, that maie of devvtie require revvarde. Againe he saithe, Dicite, vos esse Seruos inutiles. Nam etsi Omnia fecerimus, quae praecepta sunt, non tamen bonum aliquod fecimus. Nec enim, si verè bona essent, essemus inutiles. Omne autem bonum nostrum, non propriè, sed abusiuè bonum dicitur: Saie ye (saithe Christe) that ye be vn∣profitable Seruauntes. For notwithstandinge wee haue donne al thinges, that are commaunded. yet haue vve donne no good thinge. For, if our dooinges were good in deede, then were wee not vnprofitable. But any good deede of oures is called good, not rightly, or devvly,* 1.1892 but by abuse of speache. So saith S. Augustine, Si Deus vellet pro Me∣ritis agere, non inueniret, nisi quod damnaret: If God would deale with vs according to that we haue deserued, be shoulde finde nothinge, but that he might condemne. Therefore, M. Hardinge, VValdensis, one of your greate Doctours, hauinge wel, & circum∣spectely weighed the mater of euery side, at the laste concludeth thus, Quid dignum facimus,* 1.1893 vt participes Coelestibus fieri inueniamur? Apostolo dicente, Existimo, quòd non sūt condignae passiones huius temporis ad futuram gloriam, quae reuelabitur in nobis: Reputo igitur saniorem Theologum, fideliorem Catholicum, & Scripturia Sanctis magis concordem, qui tale Meritum simpliciter abnegat: VVhat woor∣thy thinge doo wee, that wee maie be founde in the Felowshippe of the Heauenly Sprites? The Apostle saithe, I Judge, that the afflictions of this time are not woorthy of that Glorie, that shalbe reueled in vs. Therefore I take him to be the ••ounder Diuine, the Faithefuller Catholique, and more agreeable to the Holy Scriptures, that vtterly denieth al sutche kinde of Merite.

But ye wil saie, If wée finde Our selues voide of Merite, howe then shal wee stand,* 1.1894 and be iustified before God? S. Iohn saithe, Blessed are they, that haue wasshed theire Roabes (not in theire owne Merites, but) in the Bloude of the Lambe.* 1.1895 And God saithe, I wil geeue the thirsty to Drinke of the VVel of Life (not for his Desertes, but) for nothinge.

The Ancient Father Origen saith,* 1.1896 Quia Omnia conclusa sunt sub peccato, nunc non in Meritis, sed in Misericordia Dei Salus Humana Consistit: For as mutche as al menne are shutte vp, and Closed vnder Sinne, novve the Saluation of Man stan∣deth, not in mans Merites, but in Goddes Mercie.

S. Augustine saithe,* 1.1897 Deus in fine Coronabit nos in Misericordia, & Mise∣rationibus: God in the ende wil crowne vs (not with the price of our deseruinges, but) vvith Fauour, and Mercies.

Againe he saithe,* 1.1898 Pro nihilo saluos facies eos. Quid est, Pro nihilo saluos fa∣cies eos? Nihil in eis inuenis, vnde salues: & tamen saluas. Quia nihil inuenis, vnde salues: & multum inuenis, vnde damnes: For Nothinge thou shalt saue them. VVhat is meante by these worde, For Nothing thou shalt saue them? (This is the meaninge) Thou findeste Nothinge in them, vvherefore thou shouldest saue them: and

yet thou sauest them. Thou findest nothinge, wherefore thou shouldeste saue them: but thou findest mutche, wherfore thou shouldest condemne them: And againe, Omnes in Mor∣tem poena debita praecipites ageret,* 1.1899 nisi inde quosdam indebita Dei Gratia liberaret: Deserued paine woulde throwe al menne into Deathe, onlesse the Vndeserued Grace of God deliuered somme frome it.

S. Basile saithe,* 1.1900 Non erit Iudicium sine Misericordia: Quia non potest homo purus inueniti à sorde: ne si vnus quidem tantùm dies sit ab eius natali: Iudgement shal not be vvithout mercie: For noman can be founde pure, and cleane from al filthe: no, though he be but one daie olde.* 1.1901 Againe he saithe, Haec est nostra integra, & perfecta gloriatio in Deo, quando propriae Iustitiae nos inopes agnoscimus: Sola autem Fide in Christū Iustificari: This is oure ful, and perfite reioicing in God, when we acknowledge, that wee are voide of any Our owne Righteousenesse, and are Iustified by Onely Faithe in Christe. So saithe S. Hierome, In Christo Iesu Domino nostro: in quo ha∣bemus fiduciam,* 1.1902 & accessum, & confidenttiam per Fidem eius: non per nostram Iu∣stitiam, sed per eum, cuius Fide nobis peccata dimittuntur: In Christe Jesu Our Lorde: in whom wee haue boldenesse, and libertie to comme (to God), and truste, and affiance by the Faithe of him: not through Our Righteousenesse, but through him, in whose name Our Sinnes be forgeuen.

Hereof S. Bernarde in moste godly,* 1.1903 and comfortable wise concludeth thus, Meritum meum. Miserationes Domini. Non sum ego inops Meriti, quam diu ille non est inops Miserationum. Si Miserationes eius multae, multus ego sum in Meritis. Hoc totum est Hominis Meritum, si totam spem suam ponat in Domino: My Merite is the Mercie of God. So longe as God is not poore of Mercie, so longe cannot I be poore of Merite. If his Mercies be greate, then am I great in Merites. This is the vvhole Merite of Man, if he put his vvhole affiance in the Lorde.

This is these Defenders Horrible Heresie, M. Hardinge, whiche, you saie, mought not so escape your handed.

The Apologie, Cap. 21. Diuision. 1.

To conclude, we Beleue, that this our selfe same Fleashe, where∣in we liue, although it die, and comme to duste, yet at the laste shal returne againe to Life, by the meanes of Christes Sprite, whiche dwelleth in vs: and that then verily, whatsoeuer we suffer here in the meane while for his sake, Christe wil wipe awaie al teares, and heauinesse from our eies: and that we through him shal enioie E∣uerlastinge Life, and shal for euer be with him in Glorie. So be it.

M. Hardinge.

Last of al, beleue (as ye saie) that this very Fleashe shal returne to Life, and that for the Spirite of Christe, whiche dwelleth in vs. There is no doubte but the Spirite of Christe is suffi∣cient to raise vp their bodies, in whom it dwelleth. But wee saie, that the raising of our Fleashe is al∣so assigned in Holy Scripture* 1.1904 to the Real, and Substantial eatinge of Christes Fleashe, because it is written: He that eateth my Fleashe, and drinketh my Bloude, hathe Life Euerlastinge. And I wil raise him againe in the laste daie. Therefore the Resurrection of the Fleashe is not onely assigned in Holy Scripture to the Spirite of Christe, but also to the woorthy eatinge of his Fleashe. And thus we haue confuted the Doctrine, wherein ye declare your Faithe: and the chiefe groundes, whereon ye buylde your New Gospel, we haue disproued.

The B. of Sarisburie.

The woordes,* 1.1905 wherein ye finde faulte, M. Hardinge, are not oures, but S. Paules. If they be false, why did he write them? If they be true, why doo you blame them? Here ye seeme to checke S. Paule, and not onely vs. Ye saie, The rai∣sing of our Fleash is also assigned in the Holy Scripture to the Realle, and Substantial Eating of Christes Fleashe. But whence had ye these woordes, M. Hardinge? Where founde ye these Scriptures? Dissemble no longer: Deale plainely & simply: It is Gods cause. For a shewe,* 1.1906 ye allege these woordes of Christe, written by S. Iohn: He that Eateth my Fleashe, and Drinketh my Bloude, hathe Life Euerlastinge: And I wil raise him vp againe in the laste daie. These woordes wée knowe: and the Eatinge of Christes Fleashe we know: But where is your Real, and Substantial, and Carnal Eatinge? Where did S. Iohn euer tel you, that Christes Body is Eaten vvith Teethe, and conueied fur∣ther in sutche grosse,* 1.1907 and fleashely wise into the belly? S. Augustine expoundinge the same woordes, saithe thus, Crede, & Manducasti: Credere in Christum, hoc est Manducare Panem Viuum: Iste Panis Interioris Hominis quaerit esuriem: Be∣leeue thou (in Christe): and thou haste Eaten (Christe). To Beleeue in Christe, that is the Eatinge of the Breade of Life: This Breade requireth the Hunger of the Inner Man.* 1.1908 And Nicolas Lyra, one of your owne Doctours, saithe, These woordes of S Iohn perteine nothinge to the Sacramente. Thus he saithe, Hoc Verbum nihil directè pertinet ad Sacramentalem, vel Corporalem Manducationem: This Saieinge (of the Sixthe of Iohn) perteineth nothinge directely to the Sacramental, or Corporal Eatinge. It was somme ouersight of your parte, M. Hardinge, to seeke to proue the Eatinge of the Sacramente by those woordes, that, by your owne Doctours iudgemente, perteine nothinge to the Sacramente.

Christe saithe further,* 1.1909 Onlesse ye Eate the Fleashe of the Sonne of Man, and Drinke his Blonde, ye shal haue no Life in you. If there be none other Eating of Christes Body, whereby wee shal liue, but onely your Fantastical, and Fleashely Eatinge with Mouthe, and Teethe, then, I beséeche you, what Life hathe Abraham, Isaac, Iacob, Moses, Aaron, and other Holy Patriarkes, and Prophetes, that were before the comming of Christ? What Life haue a great number of Holy Martyrs? What Life haue Christian Children, that being Baptized in the Bloud of Christe, departe this Life before they can receiue the Sacramente: that is to saie, by your strange Exposition, before they haue Really, & Substantially Eaten the Fleashe of Christe? Wil ye saie, They haue no Life? Or wil ye condemne them al to E∣uerlasting Deathe? Or muste wée thinke, they shal neuer rise againe? Certainely S. Augustine saithe precisely,* 1.1910 Qui Manducat, habet Vitam: &, qui non Mandu∣car, non habet Vitam: VVho so Eateth (the Fleashe of Christe,) hathe Life: and who so Eateth it not, hathe no Life. Hereof wee muste needes conclude by your Diui∣nitie, that Abraham, Isaac, Iacob, Moses, and other Godly Fathers, that neuer receiued the Sacramente, haue no Life, but are deade for euer, without hope of Resurrection.

But, to leaue your Fantasies, M. Hardinge, the cause of Our Resurrection, as S. Paule saithe,* 1.1911 is the Sprite of God, that dwelleth in vs. Origen saithe, Resurgemus propter Spiritum habitantem in nobis: Necesse est enim Spiritui reddi habita∣culum suum: VVee shal rise againe bicause of the Sprite, that dwelleth within vs: For of ne∣cessitie the Sprite muste haue his House resto••red vnto him. S. Augustine saithe, Haec mea tota Spes est, & omnis fiducia. Est enim in ipso Iesu Christo Domino nostro Vniuscuius{que} nostrum portio, Caro, & Sanguis. Vbi ergo portio mea regnat, ibi ego me regnare credo: This is my whole hope, and al my truste. For in Christe Jesu our Lorde is Fleashe, and Bloude, whiche is a Portion of eche of vs. Therefore vvhere a Portion

of mine reigneth, there I beleeue, that I reigne too.

S. Cyril saithe, Quamuis Mors propter peccatum in Naturam nostram insilijt, ta∣men,* 1.1912 quia Filius Dei Homo factus est, omnes profectò Resurgemus: Although Deathe be fallen into our Nature, yet bicause the Sonne of God is made Man, doubtelesse wee shal al rise againe. Likewise againe he saithe, Sic vos effeci partici∣pes Diuinae Naturae, cùm Spiritum meum fecerim habitare in vobis, Christus e∣nim in nobis est per Spiritum, Corruptionem nostram in Incorruptionem Cōmutans: So I made you Partetakers of the Diuine Nature, vvhen I caused my Sprite to dvvel in you. For Christe is in vs by his Sprite, changinge our Corruption into Incor∣ruption. Thus the Sprite of God is the Cause, and the woorker of our Resurre∣ction. And, to comme neare vnto you, y^• Sacramentes of Christe are also Meanes, and Instrumentes, and Seales hereof: but not the Causes. S. Cyril saithe, Quòd Mystica Communio Resurrectionis quaedam fit Confessio,* 1.1913 verbis Christi ipsius probatur. Ait enim, Hoc est Corpus Meum: Hoc in Memoriam Mei facite: That the Mystical Cōmunion is a certaine Confession of y^• Resurrection, it is proued by the woordes of Christe him selfe. For he saithe, This is my Body: Doo this in Remembrance of mee. And therefore in the Councel of Nice,* 1.1914 the Holy Mysteries are called Resurre∣ctionis nostrae Symbola: The Pleadges, or Tokens of our Resurrection. And S. Ambrose,* 1.1915 speakinge distinctely hereof, saithe, Non iste Panis, qui vadit in Corpus, sed Panis Vitae Aeternae, qui animae nostrae Substantiam fulcit: It is not this Breade (of the Sacramente) that passeth into the Body: but it is the Breade of Euerlastinge Life, that susteineth the Substance of our Soule.

And to put the mater further out of doubte, the same force vnto Resurrection, that is applied vnto the Sacramente of Christes Body, is also, and in as ample sorte geuen to the Sacramente of Baptisme.* 1.1916 S. Basile saithe, Dies Paschatis est Pignus Resurrectionis: Baptisma verò est potentia, & vis ad Resurrectionem: Easter Daie is a pleadge of Resurrection: But Baptisme is a povver and strengthe vnto Resurrection. Againe he saithe, Resurrectionis Gratiam in die Resur∣rectionis excipiamus: Vpon the daie of Christes Resurrection, Let vs receiue (Baptisme, whiche is) the Grace of Resurrection. Ignatius saithe, Vt Creden∣tes in Mortem eius, per Baptismum participes eius Resurrectionis efficiamini: That beleeuinge in his Deathe, by Baptisme ye maie be made Partetakers of his Resurrection. Therefore in the Councel of VVoormes it is written thus: In Aquas demersio, in Infernum descensio est: Et rursus, ab Aquis emersio, Resurrectio est: The Dippinge into the Water, is the goeinge downe into Hel: and the comminge out of the VVater, is the Resurrection.

In the ende, M. Hardinge, ye blowe vp merily your owne Conquest: And thus yée saie, VVee haue confuted the Doctrine, wherein yee declare your Faithe: and the Chiefe groundes, whereon ye builde your Newe Gospell, VVee haue disproued: But, with so simple proufes, and so many Vntruthes, as, for Honours sake, maie not wel be shewed in your Triumphe.

❧Here endeth the Seconde Parte.

Notes

• * 1.1

  span••
• * 1.2

  Augu. Tract. 5••. in Iohan.
• * 1.3

  Actor. 3.
• * 1.4

  In Epist. ad Dars∣danum.
• * 1.5

  Cō••ra ••utychen. Lib. 1.
• * 1.6

  Tulgent. ad Thras••mūdum.
• * 1.7

  Neither is any man now asha∣med of the A∣postles Creede.
• a 1.8

  Vntruthe It vvas the Olde.
• b 1.9

  Manifeste Vntruthe: For vvee keepe al one Creede.
• * 1.10

  S Hilaries com∣plaint of many Faithes. One God, one Faithe.
• * 1.11

  The maner of the vtterance of the defenders Faithe strange to Christē eares.
• c 1.12

  Vntruthe. For the He∣retiques saide, I be∣leue in God, as vvel as did the Ca∣tholiques.
• * 1.13

  Iacob. ••.
• * 1.14

  The Article of Christes ascensiō mutche grated vpon ••y the de∣fenders to euil purpose. In Iohan. Tract. 30. Oportet for Potest.
• * 1.15

  Vntruthe. For S. Au∣gustines vvoorde is, Oportet. S. Augustine knevve no sutche Body in the Sa∣cramente.
• * 1.16

  Matthae. 26.
• * 1.17

  Vūtruthe. There is neither sutche Insti¦tution, nor sutche com¦masidemēt.
• * 1.18

  Diuersitie of creedes
• * 1.19

  Contra Eutychē Lib. 1.
• * 1.20

  Expositionis in Epist. Iohan. Tract. 10.
• * 1.21

  Ad Thrasymun∣dum Regem.
• * 1.22

  Vntruthe. For Forme and Sub∣stance are bothe one.
• * 1.23

  To beleue In God.
• * 1.24

  Hilari. ad Con∣stantium Impe∣ratore••••. Coelius Rhodi∣gin Antiquitat. Lib 3. Cap. 32. August. De cap. 〈◊〉〈◊〉 contra Dona••ist. Lib 3. Cap 14.
• * 1.25

  Cornelius Biton∣tinus in Concil. Trident.
• * 1.26

  Hebrae. 11.
• * 1.27

  Pastor Nuntius. Origen. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in prooemio. Hilar. De ••rini∣tat. Lib. 10. Symbolum Ca∣roli Magni.
• * 1.28

  Exodi. 14. Exodt. 19. Basilius de Spir. Sanct. cap. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.29

  To beleue In God. Christes Ascension
• * 1.30

  Hosius in Con∣fessi. Petricoui∣en. Ca. 58. Socrates Li. 1. Ca. 25. Paschasi. L. 1. de Spiritu Sancto.
• * 1.31

  Augustin. in Iohan. tracta. 29.
• * 1.32

  Symbolum Da∣masi, apud Hie∣rony. To. 4.
• * 1.33

  Hierony. in ex∣plicatione Sym∣boli, To. 4.
• * 1.34

  In the sixthe Article.
• * 1.35

  De Consecra. Dis. 2. Prima. Oportet. Potest.
• * 1.36

  Christes Body in one place.
• * 1.37

  Actor. 3. Cyrill. in Iohan. Li. 11. Ca. 3. Augustin. con∣tra Faustem li. 20. Ca. 11. Augustin. ad Dardan. Epist. 57.
• * 1.38

  Origen. in Mat∣thae. tracta. 32.
• * 1.39

  Augustin. in Psalm. 46.
• * 1.40

  Athanas. contra Arianos Serma∣ne 3.
• * 1.41

  Fourme and Sub∣stance.
• * 1.42

  Epistola Flaui∣ani ad Leon. in∣ter Leon. Episto∣las.
• * 1.43

  Leo. De Resur∣rect. Domini. Sermo. 1.
• * 1.44

  Augustin. ad Dardanum epiststol. 57.
• * 1.45

  Augustin. in ead. epist. ad Dardanum.
• a 1.46

  Athanas. De Definitionib.
• b 1.47

  Leo episio. 97. Cap. 3.
• c 1.48

  Chrysostom. ad Philippen. Homi. 6.
• d 1.49

  Augustian. De Tempor. Sermo. 177. De Ascet∣sio. Sermo. 4.
• e 1.50

  Augustin. epist. 177.
• f 1.51

  Leo. epi••. 97. Cap. 3.
• g 1.52

  Chrysostom. ad Philippen. Ho∣mi. 6.
• h 1.53

  Augustin. in Iohan. tract. 40.
• i 1.54

  Augustin. De Essentia Diui∣nitatis.
• k 1.55

  Haimo, in epist. ad Philip. ca. 2.
• * 1.56

  Augustin. ad Dardan. epist. 57.
• * 1.57

  De conse. dist 2. Prima.
• * 1.58

  Fourme of Man, ctc.
• * 1.59

  Vigilius, Li. ••. Contra Eu••ych••∣tem.
• * 1.60

  Cyrill. in Iohan. li. 9. ca. 21. Gregor. De Pas∣cha. Homi. 30.
• * 1.61

  Augustin. in Io∣han. tracta. 78.
• * 1.62

  Augustin. in Io∣han. tracta. 50.
• * 1.63

  Augustin. in Sermo. in feri. 2. Paschat.
• * 1.64

  Fulgentius ad Regem Thra••••mun Li. 2.
• * 1.65

  The Holy Ghoste is God.
• * 1.66

  Vntruthe. As shal ap∣peare.
• * 1.67

  O folie. vvho euer saide other∣vviset
• * 1.68

  O folie. vvho euer saide other∣vviset
• * 1.69

  Augustin. contra Literas Petilia∣ni, Li. 3. Ca. 48.
• * 1.70

  Augustin. De Morib. Eccle. Catholi. Li. 1. Cap. 16.
• * 1.71

  Augustin. E∣pisto. 174.
• * 1.72

  Tertull. in Apo∣logetico.
• * 1.73

  Nazianzenus De Spiritu Sancto. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.74

  Ephes. 4.
• * 1.75

  Vntruth. For the Fa∣thers in the Primitiue Churche neuer toke him so.
• * 1.76

  Looke in the leafe H. 7. b.
• * 1.77

  Leafe E. 2: In Latine they terme it exor∣tam Euangelii.
• * 1.78

  Vntruth, As shal ap∣peare.
• * 1.79

  Catholike Churche. VVhy is the Churche called Catholike. Threefold Vni∣uersalitie an in∣fallible marke to knovve the Churche by.
• * 1.80

  Christe alone Prince, Head, Bridegrome, Spouse of the Churche. In respect of outvvard go∣uernment the name of Head is attributed to o∣thers beside Christe.
• * 1.81

  Amos. 6. ¶ Reg. 17. Psal. 17. & Cor. ••.
• * 1.82

  Catho∣lique in many, or fevve.
• * 1.83

  Vntruthe. vvhat Scrip∣ture, or Doctour euer said so?
• * 1.84

  2. Corin. 5. Christ the true Bridegrome, the Pope vnderbrid∣grome of the Churche, Ioan. 3.
• * 1.85

  Vntruthe: For the Au∣cient Fa∣thers neuer called him so.
• * 1.86

  M. Hardinge Foli. 15. a.
• * 1.87

  Vincentius Lirinensis
• * 1.88

  Catho∣lique in many, or fevve.
• * 1.89

  Augustin. de Gene. ad liter. Cap. 1.
• * 1.90

  Fortalitium Fidei, Li. 5.
• * 1.91

  2. Corin. 2. 2. Corin. 5.
• * 1.92

  Heade
• a 1.93

  Chrysostom in Epist ad Roma. hom. 18.
• b 1.94

  Amos. 6.
• c 1.95

  1. Regum. 15.
• d 1.96

  Psalm. 17.
• e 1.97

  Articul. 4. Diui. 32.
• f 1.98

  Cyrill. tomo. 4. Epist. 5.
• g 1.99

  Gregor. in. 1. Regum. lib. 4. Cap. 4.
• h 1.100

  Prudentius in Enchiridio.
• i 1.101

  Optatus Li. 1. & 2.
• k 1.102

  Augustin con∣tra Liter. Petil. Li. 1. Ca. 5.
• l 1.103

  Gregor. Li. 4. Epist. 38.
• * 1.104

  Peter was a member of the Churche but not the Heade.
• * 1.105

  Iohan. 8.
• * 1.106

  De Election. ca. Licet Abb.
• * 1.107

  Extra. Noult ille, In gloss.
• * 1.108

  Orders.
• * 1.109

  Bernard in Con∣cil. Remensi. Bernard ad Eui∣geni. de Conside∣ra. Li. 3.
• * 1.110

  Sacramonte of Order By good reason.
• * 1.111

  Vntruthes boldly pre∣sumed, as by the aun∣svveare it may ap∣peare.
• * 1.112

  Anacletus Epi∣stola. 3. Hieronym. ad Euagrium
• * 1.113

  Orders.
• * 1.114

  Hieronym. in eadem Epistola.
• * 1.115

  Hierony in Esai, Cap 19. Catechumeni.
• * 1.116

  Clemens Epist. 2. De con. 〈◊〉〈◊〉 st 3. Tribus gradibus
• * 1.117

  Dionysi Eccle. Hierar. Cap. 5.
• * 1.118

  Ignatius ad An∣tiochen 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hierony. De 7. ordinibus Eccl.
• * 1.119

  Isidor. Elymolog. Lib. 1. Cap. 12. Scotui in 4. Sen. Distin. 24. Qu. 1. Ambros in Epist. Ad Ephe. Cap. 4.
• * 1.120

  Petrus Lombar. senten Lib. 4. Distin. 24.
• * 1.121

  Clement consi. Apost. Li. 8. Ca. 15.
• * 1.122

  Orders.
• * 1.123

  Aureum Specu∣lum Pap••.
• * 1.124

  ••ist 23. Lector.
• * 1.125

  ••ist. 23. Cleros.
• * 1.126

  1.
• * 1.127

  2.
• * 1.128

  3.
• * 1.129

  4.
• * 1.130

  5.
• * 1.131

  Iosue, 1.
• * 1.132

  A greate ouerfight: For these be the vvoordes, not of the Captaine Iosua, but of the Pro∣phete Osee.
• * 1.133

  Iohan. 10.
• * 1.134

  Loe.
• * 1.135

  Vntruthe. For Panor∣mitane saithe, Papa potest, quic quid Deus ipse potest.
• * 1.136

  Vntruthe.
• * 1.137

  1.
• * 1.138

  2. 3. 4. In the fourthe Article, and in the 18. and 19.
• * 1.139

  Diuisions.
• * 1.140

  De Maior. & Obedien. Vnam Sanctam. In Glossa.
• * 1.141

  Vnitie by one Pope.
• * 1.142

  Platyna in Sa∣bini ano. Sabellicus En∣neade. 9. Lib. 1. Platyna, in Ste∣phano Sexto. Platyna, in Ro∣mano. 1.
• * 1.143

  Gregori. Lib 4.
• * 1.144

  Epist. 34. 38.
• * 1.145

  Gregori. Lib. 4.
• * 1.146

  Epist. 76.
• * 1.147

  August. De Vera Relig ione Ca. 45
• * 1.148

  Iosua for O∣see.
• * 1.149

  Churche Trium∣phante, & Militāte.
• * 1.150

  August. De V••ra Religione, Ca. 4••
• * 1.151

  Gregori. Lib. 4.
• * 1.152

  Epist. 78.
• * 1.153

  In Opere Triparti. Li. 2. Ca. ••
• * 1.154

  Josua for Osee.
• * 1.155

  Osee Cap. ••
• * 1.156

  Hierony. in Ose•• Cap. 1.
• * 1.157

  Nicol. Lyra in Osee Cap 1.
• * 1.158

  One Shep¦heard &c. Augu. De Ciui∣tate. Li. 18. Ca 28
• * 1.159

  Iohan. 10.
• * 1.160

  Ephes. 2 Chrysost. in Io∣han Homil. 59.
• * 1.161

  Augu. in Iohan. Tract. 47.
• * 1.162

  Nicolaus Lyra in Iohan. Ca. 10.
• * 1.163

  S••e••on. Trāquil. in Caligula.
• * 1.164

  Iohan. De Pari∣si••s, de potestate Regia, & Pa∣pal••, Cap. 3.
• * 1.165

  Chrysost. in Io∣han. Honal. 58.
• * 1.166

  Augusti. Contra Donatist. Lib. 6. 1. Q. 3. Vocantur Cane ••.
• * 1.167

  Feede my Sheepe.
• * 1.168

  Chrysost. In Ge∣nesin, Homil. 2.
• * 1.169

  Hebrae. 1.
• * 1.170

  Cala. 1.
• * 1.171

  Ephes. 4.
• * 1.172

  Cyprian. De Sim¦plicit. Praelato∣rum.
• * 1.173

  Cyprian. Lib. 3.
• * 1.174

  Epist 13.
• * 1.175

  Galat. 2.
• * 1.176

  Euseb. li. 5. ca. 26.
• * 1.177

  Augusti. Episto. 28.
• * 1.178

  In Concil. Late∣ran. sub Iulio.
• * 1.179

  In Concil. Late∣ranen. sub Leone, In Oratione Stephani Patra∣censis.
• * 1.180

  To Fore∣sake the Pope.
• * 1.181

  Panormitan. De Electio. Ca. Li∣cet.
• * 1.182

  Gregor. Lib. 4. Epist. 38.
• * 1.183

  De Maiorlt. & Obedient, Vnam Sanct. In Gloss.
• * 1.184

  Dist. 12. Non. decet.
• * 1.185

  August. De Vni∣tate Eccle. Ca∣tholica, Ca. 10.
• * 1.186

  Abbas Vrsper. Pag. 443.
• * 1.187

  Bernardus in Concil. Remen. In eodem Con∣cilio. Numer. 16.
• * 1.188

  The o∣ther Apo∣stles equal vvith Pe∣ter.
• * 1.189

  Peters Povver Or∣dinarie. The Apo∣stles povver Extraordi∣narie. Peter is the Shepheard: The Apo∣stles are the Sheepe. Manifest, and mere Vntruthes.
• * 1.190

  Peter hath Povver to him, and to his Heires for euer: The Apo∣stles haue Povver one∣ly for terme of Life.
• * 1.191

  Cyprian. De Simplicita. Prae∣latorum.
• * 1.192

  Petrus de Palude De Potestae. A∣postolor. Ar. 2. Petr. de Palade In eodem Arti.
• * 1.193

  Petr. de Palude In eodem Cap. Petr. de Palude De Potestate Cu∣rator. Ar. 6.
• * 1.194

  Extra. De Elect. & Electi po∣test. Fundamēta.
• * 1.195

  Hernaeus, De Po∣testate Papae, Ca. 21.
• * 1.196

  Petr. de Palude De Potesta. A po∣stolorwn.
• * 1.197

  Gala. 1.
• * 1.198

  Chrysost in Epis. ad Galat. Ca. 2.
• * 1.199

  Iohn. 20. Marke. 16.
• * 1.200

  The o∣ther Apo∣stles equal vvith Pe∣ter.
• * 1.201

  Hierony. Aduer. Ioui••tan. Li 1. Origen. in Mat∣thae. Tracta. 1.
• * 1.202

  Chrysost. in Mat∣thae. Homil. 83.
• * 1.203

  August. Epist. 86
• * 1.204

  August. in Epist. Ad Galat. Ca. 2.
• * 1.205

  Gloss. Galat. 2.
• * 1.206

  Gala. 2.
• * 1.207

  Vntruthe most vaine, and mani∣fest.
• * 1.208

  Iohn. 21.
• * 1.209

  Marke. 16.
• * 1.210

  Iohn. 21. Marc. 13.
• * 1.211

  Hierony. contra Jouinian. Li. 1. 1. Cor. 3.
• * 1.212

  Chryso. in Epist. Ad Gala. Ca. 1.
• * 1.213

  Chrysosto. in E∣pist. Ad Timoth. 2. Homi. 2.
• * 1.214

  Ad Euagrium.
• * 1.215

  De Simpl. Pe∣lator.
• * 1.216

  Vntruthe: Reade the Ansvveare.
• * 1.217

  Hieromes place discussed.
• * 1.218

  This vvas no parte of the questiō.
• * 1.219

  Vntruth: For the B. of Rome is equal vvith the other foure Pa∣triarkes, as shal ap∣peare.
• * 1.220

  Epist. 84. Amonge Bi∣shoppes is diffe∣rence of Povver vvith likenesse of Honour.
• * 1.221

  Equalitie of Bi∣shoppes.
• * 1.222

  The diuersitie bitvveene Bi∣shops, vvherein it consisteth.
• a 1.223

  Vntruth: For Christe neuer gaue the Pope a∣ny sutche charge.
• b 1.224

  Vntruth: For Christe neuer gaue sutche or∣der.
• c 1.225

  Vntruth: For it hath not alvvaies benne ob∣serued.
• * 1.226

  De Simplicitate Praelatorum.
• d 1.227

  Vatruth, impudente aboue mea∣sure.
• * 1.228

  ••rasm, in Schol. in Epist. ad Eua∣grium.
• * 1.229

  Hierony. ad E∣uagrium.
• * 1.230

  August. in quaes. veter. & Noui Testament. quae. 101.
• * 1.231

  Pope Leo.
• * 1.232

  Hieronym. in E∣pist. ad Titum. Cap. 1.
• * 1.233

  Hieronym. eod. loco.
• * 1.234

  August. Epist. 19.
• * 1.235

  ff. Li. 2. De Iu∣risdict. omnium Iudicum.
• * 1.236

  16. q. 6. Consue∣tudo: In Mar••gine.
• * 1.237

  Concil. Aphri∣ca. Ca. 105. Su∣perbum saeculi typhum. Inter Decretaé Bonifacij 2.
• * 1.238

  Instigante Diabolo. Leo Epist. 89.
• * 1.239

  Leo Epist. 89. Leo Epist. 52. Leo Epist. 89. Leo in cadem Epist.
• * 1.240

  Leo in Sermo. De Natali Petri & Pauli.
• * 1.241

  Leo in Sermo. 3. In Anniucrsario die Assumptionis.
• * 1.242

  Equalitie of Bi∣shoppes.
• * 1.243

  Epist. Iulij 1. Extra De Elect. Fundamenta. Concil Aphrica. Cap. 105. Gregor. Lib. 4. Epist. 36.
• * 1.244

  Cyprian. Lib. 1. Epist. 3. Nisi paucis de∣speratis, & per∣ditis.
• * 1.245

  Concil. Aphri∣can. Cap. 92.
• * 1.246

  1. Petr. 5.
• * 1.247

  In Concil. Car∣thaginen. Concil. Constan∣tinop. 2. Ca. 36. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Cyprian. De Simpl. Praelator.
• * 1.248

  One Bi∣shoprike.
• * 1.249

  Cyprian. Lib. 4. Epist. 2.
• * 1.250

  Cyprian. Lib. 4. Epist. 9.
• * 1.251

  Cyprian. In O∣ration. Domi∣nicam.
• * 1.252

  Cyprian. De Sim¦pli. Praelat.
• * 1.253

  Cyprian. Lib. 3. Epist. 13.
• * 1.254

  Hieronym. in E∣pist. ad Tit. Ca. 1.
• * 1.255

  Cyprian. Lib. 3. Epist. 13.
• * 1.256

  Basili. ad Neo∣caesarienses.
• * 1.257

  The sixth Ca∣non of the Ni∣cene Councel declared to make againste the Defenders,
• A 1.258

  Vntruth: For the ex∣presse vvordes are plaine to the contra∣rie.
• * 1.259

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.260

  Vntruth Vaine and childishe.
• c 1.261

  This Ex∣position is like a sick•• mannes dreame.
• D 1.262

  O folie. The vvor∣des are plaine: Quia Epis∣copo Ro∣mano pari∣lis mos est.
• E 1.263

  Vntruthe: For the B. of Rome neuer had Povver, to allotte Pro∣uinces: but him selfe had his pro∣uince allot∣ted him, as vvel, as o∣thers. A Ne Reci∣piatur.
• * 1.264

  Theodore Bal∣samon.
• * 1.265

  TheConn cel of Nice
• * 1.266

  Hieronym. ad Marcellam.
• * 1.267

  Aeneas Syluius. Epist. 288.
• * 1.268

  Lipomanus in Praefatione. Copus Dial. 1. 16•• Balsamonem Vi∣rum cerie doctē
• * 1.269

  Nilus, De Pri∣matu Romani Pontificis. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.270

  Ruffinus Eccle. Historiae Lib. 1. Cap. 6.
• * 1.271

  Suburbicaru Ecclesiarum
• * 1.272

  Concil. Constan∣tinopo. 2. Cap. 36. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Nicepho. Lib. 12. Cap. 13.
• * 1.273

  Athanas. ad So∣litariam Vitam agentes. Cod. De Sacro∣sanctis Ecclesijs: Omni innoua∣tione. Concil. Aphrica. Cap. 105. Nilus, De Pri∣matii Papa.
• * 1.274

  An euil Bishop loseth not the name of a Bishop, though he lose the metite of a Bishop. Vide Augustin. Lib. 2. contra Epist. Parmen. Cap. 13. Tom. 7. 1. Tim. 2.
• * 1.275

  A Bishop no Bishop▪
• * 1.276

  Chryso. in Mat∣thae. Homil. 43. Chrysost. in eod. Homil.
• * 1.277

  Ambro. De Dig∣nita. Sacerdota∣li, Cap. 4. Gregor. Lib. 4. Epist 32.
• * 1.278

  In Concil. Con∣stātien. Session. 15
• * 1.279

  Chrysost. in Mat∣thae. Homil. 53.
• * 1.280

  Concil. Valentin. sub Damas. ca. 4.
• * 1.281

  2. Quae. 7. Qui nec regiminis.
• * 1.282

  Cyprian. Lib. 1. Epist. 3. Concil. Trident. De Sacramente Ordinis. Athanasius Ad Solitariam Vi∣tam agentes. Hieron. in Soph••¦niam, Cap. 1▪
• * 1.283

  Provvde. Name.
• * 1.284

  Vniuersal Bishop.
• * 1.285

  Vntruthe, For it belōgeth not vnto the Pope.
• * 1.286

  Distin. 99. Primae Sedis.
• * 1.287

  Gregor. Lib. 4. Epist. 32. & 36.
• * 1.288

  Platina in Bo∣nifa••io. 3.
• * 1.289

  Provvde Name.
• * 1.290

  Distinct. 98. Si Imperator. In gloss.
• * 1.291

  Hesychius. Sen. Lib. 4. 〈◊〉〈◊〉. 17. Curerg••. Dist. 40. Mul••i.
• * 1.292

  Heruaeus, De po∣tes••ate Papae. Cap. 13.
• * 1.293

  Falsefieinge of a Councel.
• * 1.294

  M. Harding is a mery man.
• * 1.295

  Iohan. 5.
• * 1.296

  Vntruthe. For, this Canon vvil soone be founde.
• * 1.297

  The 26. Canon of the thirds Councel of Carthage discus. sed.
• * 1.298

  Higheste Bishop, Prince of Priestes.
• * 1.299

  Vntruthe, as shal ap∣peare.
• * 1.300

  Vile Epistolam 〈◊〉〈◊〉 9. ad Pe∣trum & Iohan∣nem Aph••ic•• Episcopos.
• * 1.301

  Vntruthe. For this Councel na∣mely restrei¦neth the B. of Rome.
• * 1.302

  Prima Sedes, vvhat it mea∣neth.
• * 1.303

  Vntruthe▪ grounded vpon a fable
• * 1.304

  Distin. 99. de Primatibus.
• * 1.305

  Vntruthe, grounded as the For∣mer.
• * 1.306

  Dist. 99. C. Pro∣ninciae.
• * 1.307

  Moste manifeste & moste vaine Vntruthe. For the vvoordes of the Councel are these: Vniuersalis autem nec etiam Ro∣manus pon∣tifex appel¦letur.
• * 1.308

  A greate Vn∣truthe.
• * 1.309

  Higheste Bishop, Prince of Priestes. Disti. 99. Primae.
• * 1.310

  August. Contra Cresc. Li. 3. Ca. 38
• * 1.311

  Artic. 4. Gregor. Lib. 7 Epist. 30.
• * 1.312

  M. Hardinge•• Amphilochius. Rufinus, Lib. 2. Cap. 23.
• * 1.313

  Nazian. Ad H••∣ronem.
• * 1.314

  Lactan. Lib. 4. Cap. 30.
• * 1.315

  Hieron, contra Luciferianos. M. Hardinge in his Answeare to the Apologie, Fol. 204. b.
• * 1.316

  In Quaest. Ex vtro{que} Testamen▪ mixtim, Qu. 10••.
• * 1.317

  Concil. Chalced. Cap. 12.
• * 1.318

  A Primate See.
• * 1.319

  Chrys. ad Popul. Antiochen. Homi. 17.
• * 1.320

  Concil. Chalced. Ca. 28.
• * 1.321

  Adri••••. Papa. In Capitulis ex Sy∣nodis, & Cano∣nib. diuer. collec. To. 2. Pag. 611.
• * 1.322

  Al these be the VVoordes of Gregorie.
• * 1.323

  Vntruthe. For Platina saithe, Bonifacius 3. Obtinuit à Pho∣ca, Magna tamē Contentione.
• * 1.324

  There appea∣reth no sutche mater in al that Counc••l.
• a 1.325

  Vntruthe, As appear••th by the Former Au∣thoritie of Pla∣tina.
• b 1.326

  Vntruthe, As further appea∣reth by the An∣sweare.
• * 1.327

  Vntruthe, and most Vaine fan∣tasie. For no Bi∣shop of Constā∣tinople euer dreamed of sutche Autho∣ritie.
• * 1.328

  Vniuersal
• * 1.329

  Vntruthe. For Christe neuer erected any sutche Primacie.
• * 1.330

  The like vvhole Charge vvas geuen to Paule, Iohn, and Mathevve: as shal appeare.
• * 1.331

  Cyprian. in Con••¦cil. Carthagin. Gregor. Lib. 4. Epist. 38.
• * 1.332

  Gregor. Lib. 4. Epist. 30.
• * 1.333

  Gregor. Lib. 7. Epist 30.
• * 1.334

  Vniuersal.
• * 1.335

  Ma••t. 23. Appianus: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.336

  Chrys. in Sermo. De Eleemosy. Chrysost. in Act. Homili. 53.
• * 1.337

  Chrysost. De Laudibus Pauli, Homil. 2.
• * 1.338

  Chrys. in Homil. De Profectu Euangelij. Chrysost. ad Po∣pul. Antioche. Homil. 73.
• * 1.339

  Chrysost. in Pro∣logo in Iohan. Chrys. in Mat∣thae. Homil. 48.
• * 1.340

  Vniuersal
• a 1.341

  Abbas. De Cō∣cess. Praeben. Quia diuersita.
• b 1.342

  Extra, De Ap∣pel▪ Ve debitus, In Gloss.
• c 1.343

  Extra. De statu Regulari, Peri∣culoso. In Gloss.
• d 1.344

  Ceremoniar. Lib. 1. Cap. 4.
• e 1.345

  Paralipome. Vrspergen. De Disputatione Lipsica.
• f 1.346

  Francis. Zara∣bella.
• * 1.347

  Vntruthe. For it is knovven▪ vvee haue them.
• * 1.348

  Vntruthe. For vvee haue aban∣doned neither the Priesthoode, nor the Sacri∣fice, that Christe appointed.
• * 1.349

  Vntruthe. For B. Shaxton, and B. Capon taught the same.
• * 1.350

  Vntruthe. For he vvas chosen by Canonical Election of the Chapter, as al o∣ther Bishoppes haue benne be∣fore.
• * 1.351

  In praescri∣ptionibus aduersus Haereticos. These be Tertullians vvoordes.
• * 1.352

  Epist. 165.
• * 1.353

  Vntruthe, By your ovvne Confession.
• * 1.354

  Euen he, that gaue M. Har∣dinge Orders in the time of K. Edvvarde.
• * 1.355

  Vntruths tvvo togeather in one Sentence: See the An∣svveare.
• * 1.356

  Athanas. in Apologia. ••
• * 1.357

  A vaine Vn∣truthe. For if it had benne any thinge, it had benne a Com∣munion, & not a Masse. But Athanasius saithe plainely, Ne{que} Ecclesia ibi erat, ne{que} Sacra ficbant, ne{que} tē∣pus mysteriorum agebatur.
• * 1.358

  Contra H••∣res. •• Lib a. In Dialog•• contra Lu∣ciferianos.
• * 1.359

  Succes∣sion.
• * 1.360

  Sacerdotē.
• * 1.361

  M. Hardinges Brethren Apo∣states.
• * 1.362

  A manifest Vntruthe: For vvee haue bothe Order, and Co•• secration.
• * 1.363

  Li. 1. Epist. 6
• * 1.364

  Eusebius Eccles. Hist. Li. 6. ca. 43. in Graeco.
• * 1.365

  M. Hardinges modestie.
• * 1.366

  An odious Vntruthe: For touchinge the Ministerie of the Churche, vvee haue nei∣ther Preached so, not vvritten so.
• * 1.367

  Matthael▪ 23.
• * 1.368

  Actor. 20.
• * 1.369

  Dist 40. Non est Facile.
• * 1.370

  Dist. 40. Non nos.
• * 1.371

  Succes∣sion.
• * 1.372

  Dist 19. Sic Om∣n••••: In Gloss.
• * 1.373

  Iohan. 8. Iohan. 9.
• * 1.374

  Lucae. 20. Mare. 11. Beda in Luc. Lib. 5. Ca. 80. Cyrill. in Cathe∣na in Luc. 20.
• * 1.375

  Chrysost. in Mat∣thae. Homi. 39.
• * 1.376

  Cornel. Episco. Bitontin. in Concil. Triden.
• * 1.377

  August. Epist. 165.
• * 1.378

  Successiō▪ Confirma¦tion.
• * 1.379

  Irenae. li. 3. ca. 3. Euseb li. 5. cap. 5. Epiphan. L••b. 1. De Corpoerat. Optat. contra Donatist. lib. 2.
• * 1.380

  Calat. 2.
• * 1.381

  Felin▪ De Con∣stitu. Ca. Cano∣num S••atuta. Colum. 6. Ver. Fallit.
• * 1.382

  Panor. De Con∣stitution. Trans∣lato.
• * 1.383

  Nilus de Pri∣matu Romani Pontificis.
• * 1.384

  Artic. 4. Diu. 25. Cyprian. Lib. 1. Epist. 4.
• * 1.385

  Dist 64. Cap. ••in.
• * 1.386

  Confirma¦tion. Consecra∣tion.
• * 1.387

  Socrates Lib 7. Cap. 28. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.388

  Ana••let. Episto. 3. Dist. 95. Iuxta Sanctorum.
• * 1.389

  Sozomen. Lib. 6. Cap. 23.
• * 1.390

  Petr. de Palude, De Potestate A∣post••l.
• * 1.391

  Iohannes Maior in. 4. Sen••. Dist. 24. q. 3.
• * 1.392

  Platina in ••e∣••erino Papa.
• * 1.393

  Succes∣sion.
• * 1.394

  Tertullian. 〈◊〉〈◊〉 Exhorta. ad Castitatem.
• * 1.395

  Successiō of Popes.
• * 1.396

  Nicol. Lyra in Matthae. Ca. 16.
• * 1.397

  Platina in Ro∣mano. 1.
• * 1.398

  Iohan. Sarisbu∣rien. in Polycra∣tico.
• * 1.399

  Matthae. 24.
• * 1.400

  Bernard. in Con¦cilio Remen.
• * 1.401

  August. Contra Donatist. Li. 6. 1. q. 3. vocantur Canes.
• * 1.402

  Irenae. Li. 4. Cap. 43.
• * 1.403

  Confes∣sion not necessary.
• * 1.404

  Cyprian. ad Pompeium con∣tra Epist. Ste∣phani.
• * 1.405

  Chrysost. ad He∣braeos, homil. 30.
• * 1.406

  De Poeniten di•••• 1. Quamuit plenitudo.
• * 1.407

  De Poeniten. dist. 5. In Poenitentia▪ In Glos.
• * 1.408

  De Poeniten. dist. 1. Quidam.
• * 1.409

  De Poeniten dist. 5. In Poeniten.
• * 1.410

  M. Har. soli. 71. ••
• * 1.411

  The Keie of the Church.
• * 1.412

  For vvhom serueth the Sacramente of Penance. Nouatians denied Pe∣nance.
• * 1.413

  This sauou∣reth of vntruth: For Nouatus denied not pri∣uate, but open Penaunce.
• * 1.414

  2. Corin. 5.
• * 1.415

  Augustin in Iohan. tracta. 〈◊〉〈◊〉.
• * 1.416

  B. Rhenanus in Argumento Li∣belli Tertull. de Poenitent.
• * 1.417

  Augustinus, E∣pistola. 54.
• * 1.418

  Vntruthe. For Christe neuer gaue the prieste any sutch Com∣mission.
• * 1.419

  Vntruthe. For S Hierome saithe, Soluunt Sermone Dei, & testimoniis Scripturarum.
• * 1.420

  Vntruthe, By M. Hardinges ovvne Doctrine. Reade the An∣svveare.
• * 1.421

  Iohan. 20.
• * 1.422

  Li. 3. de Dignitate Sacerdotali.
• * 1.423

  The same po∣vver, bicause they haue the same woorde: and not other∣vvise.
• * 1.424

  Vntruthe. ioined vvith vaine Folie.
• * 1.425

  Vntruthe. For the Churche as∣soiled not mad menne: but on∣ly pronounced them to be as∣soiled before, vvhen they vvere sober.
• * 1.426

  Tract. in Iohan. 13.
• * 1.427

  O dangerous Doctrine.
• * 1.428

  Vntruthe. Reade the aun∣svveare.
• * 1.429

  Lib. 50. Homiliarū, Homi. 49.
• * 1.430

  Manifest Vn∣truthe For S. Augustine spea∣keth these vvoordes of O∣pen Confession before the people.
• * 1.431

  Mat. 18.
• * 1.432

  Senten. 4. Dist. 19.
• * 1.433

  A Laiman remitteth Sinne.
• * 1.434

  Augustin. in Iohan. tracta. 124.
• * 1.435

  Augustin. De verb. Dom. Se∣cund. matthae. Sermo. 16.
• * 1.436

  Theophylact. in Matthae. Cap. 18.
• * 1.437

  De Poeniten. di•• 1. Quem poeni∣tet.
• * 1.438

  Scotus, 4 Sentē. Dis. 17. Arti. 3. Senten. 4. Dis. 17. Nunc prius∣quam.
• * 1.439

  Senten. 4. Eadem Dist.
• * 1.440

  Extra. De offi. Iudicis ordinar. Pastoralis. In Glossa.
• * 1.441

  Sinnes Remitted bi hearing the vvord of God.
• * 1.442

  Chrysost. in Matthae. in Ope∣re Imperfect. ca. 23.
• * 1.443

  Hierony. in Esai. Li. 6. Ca. 14. Augustin. in Iohan. tracta. 80.
• * 1.444

  Ambrosi. De Cain, & Abel. Cap. 4. Roman. 1. 2. Corin. 5.
• * 1.445

  Chrysost. De Sacerdot. Li. 3.
• * 1.446

  Iohan. 6.
• * 1.447

  Matthae. 11.
• * 1.448

  Esai. Cap. 22.
• * 1.449

  Act. 16. Marke. 16. 4. Sent. Dist. 18. Sed quaritur. Clemens, in Pa∣raenetico. Augustin. in Iohan. tracta. 39.
• * 1.450

  Augustin. in Psalm. 101.
• * 1.451

  Absolutiō of Madde menne.
• * 1.452

  1. quaes. 1. Dictum est.
• * 1.453

  Extra. De Bap∣tismo, & etus Effectu. Maiores ecclesiae. §. Item quaeritur.
• * 1.454

  Augustin. Con∣tra Iulian. Li. 6. Cap. 5.
• * 1.455

  Augustin. Con∣fession. Li. 3. Cap. 4.
• * 1.456

  Bonauenturae in 4. Senten. Distin. 18. quaest. 6.
• * 1.457

  Concil. Carthae∣ginen. 4. Cap. 76.
• * 1.458

  24. quae. 2. De Communione. In Glossa.
• * 1.459

  Augustin. De Peccator. Meri∣tis, & Remiss. Li. 2. Cap. 26. Augustin. ad Catechumen. Li. 2. Cap. 1.
• * 1.460

  Ambrosi. De O∣bitu Valentini∣ani.
• * 1.461

  The Iudge of Sinne.
• * 1.462

  Augustin. Con∣fession. Li. 10. Cap. 3.
• * 1.463

  Beat. Rhenanus in Tertull. De Poenitentia: Vt Sacerdotes Poe∣nitentialem Librum bene calleant.
• * 1.464

  Chrysost. ad He∣brae. Homil. 31. Chrysost. in Ser∣mo. De Confes∣sione & Poeni∣tentia.
• * 1.465

  Chrysost. Homil. 9. De Poeniten∣tia.
• * 1.466

  De Poeniten. dis. 1. Omnes qui.
• * 1.467

  In eod. Capite.
• * 1.468

  4 Senten. dist. 18. Non autem.
• * 1.469

  Augustin. De Ecclesiasti. dog∣matib. li. 1. ca. 53.
• * 1.470

  Cyprian. Li. 3. Epist. 15.
• * 1.471

  Origen. in Psal. 37.
• * 1.472

  Open Confes∣sion.
• * 1.473

  Sozomen. Li. 7. Cap. 16.
• * 1.474

  Augustin in Li. 50. Homiliarum, Homil 49.
• * 1.475

  Ambros. De Poenitentia, Li. 2. Ca. 10.
• * 1.476

  Vntruthe. For vve coufounde them not.
• * 1.477

  Vntruthes, fiue togeather, as maie further appeare by the ansvveare.
• * 1.478

  Iohn. 12.
• * 1.479

  2 Corin. 2.
• * 1.480

  2 Corin. 4.
• * 1.481

  Ezechiel. 3.
• * 1.482

  Augustin. epist 49 ad Deogra∣tias.
• * 1.483

  Sinne forgeuen vvithout Confes∣sion.
• * 1.484

  1. Iohan. 1. Actor. 4.
• * 1.485

  Interim Caroli 5. anno. 1548.
• * 1.486

  4. Senten. dist. 19. Post.
• * 1.487

  Bonauent. 4. Senten. dist. 18. quae. 1. e.
• * 1.488

  De Poeniten. dist. 1. Quis aliquā∣do.
• * 1.489

  De Poenit. dist. 1. Conuertimin••.
• * 1.490

  Luk. 11.
• * 1.491

  Veselus, de Sub∣ditis, & Supe∣riorib.
• * 1.492

  The vvoord is the Keie.
• * 1.493

  Tertull. contra Marc••on. Li. 4.
• * 1.494

  Hieromy. in Esa∣iam. Li. 6. ca. 24.
• * 1.495

  Ambros. De Cain. & Abel. Li. 2.
• * 1.496

  Chrysost in Matthae. Homil. 44.
• * 1.497

  Augusti. De Sanctis, Homil. 27.
• * 1.498

  Multipli∣cation of Keies.
• * 1.499

  Bonauen. 4. Sen∣tent. Dist. 18. Quae. 1. E.
• * 1.500

  Eodem loco.
• * 1.501

  Augustin. contra Faustum, Li. 19. Cap. 16.
• * 1.502

  August. in Io∣han. Tracta. 80.
• * 1.503

  2. Timoth. 3.
• * 1.504

  1. Corin. 1.
• * 1.505

  Vntruthe, as by the Ansvveare maye further appeare.
• * 1.506

  Caluines vvicked do∣ctrine a∣gainste the Sacramēts.
• * 1.507

  A greate vn∣truthe, ioined vvith a sclaun∣der. Reade the Ansvveare.
• * 1.508

  Contra In∣terim.
• * 1.509

  These be not M. Caluines vvoordes, but S. Paules: Filij vestri Sancti sunt, 1. Corin. 7.
• * 1.510

  Quid •• Coe∣lum ruat?
• * 1.511

  Othervvise called the Ro∣maines.
• * 1.512

  Vntruthe. For it is not requi∣red of necessi∣tie, as shal ap∣peare.
• * 1.513

  Mat. 16. & 18.
• * 1.514

  Vntruthes, tvvo togeather. See the An∣svveare.
• * 1.515

  Iohan. 20.
• * 1.516

  Vntruthe. For M. Hardinges ovvne Doctours saie, It vvas or∣deined by Tra∣dition, and not by Christe.
• * 1.517

  Mat. 16. Comment. in Mat. 16.
• * 1.518

  Vntruthe, In mistakinge, and abbridginge S. Hieromes vvoordes.
• * 1.519

  This Consi∣storie stoode sometime in Excommunica∣tion, sometime in Preachinge.
• * 1.520

  In Mat. Cap. 16.
• * 1.521

  Li. 1. Epi. 2. De dignit. sacerd. li. 3.
• * 1.522

  This saieinge perteineth, no•• to Confession, but to the Au∣thoritie of Gods vvoorde.
• * 1.523

  Vntruthe. As it is prooued before. Confession grounded vpon Natural Reason.
• * 1.524

  A vaine forge∣rie.
• * 1.525

  Vntruthe. For he speaketh onely of open Confession.
• * 1.526

  Al this belon∣geth to open Confession.
• * 1.527

  Confession of euil thought.
• * 1.528

  Vntruthe: Reade the An∣svveare.
• * 1.529

  Vntruthes, many, and ma∣nifeste, as shal appeare.
• * 1.530

  Vntruthe. For it is neuer founde. Other∣vvise let him shevve it.
• * 1.531

  2. Timoth. 3.
• * 1.532

  Actor. 16.
• * 1.533

  2. Corinth. 10.
• * 1.534

  Institution. Cap. 18. 2.
• * 1.535

  Institution. Cap. 16. 3.
• * 1.536

  Eclesiast. Hic∣rarch. Cap. 1.
• * 1.537

  In Quaestion. Vet. Testamen.
• * 1.538

  Cap••ian. De Coena Domini. Chrysost. ad Po∣p••l. Antiochen. Homil. 60.
• * 1.539

  Chrysost in Mat∣thae. Homil. 22.
• * 1.540

  Chryso. in Mat∣thae. Homi. 1.
• * 1.541

  Hieron. in Pro∣••••mio in Lamen. Hieremiae.
• * 1.542

  Iohan Caluinus in Antidoto ad 7. Sessionem Cō∣cisij Tridentini.
• * 1.543

  1. Corinth. 7.
• * 1.544

  Institu∣tion. Venial.
• * 1.545

  De POenit. dist. 1. Quis aliquādo. De Poenit. Disi. 1. Conuertimini.
• * 1.546

  Concil. Trident. Cap. 5. De Con∣fessione. Rob. Holcot in 4. Senten. Qu. 4. 4. Senten. Qu. 83 Artic. 3.
• * 1.547

  Extra, De p••••niten. & Remiss. Omnis vtrius{que}. In ••loss••.
• * 1.548

  Beda in 5. Cap. Iacobi. Citatur à Magistro. 4. Senten. Distin. 17.
• * 1.549

  Chrysostom. De Poenit. Homil. 9.
• * 1.550

  4. Senten. Dist. 19 Posiquam.
• * 1.551

  Iudge o∣uer Sinne.
• * 1.552

  1. Cor. 2. 3. Regum. 8. Roma 8. Augusti. Confes∣sion Lib. 10. Ca. 3
• * 1.553

  Roma. 1. Hebrae. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.554

  August. De San∣ctis, Homil. 27. Tertullian. De Pudicitia. Actor. 2.
• * 1.555

  Augustin. in Psalm. 101.
• * 1.556

  2. Tim. 5.
• * 1.557

  2. Cor. 2.
• * 1.558

  Basili. Quae. 288. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Augu. in Enchi∣rid. ad Lauren∣tium, Cap. 65.
• * 1.559

  Augusti. De Ec∣clesiast. Dogma∣tib. Cap. 53. Cassiodor. Lib. 9 Cap. 35.
• * 1.560

  Cassiodor. Lib. 9. Cap. 30.
• * 1.561

  4. Senten. Dist. 18. Non autem.
• * 1.562

  Origen. in Psalm 37.
• * 1.563

  Tertullian. De Poenitentia.
• * 1.564

  Heronym. in Matthae. Cap. 16.
• * 1.565

  4. Senten. Dist. 18. Nec ideo.
• * 1.566

  Chrysost. in Esai. Homil. 5.
• * 1.567

  Hierony. in Mat∣thae. Cap. 16. 11. Quaest. 3. Tunc vera.
• * 1.568

  De Poenit. Dist. 1 Conuertimini.
• * 1.569

  Confes∣sion nor Com∣maunded.
• * 1.570

  Ambros. ad Va∣lētinian. Epist. 32 Chrysostom. De Verbis Esaiae, Homil. 5.
• * 1.571

  Chrysostom. in Psal 50. Homil. 2 Chrysostom. in Homil. De Poe∣niten. & Con∣fessione. Beat. Rhenan. in Argum. Libelli Tertull. De Poe∣nitentia.
• * 1.572

  De Poenit. dist. 1. Petrus. In Gloss.
• * 1.573

  De Poenit. Disc 1. Conuertimini.
• * 1.574

  De Poenit. dist. 1. Quidam.
• * 1.575

  4 Senten. dist 17. Quid ergo.
• * 1.576

  De Poenit. dist. 1. Quamuis.
• * 1.577

  De Poenit. dist. 5. In Poenitentia, In Gloss.
• * 1.578

  1.
• * 1.579

  2.
• * 1.580

  3.
• * 1.581

  4. 5.
• * 1.582

  6.
• * 1.583

  7.
• * 1.584

  Erasm. in Schol. in Epitaphium Fabiolae.
• * 1.585

  Authori∣tie, and Povver.
• * 1.586

  And doo ye knovv his harte by tootinge in his eare?
• * 1.587

  De Poenit. Dist. 1. C. Verbū Dei.
• * 1.588

  Vntruthe. For the vvord••s be these. Nullius potestatis iura exercet.
• * 1.589

  Iohan. 20.
• * 1.590

  Concil. Tom. 1. De Primatis Rom. Ecclesiae.
• * 1.591

  Nicol Cusanus. De Aut••••••••••a. Eccle & on. Supra & Con∣tra Scripturam.
• * 1.592

  De Poenit. dis 1. Verbum Dei.
• * 1.593

  Ambros. De Noë & Arca, Ca 13. Esaiae 4. Augu. De Scalis Paradisi.
• * 1.594

  Ambros. De poeviten. li. 2. Ca. 7
• * 1.595

  Ambros. Lib. 9. Epist. 76
• * 1.596

  2 Corin 5. Tertull. De Baptismo. Augustinus.
• * 1.597

  Luk. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.598

  Hosius in Con∣fessione Petri∣couien. Cap. 52.
• * 1.599

  Hieronym. in Matthae. Cap. 16.
• * 1.600

  August. De Fide & Operibus. Cap. 14.
• * 1.601

  Richa De Sācte Victore, De Po∣testa. Ligan. & Soluen. Par. 1 Cap. 24.
• * 1.602

  4 Senten. dist 18. Nec ideo. Bonauen. 4. Sen. dist. 1. In Prooe∣mio. 1 qu. 1. Dictū est. De Ioenit. dist. 1. Verbum Dei.
• * 1.603

  the knovv∣ledge of the Scripture is a Keie.
• * 1.604

  Vntruth. The Keie of Knovve∣ledge, vvithout knowledge.
• * 1.605

  confusion of Keies.
• * 1.606

  Luk. 22. 4. Senten. Dist. 19. Postquam. Alexand. De Hales, Par. 4. Qu. 79.
• * 1.607

  Preache by a De∣putie.
• * 1.608

  Matthae. 16.
• * 1.609

  Titus Liuius Decade. 3. Lib. 6.
• * 1.610

  Damasus Papa Epistola 4.
• * 1.611

  Petrus De Palu∣de, De Potestate collata Aposto∣lis, Arti. 1.
• * 1.612

  Petr. de Palude.
• * 1.613

  Equal Povver.
• * 1.614

  Orizen. in Mat∣tha. Tractatu 6.
• * 1.615

  Origen in Mat∣thae. Tracta. 1.
• * 1.616

  In eodem Tra∣ctatu.
• * 1.617

  Augu. in Iohan. Tracta. 50. Basili. in Vtia Solitaria, Ca. 23.
• * 1.618

  Ambros. De Di∣gn••ta. Sacerdo∣tali, Cap. 2.
• * 1.619

  Cyprian De Sim peicetrate Prae∣tatorum. Beda in Homil. in ••uangel. Quē ine dicunt.
• * 1.620

  Heruaeus De potestate Papae Cap. 12.
• * 1.621

  Equal Povver.
• * 1.622

  Alphonsus Ad∣uersus Haeres. Li. 2. De Abso∣lutione.
• * 1.623

  Origen. in Mat∣thae Tracta. 1.
• * 1.624

  Augustin. De A∣gone Christia∣no Ca. 30. August. De A∣gone Christiano Ca. 31.
• * 1.625

  Hebre. 13.
• * 1.626

  Vntruthes, tvvo togeather, as better appea∣reth by the Ansvveare.
• * 1.627

  Vntruthes, tvvo togeather, as better appearcth by the ansvveare.
• * 1.628

  Psal. 75.
• * 1.629

  Matth. 19.
• * 1.630

  The First Faith, S. Hierome ex∣poundeth, The Faithe of Bap∣tisme. See the Ansvveare.
• * 1.631

  Clerkes bounde to continēcie. Lib. 1. C. 11. Paphoutius Li. 1. Ca. 23.
• * 1.632

  This Pope Si∣ricius shame∣fully abeseth the vvoordes of S. Paule and condemneth al Marriage.
• * 1.633

  1. Corin. 7.
• * 1.634

  Ansvvere to Chryso∣stomes place. In. 1. Cap. ad Timo. Ho∣mil. 2.
• * 1.635

  Tvvise mar∣ried maye not be Bi∣shopes, and vvhy.
• * 1.636

  Vntruthe. For M. Hardinge fovvly mistaketh S. Chrysostomes meaninge.
• * 1.637

  Vntruthe: standigne in false exposition.
• * 1.638

  Strōpetes.
• * 1.639

  After holy orders re∣ceiued, ma∣riage neuer coumpted lavvful a∣monge Ca∣tholikes. Priest•• ma∣ried in En∣glande in the time of Anselmus.
• * 1.640

  Vntruthe: For it vvas vndoub∣tedly coumpted lavvful.
• * 1.641

  That is by al∣lovvinge of Con¦cubines.
• * 1.642

  Marriage Condem∣ned.
• * 1.643

  Origen. in Epist. ad Roman. Cap. 12. Lib. 9. Hierony. in Ma∣lachi. Ca. 2. Vos autem recessi∣stis.
• * 1.644

  Eccle. 7. Tertull. In ex∣horta. ad Casti∣tatem. Eodem loco.
• * 1.645

  Chrysost. in Mat∣thae. Homi. 1.
• * 1.646

  Hieronym. ad∣uer. Iouinian, Lib. 1. Ibidem.
• * 1.647

  Hieronym. Con∣tra Heluidium.
• * 1.648

  Athenagoras in Apologia pro Christianis. Hieronym. ad Ceron••iam. Hieronym. con∣tra Iouinian. Lib. 1. In eod. Libr••.
• * 1.649

  Seconde Marriage.
• * 1.650

  Bishops and Priestes mar∣ried.
• * 1.651

  Nazian. In di∣ctum Euang. Cū perfecisset Ie∣sus. Origen. in Lu∣cam. Homil. 19. Hieronym. De Scriptor. Eccle. Sozomen. Lib. 1. Cap. 11. Hilarius. Nicephor. Li. 11. Cap. 19. Ruffinus, Lib. 2. Cap. 9. Nazianzen. In Laudem Patris: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Prosper. Euseb. li. 6. ca. 42. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euseb. li. 5. ca. 25. Nouell. Consti∣tu. 3. § finali: E Graeco. Ignat. ad Phi∣ladelphien. Clemens Stro∣mat. 3 Euseb. li 3. ca 30 Origen in Epist. ad Roman. Ca. 1. Lib. 1. Ambros. in 2. Corin. 11. Clemens Stro∣ma. Lib. 7. Hieronym. Ad∣uer. Iouinian. Lib. 1. Distin. 37. Le∣gaxt. Dist. 56. Osius.
• * 1.652

  Bishops Married.
• * 1.653

  Aeneas Syluius De gestis Concil. Basihen. Lib. 2.
• * 1.654

  Polydorus in Historia An∣glor. Lib. 6. Anno. Dom. 970. Polydorus De Inuentoribus rer. Lib. 5. An. Dom. 1100. Fabian, Pag. 293.
• * 1.655

  Cyrill. in Leui∣ticum Lib. 3.
• * 1.656

  Matthae. 19. Iustinus Apolo∣gia. 2.
• * 1.657

  32. q. 1. Integri∣tas. Hieronym. in. Matthae. Ca. 19.
• * 1.658

  Origen. in Mat∣thae. Tracta. 24.
• * 1.659

  Gifte of Chastitie.
• * 1.660

  Hieronym. Ad∣uersus Ioui∣nian. Lib. 1.
• * 1.661

  vovves
• * 1.662

  Cyrill. in Leui∣ticum, Lib 16.
• * 1.663

  22. Quae. 4. In malis.
• * 1.664

  Cyprian. Lib. 1. Epist. 11.
• * 1.665

  August. De Bono Coniugali, Dist. 27. Quidam.
• * 1.666

  Epiphan. contra Apostolic. Lib 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.667

  Hieronym. ad Virginem De∣metriadem.
• * 1.668

  August. De San∣cta Virginita∣te, Cap. 34.
• * 1.669

  Vovves.
• * 1.670

  Marke 6.
• * 1.671

  Actor. 23.
• * 1.672

  22. Quae. 4. Inter coetera.
• * 1.673

  Alphonsus Phi∣lippica. 19.
• * 1.674

  Thomas 22. q. 88 Arti. 10.
• * 1.675

  Concil. Toletan. 8. Can. 2.
• * 1.676

  August. De Bono Viduitatis, Cap. 10.
• * 1.677

  In eod. Capite.
• * 1.678

  Dorman fol. 16.
• * 1.679

  VVoorse then Ad∣uouterie.
• * 1.680

  August. De Bono Viduitatis, Ca. 9.
• * 1.681

  August. De Do∣ctrina Christia∣na, Lib. 4. Ca. 21.
• * 1.682

  Cyprian. De sin∣gularitate Cle∣ricorum.
• * 1.683

  Cyprian. Lib. 4. Epist. 2.
• * 1.684

  Cyprian. De Sin∣gularitate Cle∣ricorum.
• * 1.685

  Ambros. Ad Vir∣ginem Lapsam, Cap 5.
• * 1.686

  Chrysost. to. 5. Quòd Regu∣lares Foeminae cum Viris coha∣bitent.
• * 1.687

  1. Timot. 5.
• * 1.688

  Hierony. in Pro∣c••••nto in Epist. ad Titum.
• * 1.689

  Vovv an∣nexed &c.
• * 1.690

  1. Timoth. 5.
• * 1.691

  Fol. 79. b.
• * 1.692

  26. q. 2. Sors.
• * 1.693

  Clemens Stro∣mat. Lib. 3.
• * 1.694

  Cardin. Caletan. in Quodlibetis Contra Luthe∣rum.
• * 1.695

  Panormitan. De Clericus Coniu∣ga. Cùm Olim. Antonin. in Sū∣ma, Par. 3. Ti 1 Ca. 21.
• * 1.696

  Letteth Praier.
• * 1.697

  Origen. in Nu∣mer. Homil. 7. Extra. De Pro∣bationib. In Glossa.
• * 1.698

  Hierony. Aduer. Iouinian. Lib. 1. Inter Decreta Siricij, Cap 7. Rom. 8.
• * 1.699

  Ignatius ad Philadelphien.
• * 1.700

  Concil Gan∣gren. Cap. 4.
• * 1.701

  Dist. 31. Quo∣niam.
• * 1.702

  1. Corin. 7.
• * 1.703

  Ioel. 2.
• * 1.704

  Tertullian. ad Vxorem. Lib. 2.
• * 1.705

  Paphnu∣tius.
• * 1.706

  August. De Bono Coniugali. Li. 1. Cap. 11.
• * 1.707

  Sozomen. Lib. 1. Cap. 23.
• * 1.708

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.709

  Copus Dialog•• 1. Pagi. 154.
• * 1.710

  Chrysost. in E∣pist. ad Titum Homil. 2.
• * 1.711

  Husbande of One vvife.
• * 1.712

  Timo 1
• * 1.713

  Chrysost. in E∣pist. 1. ad Timo∣theum Homil. 10.
• * 1.714

  Hieronym. in E∣pist. ad Titum. Cap. 1.
• * 1.715

  Hieronym. in E∣pist. 1. ad Timo∣the. Cap. 3.
• * 1.716

  Catharinus con∣tra Errores Ca∣ietani, Errore 99.
• * 1.717

  Dist. 23. His igi∣tur.
• * 1.718

  Leo ad Episco∣pos Maurita∣niae.
• * 1.719

  31. Quae. 1. Hac ratione.
• * 1.720

  Tertullian. De Monogamia.
• * 1.721

  Marriage in Holy Orders.
• * 1.722

  Chrysos. in Epist. ad Tit. Homil. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.723

  Dist. 31. quoniā. In Margine.
• * 1.724

  Conci. Ancyran. Can. 9.
• * 1.725

  Dist. 31. Aliter.
• * 1.726

  Gloss. Dist. 31. Aliter.
• * 1.727

  Catharinus Cō∣tra Error. Caie∣tani, Errore. 103.
• * 1.728

  Athanasius ad Dracontium.
• * 1.729

  Cassiodo. Lib. 6. Cap. 14.
• * 1.730

  Dist. 84. Cum in Praeterito, in Gloss.
• * 1.731

  M. Hardinge is assured, before he knovve.
• * 1.732

  An vnaduised Vntruth. Reade the Ansvveare.
• * 1.733

  Sozomen{us}, Gregorie Naziāzene, Eusebius, belied by the Au∣thour of the Apolo∣gie.
• * 1.734

  S Paule vvri∣teth thus, not of Priestes, and Bi∣shoppes, but of al other Chri∣stian menne.
• * 1.735

  M. Hardinges Modestie.
• * 1.736

  Li. 1. Ca. 11.
• * 1.737

  Neuer the vvorse.
• * 1.738

  Vntruthe. For Chrysostome maketh the case General.
• * 1.739

  The place of Sozome∣nus alleaged by the De∣fenders ma∣ket vtterly against thē. Naziāzenes vvordes re∣tourned v∣pon the Defender.
• * 1.740

  An erroure. M Hardinge taketh one place for an o∣ther.
• * 1.741

  Nothinge hi•••••• dered.
• * 1.742

  Timoth. 1.
• * 1.743

  Reade the An∣svveare.
• * 1.744

  Marriage Healpeth.
• * 1.745

  Nazianzen in ••pitaphto Pa∣tris.
• * 1.746

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.747

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.748

  1 Cor. 7.
• * 1.749

  Nazianzen. in Epitaphio Gorgoniae: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.750

  Ambrosius, De Virgini. Lib. 3.
• * 1.751

  Chryso••tom in 1. Epist. ad Tim. Homil. 10.
• * 1.752

  Chrysost Contra Iudaeos & Gen∣tales, & Haere∣ticos: To. 3. Pag. 363.
• * 1.753

  Chryso. in Esaiā, In illa Verba, Vidi Dominum. Tom. 1. Homil. 4.
• * 1.754

  August. in quae∣stionibus Noui, & Veter. Testa∣men. Quae. 127.
• * 1.755

  Nicephor. Li. 11. Cap. 19.
• * 1.756

  August. De Bono Coniugali. ca. 11
• * 1.757

  Nazianzen. in 〈◊〉〈◊〉 Gorgo∣niae.
• * 1.758

  Ambros in. 1. Cor. 7.
• * 1.759

  Chrysost in Genes Homil. 21.
• * 1.760

  Nazianzen in Funere Gorgo∣niae.
• * 1.761

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.762

  Manifeste Vn∣truthe. For al Priestes are re∣streined from Marriage: And Priestes be menne.
• * 1.763

  1. Cor. 7. Voluntarie Vovve im∣barreth li∣bertie of the contra∣ry.
• * 1.764

  1. Cor. 7. Ad Virginē Lapsam ca. 5.
• * 1.765

  The Do∣ctrine of Deuils.
• * 1.766

  Vntruthe. For these be the vvoordes of the Apostles Canōs: Episcopus, aut Presbyter, aut Diaconus, Vxorē suam praetextu Religionis ne abijciat. Aut si abiecerit, à Cō∣munione segre∣getur. Canone. 5.
• * 1.767

  Vntruthe. Reade the An∣svveare. M. Har∣dinge fouly mi∣staketh the Councel.
• * 1.768

  A sage exposi∣tion. VVhat had this benne to Pius meaninge?
• * 1.769

  Vntruthe. For if vvee had falsi∣fied the vvordes, yee vvould not so simply haue touched it.
• * 1.770

  Novve at laste, the Doctour•• stand i•• doubte. •• Mira verò Mili ti quae placeant.
• * 1.771

  Doctrine of Diuels.
• * 1.772

  1. Tim. 4.
• * 1.773

  August. Epist. 74.
• * 1.774

  August. De Mo∣ribus Mantchae. Lib. 2. Cap. 13.
• * 1.775

  Chrysost. in Ope∣re Imperfecto, Hom••l. 1.
• * 1.776

  Hierony. Aduer∣sus Iouintan. Lib. 1.
• * 1.777

  Dist 82. Propo∣suisti. Rom. 8. Tit. 1.
• * 1.778

  Dist 82. Pluri∣••••s.
• * 1.779

  Copus Dialog. 1. Pag. 159. Graecos Solos in hac im∣pudicit lae Scholà Magistros se∣quuntur.
• * 1.780

  Con••••t. Othonis. Licet ad profu∣ga••••m. In Gloss.
• * 1.781

  Hierony. in Da∣nielem. Cap. 11. 2. Tim. 3.
• * 1.782

  August. Contra Eaust. li. 30. ca. 〈◊〉〈◊〉.
• * 1.783

  1. Cor. 7.
• * 1.784

  The A∣postles Doctrine.
• * 1.785

  Augu. De Sācta Virginit. Ca. 34.
• * 1.786

  Ambro. 2 Cor. 11.
• * 1.787

  Euseb. Li. 3. Ca. 30 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ignatius ad Philadelphien.
• * 1.788

  Chryso. In Prio∣rem ad Timoth. Homil. 10.
• * 1.789

  Chrysost. in ea∣dem Homil.
• * 1.790

  1. Cor. 7. 1. Tim. 3. Tit. 1. Leo Epist. 87.
• * 1.791

  Ambros. in 1. Cor. 7.
• * 1.792

  Hierony. Contra Iouinian. Lib. 1.
• * 1.793

  Dist. 31. Quoniā.
• * 1.794

  26. Quae. 2. Sor••.
• * 1.795

  Catharinus cō∣tra error. Caie∣tani, Errore 112. Clemens stroma Lib. 3.
• * 1.796

  Concil. Carthag. 2 Cap. 2.
• * 1.797

  Dist. 84. Cùm in Praeterito, in Glossa.
• * 1.798

  Clemens stroma. Lib. 7.
• * 1.799

  Extra, De Cleri∣cis Coniugatis. Cùm olim.
• * 1.800

  Sozomen. Lib. 1. Cap. 23.
• * 1.801

  Abbas Vrsperg. Anno 925. Pagina 214.
• * 1.802

  The frui∣tes of Sin∣gle Life.
• * 1.803

  Origen. in Mar∣thae. Tracta. 24.
• * 1.804

  Euseb li. 4 ca. 23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.805

  Cypria. De Sin∣gularitate Cle∣ricorum.
• * 1.806

  Epiphan. Contra Origenian. Hae∣resi. 42. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysostom. to 5. Quòd Regula∣res Foeminae cum vi••is coha∣bitent.
• * 1.807

  Sulpitius Seue∣rus Dialog. 3.
• * 1.808

  Saluianus De Prouidentia, Lib. 5. Ibidem.
• * 1.809

  Auentinus in Hildebrando.
• * 1.810

  Bernardus in Concilio Re∣mensi.
• * 1.811

  Bernard. De Conuersione, ad Clericos, Ca. 29. In Opere Tri∣parti. Li. 3. ca. 7.
• * 1.812

  De Concubinis Cleri. remouen∣dis. Licet ad pro∣fligandum. Paralipomena Vrspergen. Pag. 403.
• * 1.813

  Rob. Holcot In Librum Sapien∣tiae, Lectione. 182
• * 1.814

  Hulderichus E∣piscopus Augu∣stan.
• * 1.815

  VVo••phgangus VVissenburgius in praefatione in Antiologiam Papae.
• * 1.816

  2. Quae. 7. Lator. In Glossa.
• * 1.817

  Dist. 81. Maxi∣mianus. In Glos∣sa.
• * 1.818

  Polyd. Vergil. De Inuentorib. rer. Lib. 5. Ca. 4.
• * 1.819

  Aeneas Syluiu•• De Con. Basil•• Lib. 2.
• * 1.820

  Aeneas Syluius Epist. 321. ad Io∣han. Fontem.
• * 1.821

  Extra, De Cle∣ricis Coniugatis, Cùm olim.
• * 1.822

  Durandus, De modo Celebran∣di Concilium, Titul. 46.
• * 1.823

  Martinus Pere∣sius.
• * 1.824

  Optatus Contra Parmenianum Donatist. Lib. 6. Hierony in Hie∣remi. lib. 2. Ca. 7. Ambro. De Vir∣ginib. Lib. 1.
• * 1.825

  Epiphani. Lib. 2. Haeresi. 41.
• * 1.826

  Hieronym. Ad Demetriadem.
• * 1.827

  Bernardus ad Sororem. De mo∣do bene viuendi. Sermo 62.
• * 1.828

  4. Senten dist. 36. Quaest. 1.
• * 1.829

  Vntruthe. For vvee reiecte no parte of al the Scriptures.
• * 1.830

  •• Macha. 12 Iacob. 2.
• * 1.831

  Vntruthe: For vvee denie no more, then S. Augustine, S. Hierome, and other Holy Fa∣thers haue de∣nied.
• * 1.832

  Childishe, and fonde vntruthe: For the Com∣munion Booke vvas neuer but once changed. But see the of∣ten changes of the Masse.
• * 1.833

  S. Cyprian saithe, Non iun∣gitur Ecclesiae, qui ab Euange∣lio separatur: De Lapsis Ser∣mo. 5.
• * 1.834

  1. Timo. 6.
• * 1.835

  Mans harte hath not setled reste in Scrip∣tures onely.
• * 1.836

  Vntruthe. For Ab••l ••earde the VVoorde of God. Reade the An••••veare.
• * 1.837

  A vvoorthy doubte.
• * 1.838

  Philip. 4.
• * 1.839

  Vntruthe. For S. Augustine saithe, Antoni∣us Scripturas Diuinas memo∣riter audiendo tenuit, &c.
• * 1.840

  Lib. de Spi∣ritu San∣cto. ca. 27.
• * 1.841

  Yet novve the very same ne∣cessarie Tradi∣tions be quite forgotten, and abolished, yea euen in the Churche of Rome.
• * 1.842

  Vntruthe. Reade the An∣svveare.
• * 1.843

  Faste of Lente.
• * 1.844

  Vntruthe. For hereby bothe S. P••ule, and S. Hierome, and o∣ther good men are condemned of Heresie.
• * 1.845

  Vntruthe. For vvee saie not, Al things are there expressed.
• * 1.846

  1. Corin. 11. Epist. 2.
• * 1.847

  Stale, and fonde questiōs.
• * 1.848

  Vntruthe. For it is not neces∣sarie to Salua∣tion.
• * 1.849

  They vvere vvritten by He∣retiques in de∣••ogation of the Truthe.
• * 1.850

  Homou∣sion.
• * 1.851

  Vntruthe. For Epipham{que} 〈◊〉〈◊〉, Sensus eius no∣tain••s vbi{que} est.
• * 1.852

  S. Imaes.
• * 1.853

  Psalm. 118. Psalm. 18. Theophylact. in Lucam, Ca. 16.
• * 1.854

  Albert. Pigghi∣us, Lib. 3. Cap. 3. Hierar.
• * 1.855

  Iohan. Sleidan. Lib. 23.
• * 1.856

  Hieronym. in Prooemio in Pro∣uerb Salomonis. In the first parte Chap. 10. Diuis. 2.
• * 1.857

  Euseb. li. 2. ca. 23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.858

  Hieronym. in Catalogo Eccle∣siasticor. Scrip∣torum.
• * 1.859

  VVoorde vvritten.
• * 1.860

  Platin. in Sixto. 1 Polydor. Ver∣gil. De Inuen∣torib. rer. Li. 5. Cap. 10.
• * 1.861

  Augustin. De Fide. & Simbol. Esai. 8.
• * 1.862

  Chrysostom. In Genes. Homil. 2. Hebrae. 3.
• * 1.863

  Hieronym. in Iobum. Ca. 27.
• * 1.864

  Traditi∣ons.
• * 1.865

  Chrysostom. 2. Corin. Homil. 18.
• * 1.866

  August. De Do∣ctrina Christia∣na Lib. 1. In Pro∣logo.
• * 1.867

  Augus••in. De Scalic Paradisi, Cap. 11.
• * 1.868

  Rom. 15.
• * 1.869

  Iohan. 17.
• * 1.870

  2. Thessalon. 2. Basili. De Spiri∣tu Sancto. Ca. 27.
• * 1.871

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.872

  Augustinus ad Casulanum.
• * 1.873

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.874

  Tradi∣tions.
• * 1.875

  2. Thessalon. 2.
• * 1.876

  Nicephor. Lib. 2. Cap. 34.
• * 1.877

  Nicephor. Lib. 2. Cap. 45.
• * 1.878

  Philippen 3.
• * 1.879

  Hieronym. in E∣pistol. ad Phi∣lippen. Cap. 3. Theophylact. in Lucam, Cap. 1.
• * 1.880

  Irenae. lib. 3. ca. 1.
• * 1.881

  Chrysostom. in. 2. Corin. Homil. 18.
• * 1.882

  Hieronym. in 2. Thessalon. 2.
• * 1.883

  Traditi∣ons.
• * 1.884

  1. Corinth. 15.
• * 1.885

  Basilius De Spi∣ritu Sancto. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.886

  Cyprian. ad Pompeium. con∣tra Epis••••lam Stephani.
• * 1.887

  Euseb. li. 5. ca. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.888

  Augustin. Epist. 86.
• * 1.889

  Socrates, Lib. ••. Cap. 22.
• * 1.890

  Cassidor. Lib. 5. Ca. 38.
• * 1.891

  Lenten Faste.
• * 1.892

  Tertull. De Ie∣iunio, contra Physichos.
• * 1.893

  Augusti. contra Faustum, Li. 30. Cap. 5.
• * 1.894

  Chrysostom in Matthae. Homil. 47.
• * 1.895

  Eusebius. Li. 5. Cap 26.
• * 1.896

  Chrysost in 1. Timoth. Hom. 11. Hieronym. ad Euagrium.
• * 1.897

  Augustin. In quaestiontb. No. ui & Veter. Te∣stamen. Qu••ol. Ambros. De Dignitate Sacerdot ali. 1. Cor in 7. Iohan. 2.
• * 1.898

  Tradi∣tions.
• * 1.899

  Augu. in Iohan. Tract. 57.
• * 1.900

  Tertul. De Prae∣scription. Cōtra Haereticos.
• * 1.901

  Athanasius Cō∣tra Arian. Ora∣tione 2.
• * 1.902

  Epiphani. Lib. 2. Haeres. 38.
• * 1.903

  1. Cor. 11.
• * 1.904

  Augu. in Iohan. Tracta. 96.
• * 1.905

  Hieronym In Aggaeum. cap. 1.
• * 1.906

  Epiphan. Lib 3. Hares. 73. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.907

  Forged Scriptures
• * 1.908

  Athanas. Tom. 2. Quòd Decreta Ni••enae Synodi commodis, & piys verbis sint exposita.
• * 1.909

  Gennadius in Catalogo Illu∣stri. Virorum.
• * 1.910

  Hieronym. Con∣tra Heluidium.
• * 1.911

  Hosius, De ex∣presso Verbo Dei.
• * 1.912

  August. Contra Paustum, Lib. 32. Cap. 21.
• * 1.913

  Euseb. Li. 3. ca. 25 Ambro. in Lucā, in Prooemio.
• * 1.914

  Forged Scriptures
• * 1.915

  Augusti. contra Faustum, Lib. 22. Cap. 80.
• * 1.916

  Euseb. li. 6 ca. 12.
• * 1.917

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.918

  Dist. 4. In istis.
• * 1.919

  August. Confess. Lib. 13. Cap. 23.
• * 1.920

  Vntruthe. For the thinges, that vveehaue leafte, vvere not the Sacram. of the Churche.
• * 1.921

  The sounde and true Doctrine of the Sacra∣mentes.
• * 1.922

  Vntruthe. As shal appeare.
• * 1.923

  Seuen Sa∣mentes.
• * 1.924

  Sacramente vvhat it si∣gnifieth.
• * 1.925

  •• Vntruthe. For they are onely certaine late Scholastical So∣phisters.
• * 1.926

  Definition of a Sacra∣ment.
• * 1.927

  Vntruthe, Vaine, and chil∣dishe. For no Learned Father euer saide so.
• * 1.928

  Cap. 5.
• * 1.929

  Sermoné Dominicae intra octa∣uas Epiphae∣niae.
• * 1.930

  In sermone de Baptismo Christi.
• * 1.931

  Vntruthe. See the Ansvveare.
• * 1.932

  Povver gede to Sacra∣mentes to vvorke that thei signifie by Gods ordinance.
• * 1.933

  Bessarion, De Sacramen. Eu∣charistiae.
• * 1.934

  Baptisme.
• * 1.935

  Origen. in Luc•• Homil. 5.
• * 1.936

  Ambros. in 1. Cor. 11.
• * 1.937

  De Con. Dist. 4 Ecclesia.
• * 1.938

  De Conse. Dist. 4. Si non.
• * 1.939

  De Conse. Dist. 4. Retulerunt.
• * 1.940

  To Con∣teine Grace.
• * 1.941

  Concil Nicen.
• * 1.942

  Ambros. De Sa∣men. Li. 1. Cap. 5. Tertul. De Ba∣tismo.
• * 1.943

  4. Reg. 4.
• * 1.944

  Prou. 18. Iohan. 5.
• * 1.945

  Iohan. De Pari∣sijs, De Potestate Regia, Cap. 26.
• * 1.946

  Chryso. in Mat∣thae. Operis Im∣perfe. Homil. 43.
• * 1.947

  Bonauen in 4. Sen. dist. 1. Qu. 3.
• * 1.948

  Eodem loco.
• * 1.949

  Fourmes, and Acci∣dentes.
• * 1.950

  Augustin. Epist. 23.
• * 1.951

  Rabanus Li. 2. Cap. 31.
• * 1.952

  Druthmarus in Matthae. ca. 26.
• * 1.953

  Hierony. aduer∣sus Ruffinum.
• * 1.954

  Chrysostom. in Genesin, Homi. 35.
• * 1.955

  Augustin. De Doctrinae Chri∣stiana, li. 3. ca. 5.
• * 1.956

  Articulo. 12.
• * 1.957

  Sàcram. Olde. Nevve.
• * 1.958

  1. Corin. 10.
• * 1.959

  Hilari. in Psal∣num 67.
• * 1.960

  Leo De Natiui∣ta Domini, Ser∣mone. 3.
• * 1.961

  Augustin. in Io∣han. tracta. 26.
• * 1.962

  Augustin. in Psalm. 73.
• * 1.963

  Augustin contra Faustum, Li. 19. Ca. 14.
• * 1.964

  Bonauentura. in 4. Senten. dis. 1. In Procemio.
• * 1.965

  In respect of this Corner, the Churche of Rome vvere a simple corner.
• * 1.966

  Matt. 24.
• * 1.967

  The Sacra∣mentaries Lordes sup∣per.
• * 1.968

  Vntruthes, ioined vvith Heathenishe blasphemies.
• * 1.969

  Iudas recei∣ued the true body of Christe, nolesse then thapostles. Math. 26. Chrysost. Homil. de Proditione Iudae. Augustin. in Psal. 10.
• * 1.970

  Vnttuthe, Reade tile An∣svveare.
• * 1.971

  Vntruthe. For vve cal the Signe the Signe: and the Truthe, the Truthe.
• * 1.972

  De trinit. Li. 6.
• * 1.973

  O merueilous horrible Heresi: vvhat Doctour, or Father euer named your Real Presence••
• * 1.974

  Contra A∣riomanitas, Haeresi. 69. De gratia Christi, con¦tra Pelagiū & Coelest. li. 1. Cap. 32. Matth. 13.
• * 1.975

  Neither did a∣ny Doctour or Father Euer saie, that Christs Bo∣dy is Really, and Verily in the Sacraments.
• * 1.976

  2. Thessalon. ••
• * 1.977

  Consecra∣tion.
• * 1.978

  Chrysost. in Mat. Homil. 49.
• * 1.979

  Gabriel Biel. Lectio. 36.
• * 1.980

  Bessarion de Sa∣cramen. Eucha∣ristia. Catharinus De Consecratione. Durandus Li. 4. De Sexta parte Canonis. Petrus de Alli∣aco, in. 4. Senten. quae. 5. Antididagma. Bonauentura in 4 Senten. dist. 8. quae. 2.
• * 1.981

  Scotus in. 4. Sen∣ten. dis. 8. quae. 2.
• * 1.982

  Scotus in. 4. Sen∣ten dis. 8. quae. 2.
• * 1.983

  Bonauentura in 4. Senten. dist. 8.
• * 1.984

  Augustin. in Io∣han. tracta 80. Origen in Matt. Cap. 15. Ambros. De ijs qui intiantur, Cap. 9.
• * 1.985

  1. Corinth. 2. Articulo. 1. Di∣uisione. 12. Summa Angel. Eucharisita. 26. Gerson in Flore∣tum, Lib. 4. Panormtian. de Celebratione Miss. Quidam.
• * 1.986

  Matthae. 26. 1. Corin. 11.
• * 1.987

  The vvic∣ked Recei∣ueth.
• * 1.988

  Pupilla Oculi, De Eucharistia, ca. 5.
• * 1.989

  De Consecra. Dis. 2. Qui bene. In Glossa. Alexand. Halen. Par. 4. quae. 45. memb. 1.
• * 1.990

  Augustin. in Io∣han. tracta 26. Origen in Matt. Cap. 15.
• * 1.991

  Articulo. 23.
• * 1.992

  Augustin in Io∣han. tracta 59. Contra Maxi∣min. Cap. 22.
• * 1.993

  The Defen∣ders ac∣knovvledge but tvvoo Sacraments.
• * 1.994

  Diuersitie of Iudge∣mente in the Gospel¦lers about the number of the Sa∣cramentes.
• * 1.995

  Vntruthe fond and vaine.
• ‡ 1.996

  Vntruthe, proceedinge of vnaduised ma∣lice, Reade the ansvveare.
• * 1.997

  That there be moe Sa∣cramentes then tvvoo by the Do¦ctrine of the Fathers Cap. 104. The Sacra∣mente of Confirma∣tion.
• * 1.998

  This forged Melciades auan∣ceth his Oile a∣boue the Sacra∣mente of Bap∣tisme.
• * 1.999

  The Sacra∣mente of Penance. Cap. 66. Homil. 20. in epist. ad Heb.
• * 1.1000

  The Sacra∣mente of Order.
• * 1.1001

  The Sacra∣mente of vvedlocke. Lib. de Fide & Operib. c. 7.
• * 1.1002

  The Sacra∣mente of extreme Vnction. Iacob. 5. Lib. 3. de sacerdo.
• * 1.1003

  Vntruthe. For the Ancient Fa∣neure recken precisely Seuen onely Sacra∣mentes,
• * 1.1004

  Number of Sacra∣mentes.
• * 1.1005

  As this is true, so vve desire further credite.
• * 1.1006

  1. Timot. 3.
• a 1.1007

  Tertul. Aduer∣sus Iud. cos.
• b 1.1008

  Tertull. contra. Marcionem, li. 4.
• c 1.1009

  Augustin. in Epist. 112.
• d 1.1010

  Augustin. in Sermone De Sanctis. 19.
• e 1.1011

  Leo de Resur∣rectione Domi∣ni, Sermo. 2.
• f 1.1012

  Hieronym. ad Oceanum.
• * 1.1013

  Inter Decreta Leonis, Cap. 14.
• g 1.1014

  Augustin. De Peccator merit. & remiss. Li 2.
• h 1.1015

  Hilar. in Matt. Canon 11. &. 12. & Canon. 23.
• i 1.1016

  Bernard. in Sermo. De Coena Domini.
• * 1.1017

  Apocalyp. 5.
• * 1.1018

  Apocalyp. 8.
• * 1.1019

  Apocalyp. 7.
• * 1.1020

  Apocalyp. 1.
• * 1.1021

  Zachar. 3.
• * 1.1022

  Exod 37.
• * 1.1023

  In Compendi•• Theologiae.
• * 1.1024

  Augustin. in Io∣han. tracta. 80.
• * 1.1025

  Alexander. Ha∣len. par. 4. qu••. 24. mem. 1.
• * 1.1026

  Durandus.
• * 1.1027

  Irenaeus. Iustin. Apol. 2. Tertul. 1. & 4. Con. Marcion. Ambros. De Sa∣cramen. Cyril. in Mysta∣gogicis. Cyprian. Li. 2. Epist. 1. ad Steph. Augustin. De Doctrina Chri∣stian. Li. 3. ca. 9. August. De Sym∣bolo ad Cate∣chumenos. Paschasius De Coena Domini.
• * 1.1028

  Tvvo Sa∣cramentes
• * 1.1029

  Bessarion De Sacramento Eu∣charistiae.
• * 1.1030

  Concil. Triden. Session. 7.
• * 1.1031

  In Captiuitate Babylonica.
• * 1.1032

  In Apologia Confessionis Augustinae.
• * 1.1033

  Baptisme very sclen∣derly spokē of by the Defenders. Baptisme taught by our Nevve cleregie to be but a Signe and seale of our nevve birth.
• * 1.1034

  Vntruthe. For vve saie no•• so.
• * 1.1035

  That in Baptisme sinnes be fully and truly for∣geuen. Cap. 36. Timot. 3.
• * 1.1036

  This talke is needelesse, and out of season.
• * 1.1037

  These vvoordes maie vvel per∣teine to M. Har. him selfe. For vve sai not thus.
• * 1.1038

  Pelagians belied the Catholikes as the Sa∣cramenta∣ries do also novve.
• * 1.1039

  Vntruthe, ioined vvith grosse igno∣rance. M. Har. fouly mistaketh S. Augustines minde.
• * 1.1040

  Vntruthe fond and vaine. Reade the Ansvveare.
• * 1.1041

  Augustin. in Io∣han. tracta. 5. De Conse. dist. 4. Baptismus talis. Iohan. 1.
• * 1.1042

  Augustin. De Libero Arbitrio Li. 3. Ca. 22. Augustin. De Verbis Apostol•• Sermo▪ 10.
• * 1.1043

  The Faith of the In∣fantes.
• * 1.1044

  Hieronym. in Ezechiel. ca. 16. De Consecra. Dist. 4. Verus. Actor. 15. 1 petri. 3.
• * 1.1045

  Augustin. in Iohan. tracta. ••0.
• * 1.1046

  Augustin. Epist. 205.
• * 1.1047

  Augustin. Epist. 23. In eadem Episto.
• * 1.1048

  Catharinus contra Caieta∣num, errore. 87. &, 88.
• * 1.1049

  Augustin. in Iohan. tracta. 80.
• * 1.1050

  De Con. dis. 4. Aliud est.
• * 1.1051

  Augusti epist. 23.
• * 1.1052

  The Po∣vver of Baptisme.
• * 1.1053

  August. Epist. 23.
• * 1.1054

  Iohan. 1. 1. Iohan. 1. Cyprian. De Ba∣ptismo Christi.
• * 1.1055

  Hieronym. in Esa••am, Cap. 4.
• * 1.1056

  Hierony. ad Ga∣lat. Cap. 3.
• * 1.1057

  Roman. 7.
• * 1.1058

  Ambros. Lib. 10. Epist. 84.
• * 1.1059

  1. Iohan. 1.
• * 1.1060

  August. contra Iulian. li. 5. ca. 3.
• * 1.1061

  Augu in Iohan. Tracta. 41.
• * 1.1062

  Concupis∣cence is Sinne.
• * 1.1063

  Albertus Pighi∣in Controuer. de Peccato Origi∣nis.
• * 1.1064

  Concil. Trident. Session. 5.
• * 1.1065

  Roman. 8.
• * 1.1066

  VVee vtter as many Syllables of Real Presēce, as Christe euer vttered.
• * 1.1067

  The Lordes supper vvith the Defen∣ders is an euident to∣ken of the Body and Bloude of Christe.
• * 1.1068

  Vntruthe, ioi∣ned vvith sclaū∣der, and malice.
• * 1.1069

  Vntruthe, sclaunderous, as the Former.
• * 1.1070

  Euen as vvel, as by the VVater in Baptisme.
• * 1.1071

  Faithe doth al.
• * 1.1072

  The Catho¦like Do∣ctrine tou∣chinge the Sacramente of thaulter.
• * 1.1073

  Vntruthe, cō∣trarie to the Ancient Fathers: Reade the An∣svveare.
• * 1.1074

  Vntruthe, vvithout sense or sauoure. No Catholique Fa∣ther euer taught this peeuishe Doctrine.
• * 1.1075

  Vntruthe, and one of M Har∣mystical drea∣mes.
• * 1.1076

  A threefold distinction to be con∣sidered in the Do∣ctrine of this Sacra∣mente.
• * 1.1077

  Vntruth hor∣rible, and Hea∣thenishe.
• * 1.1078

  Indistinct speakinge of distinct thinges.
• * 1.1079

  Faithe Eateth.
• * 1.1080

  Al this is onely M. Hardinges discante. VVee admit Figures for Figures, and Truthe for Truthe.
• * 1.1081

  Augu. in Iohan. Tracta. 52
• * 1.1082

  Augu. De Trini∣tate, Li. 13. Ca. 1.
• * 1.1083

  Augustin in. Psalm. 75.
• * 1.1084

  Hieronym. De 7. Ordinib. Ec∣cle. De gradu 7.
• * 1.1085

  Ambros. De Virginib. Lib. 2.
• * 1.1086

  Faithe Eateth.
• * 1.1087

  Euthymi. in Iohan. Cap 9.
• * 1.1088

  Augu. Epist. 117.
• * 1.1089

  Basilius, De Sā∣cto Baptismo.
• * 1.1090

  Hieronym. in 1. Cor. 15.
• * 1.1091

  Dionysius. Ca. 2.
• * 1.1092

  Ambro. in Epist. ad Rom. Cap. 6. Ignatius ad Trallianos.
• * 1.1093

  De Conse. Dist. ••. Tribus gradib. in Glossa.
• * 1.1094

  Differēce bitvvene, &c.
• * 1.1095

  August. Epist 23. ad Bonifacium.
• * 1.1096

  Articulo 21.
• * 1.1097

  De Conse. dist. 2. Non iste.
• * 1.1098

  Rabanus, Lib. 1. Cap. 31.
• * 1.1099

  Chryso. in Mat∣thae. Homil. 11.
• * 1.1100

  August. De Do∣ctrina Christia∣na, Lib. 3. Cap. 5.
• * 1.1101

  Deuoute lookers on, doo Spiri∣tually Cō∣municate.
• * 1.1102

  Vntruthe. For the Catholique Fathers Cōdem∣ned them.
• * 1.1103

  Vntruthe. For S. Chrysostome calleth them impudentes, & improbos: Ad [••phes. Ho∣mil 3.
• A 1.1104

  Vntruthe, coldely auou∣ched. Reade the Ansvveare.
• * 1.1105

  Calixtus al∣leaged for Anacletus. The Defen∣ders require more of the Catholikes then they performe them selues. The place of Anaclet•• discussed.
• B 1.1106

  Vntruthes three togeather: As shal appeare.
• B 1.1107

  Vntruthe three togeather: As shal appeare.
• * 1.1108

  The beste Disshe.
• * 1.1109

  This Com∣maūdemēs of receiuing the Cōmu∣nion geuen by Anacket•• perteineth only to the Ministers of the Church in solemne Feastes.
• * 1.1110

  Vntruthe. plaine and ma∣nifest. Reade the Ansvveare.
• * 1.1111

  Vntruthe, For in the Apostles Canons it is vvritten thus, Quicun{que} Fide∣les ingrediūtur in Ecclesiā, &c. Canone. 10.
• * 1.1112

  See the 9. Canon of the Apostles
• * 1.1113

  1. Corinth. 11.
• * 1.1114

  De Con. Dist. 2. Non iste. Hieronym. ad Hedibiam.
• * 1.1115

  Cyprian. De Coena Domini.
• * 1.1116

  Cyprian De Na∣tiuitate Christi.
• * 1.1117

  August. in Psal∣mum. 57.
• * 1.1118

  Priuate Masse.
• * 1.1119

  Suidas.
• * 1.1120

  Esai. 29.
• * 1.1121

  Chrysost. ad E∣phes. Homil. 3.
• * 1.1122

  Impudens. Improbus.
• * 1.1123

  Not Sel∣dome.
• * 1.1124

  Anacletus Calixtus.
• * 1.1125

  De Con. Dist. 1. Episcopus. De Con. Dist. 2. Peracta.
• * 1.1126

  Artic. 4. Diui. 3.
• * 1.1127

  De Con. Dist. 2. Peracta. In Glossa.
• * 1.1128

  Anacletus Calixtus.
• * 1.1129

  Canon. Apostol. Canon. 10.
• * 1.1130

  Canon. Apost. Can. 9. In Mar∣gine.
• * 1.1131

  Concil. Antio∣chen. Can. 2.
• * 1.1132

  Concil. Aquis∣gran. Cap. 70.
• * 1.1133

  Clemens Epist. 2.
• * 1.1134

  Ambros. in 1. Co∣rinth. 1••.
• * 1.1135

  Chrysostom. in 2. Thessal. Homi. 4.
• * 1.1136

  Durandus in Rational. Li. 4. Cap. 55.
• * 1.1137

  Hugo Cardina in Luc. Cap. 24.
• * 1.1138

  Iohan. Cochlae. Contra Muscul. De Sacrificio.
• * 1.1139

  In. Clichthoueut in Canon. Missae.
• * 1.1140

  D•• Consec. Dist. & Comperio••••s.
• * 1.1141

  Cōmunion vnder both kindes not cōmaunded expressely by Christe, nor ordei∣ned by the Apostles.
• * 1.1142

  Vntruthes three togeather boldely presu∣med.
• † 1.1143

  To prooue a Negatiue, it is a folie. But you shal neuer proue the Affirma∣tiue.
• * 1.1144

  Certainely yenough. For in the same tvvoo Articles ye haue vttered three∣score and foure greate Vn∣truthes.
• * 1.1145

  An vn∣shamefaste and sclaun∣derouse lie▪
• ‡ 1.1146

  Vntruthe, so sensible, and so grosse, that a man maie feele it vvith his fin∣gers.
• * 1.1147

  Vntruthe. No Learned Father euer called the Sacramente his God, or Maker.
• * 1.1148

  Instituti∣on in Bothe Kindes.
• * 1.1149

  De Miss. Publi∣ca Proroganda.
• * 1.1150

  Cassander 〈◊〉〈◊〉 Vira{que} Specie, Pa. 29.
• * 1.1151

  Chrysost. in. 1. Corin. Homi. 27.
• * 1.1152

  Theophylact. 1. Corinth. 11. Paschasius.
• * 1.1153

  De Con. Dist. 2. Quia Passus.
• * 1.1154

  Nicola. Cusanus Epist. 2. ad Bo∣haemos.
• * 1.1155

  August. contra Epist. Parmenia∣ni. Lib. 3 Cap. 2 Hilar. De Tri∣nitaae, Lib. 9.
• * 1.1156

  M. Hardinge. Pag. 48. b. Leo, Sermon. 4. De Quadrage∣sima.
• * 1.1157

  De Co••s. Dist. 2. Comperimus.
• * 1.1158

  Chrysostom. ad Popul. Antioch. Homil. 61. In Epist ad E∣phes. Homul. 3.
• * 1.1159

  August. in Io∣hānem, tract. 59. Chrysost. in Io∣han. Homil. 3.
• * 1.1160

  In Iohan. Ca. 6. De Sacr. Lib. 4. Cap. 4.
• * 1.1161

  Substance. Acciden∣tes.
• * 1.1162

  In Dialogis 1. &. 2.
• * 1.1163

  In Sermon. ad Infantes.
• * 1.1164

  In Matth. Ho∣mil. 15.
• * 1.1165

  VVhat is that vve cal holy and heauenly Mysteries.
• * 1.1166

  Vntruthe. No Doctour, or Fa∣ther euer taught sutche vaine fo•• lies.
• * 1.1167

  Matthae. 26. Luc. 22. 1. Corinth. 10. 1. Corinth. 11. Cyprian in O∣ratio. Domini∣cam.
• * 1.1168

  Augustin. De Fide ad Petrum Ca. 19. Cyrill. in Iohan. Lib. 4. Cap. 24.
• * 1.1169

  In, and By.
• * 1.1170

  The Defen∣ders refuse to speake as the Church speaketh.
• * 1.1171

  Vntruthe. For this phrase is v∣sed commonly of the Ancient Fathers: as shal appeare.
• * 1.1172

  Roman. 6. Coloss. 2. Hieronym. De Corp. & San∣guine Christi. Augustin. in Io∣han. tracta. 50. Cyrill. in Iohan. Lib. 11. Cap. 27. Hilarius De Trinit. Lib. 8.
• * 1.1173

  August. De Bap∣tismo contra Donatist. Lib. 3. Cap. 10.
• * 1.1174

  VVhat Pre∣sence of Christe in the Sacra∣ment doo the Defen∣ders ac∣knovvledge.
• * 1.1175

  Absente in Body.
• * 1.1176

  Vntruthes, tvvo togeather. For properly, and in Substāce, vvee receiue it not. Reade the Ansvveare.
• * 1.1177

  Vntruthes, tvvo togeather. For properly, and in Substāce, vvee receiue it not. Reade the Ansvveare.
• * 1.1178

  The Body of Christe not recei∣ued by Faithe one∣ly.
• ‡ 1.1179

  VVe ansvveare, It is a peeuishe question.
• * 1.1180

  Vntruthe. For Christe meante no suche thing, as appeareth by the Fathers.
• ‡ 1.1181

  A Sophistical, and a childishe cauil. Reade the Ansvveare.
• * 1.1182

  August. Epist. 57. ad Dardan.
• * 1.1183

  August. in Io∣han tracta. 31.
• * 1.1184

  August. in Io∣han. tractat. 50.
• * 1.1185

  Vigilius contra Eutychen, Lib. 1.
• * 1.1186

  Cyrill. in Iohan∣nem. Li. 10. Ca. 7.
• * 1.1187

  Faithe Eateth.
• * 1.1188

  Origen. in Mat∣thae. Homi. 33.
• * 1.1189

  Chrysost. 1. Co∣rinth. Homil. 6.
• * 1.1190

  Augustin. in Io∣hānem, tract. 25. Tertull. De Re∣surrectione Car∣nis.
• * 1.1191

  Origen. in Mat∣thae. Tracta. 26. Cyprian. De Coena Domini.
• * 1.1192

  August. in Io∣han. tracta. 26.
• * 1.1193

  August. De Do∣ctrina Christia∣na, Lib. 3. ca. 16.
• * 1.1194

  De Conse. Dist. 2. Species.
• * 1.1195

  Augu. in Apoc. Homil. 6.
• * 1.1196

  Aug. in Psal. 77.
• * 1.1197

  Ambros. De Sa∣cramen. li. 6. ca. 1
• * 1.1198

  Rabanus Mau∣rus Lib. 1. Ca. 31.
• * 1.1199

  Augu. in Iohan. Tracta. 27.
• * 1.1200

  Augu. in Iohan. Tracta. 26.
• * 1.1201

  Certaine∣tie of Do∣ctrine.
• * 1.1202

  Augu. in Iohan. Tracta. 26.
• * 1.1203

  De Conse. Dist. 2. Tribus gradib. In Glossa.
• * 1.1204

  4. Senten. dist. 13.
• * 1.1205

  Marke this Antiquitie. This Councel vvas holden tvvelue-hundred and fifteene yeeres after Christe.
• * 1.1206

  Transubstā¦tiatio••.
• ‡ 1.1207

  As in a My∣sterie, or Sacra∣mente: but not in Substance: Othervvise it is a greate Vn∣truthe.
• * 1.1208

  Vntruthe ma∣nifeste, As shal appeare.
• * 1.1209

  Transub∣stantiati∣on Nevve, & doubte∣ful.
• * 1.1210

  Anno. 1215.
• * 1.1211

  Cutberbertue Tonstallus▪ De Eucharistia, Lib. 1. Pag. 46,
• * 1.1212

  Senten 4. dist. 11. Si autem, &c.
• * 1.1213

  Transub∣stantiati∣on Nevve, & doute∣ful.
• * 1.1214

  Gabriel. in Ca∣nonem, Lect. 40.
• * 1.1215

  Theophy∣lacte con∣trary to these De∣fenders.
• * 1.1216

  This similitude of f••y yrō quite ouerthrovveth the vvhole fan∣tasie of Tran∣substantiation.
• * 1.1217

  Vntruthe, pre∣sumed onely of ignorance For, Quodam∣modò, is in the texte: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1218

  Cap. 3. Ephe. 5.
• * 1.1219

  Theo∣phylacte. To eate God.
• * 1.1220

  Concil Nicen. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1221

  Hosius in Conf. Petruouien. Cap. 48.
• * 1.1222

  Innocen. De My∣sterijs Miss. Li. 2.
• * 1.1223

  Psalm 33.
• * 1.1224

  1. Pet. 2.
• * 1.1225

  Augu. De Verb. Domini Secund. Lucam, Serm 29 August. Confess.
• * 1.1226

  Lib 1. Articulo. 8. Diuisi. 16.
• * 1.1227

  To eate God.
• * 1.1228

  Augu. in Iohan. Tracta 25.
• * 1.1229

  Hebr. 1.
• * 1.1230

  Augustin. in Psal. 134.
• * 1.1231

  Augu. in Iohan. Tracta 2.
• * 1.1232

  Grego. in Ezech. Lib. 1. Homil. 14.
• * 1.1233

  Eccles. Hierar. Cap. 3.
• * 1.1234

  Augustin in Psalm. 119.
• * 1.1235

  1. Cor. 11.
• * 1.1236

  Hesych. in Leut. Lib. 1. Cap. 2. Ambrosi. in 1. Cor. 11.
• * 1.1237

  Christes Body gee∣ueth Life.
• * 1.1238

  Iohan. 6.
• * 1.1239

  Ambros. De Be∣nedictionib Pa∣triarch. Cap. 6.
• * 1.1240

  Augu in Iohan. Tracta. 26.
• * 1.1241

  Augu. in Iohan. Tracta. eodem.
• * 1.1242

  August. Epist. 31.
• * 1.1243

  Augu. in Iohan. Tracta. 25.
• * 1.1244

  Chryso. in Epist. ad Rom. Hom. 25 Chryso. in Epist. ad Colos. Hom. 6.
• * 1.1245

  Chryso. in Epist. ad Ephe. Hom. 20.
• * 1.1246

  Leo, De Natiui∣tate Domi. Ser∣mo. 3.
• * 1.1247

  Hieronym. 〈◊〉〈◊〉 Viro Perfecta.
• * 1.1248

  Quodam∣modò.
• * 1.1249

  Chrysostom. in. 1. Cor. Hom. 8.
• * 1.1250

  Theophylact. in Iohan. Cap. 6.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1251

  Augu. in Psal. 26 August. in Io∣han. Sermon. 61. August. Epist. 120. Cap. 18.
• * 1.1252

  Cyrill ad Calo∣syrium.
• * 1.1253

  Chrysost. in Mat∣thae. Homil. 84.
• * 1.1254

  Quodam∣modò.
• * 1.1255

  Roma. 12. Cyrill. in Iohan. Lib. 11. Cap. 26. Chrysostom. in 1. Cor. Homil. ••
• * 1.1256

  Cyprian. De Coena Domini.
• * 1.1257

  Cyrill. in Iohan. Lib. 4. Cap. 29.
• * 1.1258

  Nicol. Lyra in Iohan. Cap. 6.
• * 1.1259

  Nicol. Lira, 1. Cor. 6
• * 1.1260

  Chryso in Epist. ad Colos. Hom. 6.
• * 1.1261

  Leo, De Ascen∣sione Domini, Sermon. 3.
• * 1.1262

  Not a Fi∣gure, but the Fleashe it selfe of our Lorde, Transub∣stantiatiō.
• * 1.1263

  Vntruthe. For he manifestely affirmeth a. Fi∣gure. His vvordes be these, It is not onely a Fi∣gure. Ergo he graunteth, it is a Figure.
• * 1.1264

  Bernard. Super Missus est. Hom. 3 Augusti. Contra Maximi. Lib. 3.
• * 1.1265

  Tertull. Contra Marcion. Lib. 4.
• * 1.1266

  Beda in Octauis Epiphaniae.
• * 1.1267

  De Sacr. Li. 4. Ca. 4. De Pane. Consecra∣tion.
• * 1.1268

  God maie vvel be Omnipotēte, without either Transubstantia∣tion, or Real Presence.
• * 1.1269

  Operatori{us} These be the vvordes alleaged by the Defen∣der.
• ‡ 1.1270

  S. Ambrose saith, The Bread and VVine are the same thinges, they vvere before Cō∣secration: not∣vvithstandinge they be novve made a Sacra∣mente.
• * 1.1271

  Vntrue expo∣sition. That vvere contrarie to S. Ambrose. For then vvere they not the same thinges, their vvere be∣fore.
• * 1.1272

  Omnipo∣tente Po∣vver.
• * 1.1273

  The Ele∣mentes af∣ter Conse∣cration be, or haue a beinge.
• * 1.1274

  O fonde folio. VVhat Being haue thinges, vvhen the••e Substance is gonne••.
• ‡ 1.1275

  A 〈…〉〈…〉 truthe 〈…〉〈…〉 modestie.
• * 1.1276

  Ambros. De Noe & Arca.
• * 1.1277

  Articulo. 5. Diuision. 4. Leo in Natiui∣tate Domini, Sermon. 5. Chrysosto. in Io∣han. Homil. 24.
• * 1.1278

  Chrysost. in Io∣han. Homil. 24.
• * 1.1279

  August. Ad Bo∣nifaciū, Epist. 23
• * 1.1280

  1. Cor. 10. Pachymer. in 4. Cap. Hierarch. S. Germanus. De Corpor. & San∣gui. Christi Chrysostom. in Psalm. 50.
• * 1.1281

  2. Reg. 23.
• * 1.1282

  August. Contra Iulianum, Lib. 1.
• * 1.1283

  Athanasi. Con∣tra Arian. Ser∣mon. 4.
• * 1.1284

  Augu. in Iohan. Tracta. 80.
• * 1.1285

  Changed into an other thinge.
• * 1.1286

  August. Contra Maximi. Lib. 3. Cap. 2.
• * 1.1287

  Chrysostom. in Psalm 22.
• * 1.1288

  De Con. Dist 2. Hoc est. In Glosae.
• * 1.1289

  August. De Do∣ctrina Christia. Lib. 2. Cap. 1.
• * 1.1290

  Augustin. in Io∣han. Tracta. 4.
• * 1.1291

  Ambros. De ijs qui initiantur, Cap. 9.
• * 1.1292

  Ambros. 1. Co∣rinth. 11. Ambros. De Sa∣crament. Lib. 4. Cap. 4. & 5.
• * 1.1293

  Ambros. De Sa∣cramen. Lib. 1. Cap. 5.
• * 1.1294

  Changed into an other thinge.
• * 1.1295

  August. Contra M••••imi. Lib. 3. Cap. 12.
• * 1.1296

  August. in Io∣han. Tracta. 26. Ambros. De Sa∣cram. Lib. 1. ca. 5.
• * 1.1297

  Prouerb. 28.
• * 1.1298

  4. Senten. Dist. 11. Quidam.
• * 1.1299

  Changed into an other thinge.
• * 1.1300

  Lanfrancur De Eucharist.
• * 1.1301

  Hieronym. in Matthae. Cap. 18.
• * 1.1302

  Roman 1.
• * 1.1303

  Vntruthe. For this fantasie vvas neuer allovved through the vvhole Churche of Christe: as it shal appeare.
• * 1.1304

  The truthe cōfessed by Theodori∣t' Dialog. 1.
• † 1.1305

  Vntruthe. VVithout que∣stion it is so. For the vvoordes be, Non definit esse Substantia Panis.
• * 1.1306

  A peeuishe vn∣truthe. It had benne too great a folie.
• * 1.1307

  Nature i•• Gelasius, and Sub∣stance in Theodorite is taken for naturall propertie. Dialog. 2. In Logi••s Cap. 23.
• † 1.1308

  Vntruthe ma∣nifeste: Reade the Ansvveare.
• * 1.1309

  Substantial consistinge of Accidentes: O folie.
• † 1.1310

  O exacte folie. A heape of Vn∣truthes vvith∣out sense.
• * 1.1311

  Vntruthe. M. Harding by one dreame expoū∣deth another.
• * 1.1312

  Cyprian. De Simplicit. Prae∣latorum.
• * 1.1313

  Irenae. lia. ca. 1. In eodem Cap. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysostom. in Epist. ad Hebrae. Homil. 21.
• * 1.1314

  Tertull. Aduer∣sus Marcion. Lib. 2.
• * 1.1315

  Abbas Extrae. De Clericis Coniu∣gatis. Cū Olim. Pupilla Oculi. Pag. 14.
• * 1.1316

  Ambros. De E∣lia, & Ieiunio. Cap. 3.
• * 1.1317

  Tertull. De Baptismo. This is one of Tertulli∣ans errours.
• * 1.1318

  Getasius contra Eutychetem.
• * 1.1319

  De Con. Dist. 2. Hoc est. quod di∣ci••us.
• * 1.1320

  Cyprian. De vnctione Chris∣matis.
• * 1.1321

  De Con. Dist. 2. Species.
• * 1.1322

  Arti. S. Diul. 26. Et Articul. 10 Diuis. 4.
• * 1.1323

  Theodoret. in 2. Dialogo, Incon∣fusus. August contra Maximin. Lib. 3. Cap. 22.
• * 1.1324

  Chrysostom. Ad Caesarium.
• * 1.1325

  Theodoret, Dia∣lo. 1.
• * 1.1326

  Nature: Vertue.
• * 1.1327

  De Con. dis. 2. Species. In gloss.
• * 1.1328

  4. Senten. dis. 22 Si autem.
• * 1.1329

  VVhat is the Vertue, and Po∣vver of your Ac∣cidente••▪
• * 1.1330

  Cyrill. in Iohan. Lib. 4. Cap. 12.
• * 1.1331

  Came not to destroie
• * 1.1332

  Basilius De Spiritu Sancto. Cap. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1333

  Cyprian. De Vnction. Chris∣matis.
• * 1.1334

  Chrysost. 1. Cori. Homil. 18.
• * 1.1335

  Origen in Matt. Cap. 15.
• * 1.1336

  Euthymius in Math. Cap. 64.
• * 1.1337

  The Do∣ctrine of transubstā∣tiation. Li. 83. quae.
• * 1.1338

  Vntruthe, fon le and Chil∣dishe. As though Christe had died to saue Acci¦dentes.
• * 1.1339

  Luke 9.
• * 1.1340

  1. Corin. 6.
• * 1.1341

  Change in Acci∣dentes. Augustin. ad Quoduustdeum.
• * 1.1342

  Ibidem.
• * 1.1343

  Luke. ••
• ‡ 1.1344

  Vntruthe, euidente, and sensible Reade the Ansvveare.
• * 1.1345

  Change in Substance.
• * 1.1346

  Vntruthe, tri∣finge, and So∣phistical. For Substance is per∣ceiued by the senses, although by meane of the Accidentes.
• * 1.1347

  Ad Infantes: Quod vide••is Panis est: quod etiam oculi re∣nuntiant. Chrysost. in Mas. Homi. 83.
• * 1.1348

  Change in Acci∣dentes.
• * 1.1349

  Augustin ad Bonifacium E∣pist. 23.
• * 1.1350

  In eadem Episin.
• * 1.1351

  Augustin con∣tra Adimantum Cap. 12.
• * 1.1352

  Tertull. contra Marcionem li. 4.
• * 1.1353

  Chrysot. in Mat. Homi. 13. Ambros. De Sa∣crament, Li. 4. Cap. 4.
• * 1.1354

  Theodrite falsefied by the Defen∣der.
• * 1.1355

  Vntruthe. E∣uen so he faith. Othervvise M. Hardinge hathe a Substance vvithout Kinde.
• * 1.1356

  ••efore, in the seconde Part. I. ca. 1. Diuision. Athana. De Definitionib.
• * 1.1357

  Ansvveare to the place alleged out of S. Augu∣stine.
• * 1.1358

  Augustin. ad Dardanum, Epist. 57.
• * 1.1359

  Hesythius in Leui. li. 12. ca. 8.
• * 1.1360

  De Con. Dist. 2. Hoc est quod. In Gloss.
• * 1.1361

  Augustin. De Baptismo contra Donatis. Li. 3. Cap. 10.
• * 1.1362

  Augustin. in Sermone ad In∣fantes.
• * 1.1363

  Vntruthe. For vve haue Corru∣pted, nor vvord, nor Sentence. To that Material: A proper tran∣slation.
• * 1.1364

  Origens vvoordes examined. Origen fal∣sefied bi the Defender.
• ‡ 1.1365

  Vntruthe. For he nameth it Breade seuen times in that one place.
• * 1.1366

  Vntruthe, O••lesse ye vvil rather cal it the Material Accidente.
• ‡ 1.1367

  Vntruthe: For in the same place he saithe, Nec Mate∣ria Panis.
• * 1.1368

  Vntruthe, shamelesse, and vvithout sense: For vvhat Acci∣dentes he voided foorthe.
• * 1.1369

  Cibus, pa∣nis, Mate∣riale, Ma∣teria.
• * 1.1370

  1. Corin. 11. Cyril. in Iohan. Lib. 10. Cap. 13
• * 1.1371

  Irenae. Li. 5. Au∣getur, & Con∣sistit Carnis no∣strae Substantia. Rabanus Mau∣rus. Li. 1. Cap. 31.
• * 1.1372

  Origen. in Matt. Cap. 15.
• * 1.1373

  Vile Speache.
• * 1.1374

  Augustin. De Baptismo contra Donatis. Li. 3. Cap. 10.
• * 1.1375

  De Con. Dist 2 Non iste.
• * 1.1376

  In the. 23. Arti∣cle. Alexand. Halen. par. 4. quae. 45. Mem. 1.
• * 1.1377

  Clemens. epist. 2.
• * 1.1378

  De Con. Dist. 2. Si quis. In Gloss.
• * 1.1379

  Mar. Anton. Constantius, ad obiectum 166.
• * 1.1380

  Holy Fourmes.
• * 1.1381

  De Con. Dist. 2. Tribus gradi∣bus, in Gloss••.
• * 1.1382

  Vntruthe. For these be S. Chry∣sostomesvvords. and not ours.
• * 1.1383

  Cap. 22.
• * 1.1384

  M. Hardinge refuseth S. Ma∣thevves, and S. Markes Order.
• * 1.1385

  This is M. Hardinges Vn∣doubted Cer∣teintie.
• * 1.1386

  As by vvaie of a Sacramente. Othervvise it is Vntrue.
• * 1.1387

  Mathae. 26. Mark. 14. Nevve drin∣kinge.
• ‡ 1.1388

  A vveighty pointe of Salua∣tion. Yet M. H. him selfe, by his Confession, vn∣derstandeth i•• not.
• * 1.1389

  Vantruthe, vaine and arro•• gantc.
• * 1.1390

  Vntruthe, vaine and arro∣gante.
• * 1.1391

  The Fruite of the Vine.
• * 1.1392

  The King∣dome of God taken tvvo vvaies. Matth. 3.
• * 1.1393

  Luc. 2••.
• * 1.1394

  Vntruthe, grounded vpon a mere folie.
• ‡ 1.1395

  Vntruthe, threapte vpon Christe him selfe.
• * 1.1396

  A fond Cauil. For vve speake onely of a Na∣tural Vine.
• * 1.1397

  Gene. 49.
• * 1.1398

  In. 1. Cori. 10.
• * 1.1399

  As in a My∣sterie. Other∣vvise it is Vn∣true.
• * 1.1400

  1.
• * 1.1401

  2.
• * 1.1402

  3.
• * 1.1403

  4.
• * 1.1404

  5.
• * 1.1405

  6.
• * 1.1406

  7.
• * 1.1407

  Anton. Constan∣tius ad Obie∣ctum. 27.
• * 1.1408

  8.
• * 1.1409

  The Fruite of the Vine.
• * 1.1410

  Before.
• * 1.1411

  After.
• * 1.1412

  Matthae. 2••
• * 1.1413

  Clemens in ••••••dagogo. li. 2. Cap. 2.
• * 1.1414

  Cyprian. Lib. 1. Epist. 6.
• * 1.1415

  Augustin. De Eccles••ast. Dog∣matibus Ca. 75.
• * 1.1416

  Augusti. Quae. Euangelicar. Li. 1 Cap. 43.
• * 1.1417

  Chrysost. in Mat. Homi. 83.
• * 1.1418

  Cyprian. Lib. 2. Dionysius, & Lyra in Matth. ca. 26.
• * 1.1419

  Hiero••y aduer∣sus Iouinian. Lib. 2.
• * 1.1420

  Chrysost. in Mat. Homi. 83.
• * 1.1421

  cyprian. 2. Epist. 3. Dionysius & lyra in Matth. ca. 26.
• * 1.1422

  Hilari. in Mat. Canon. 30.
• * 1.1423

  Clemens in Pae∣dagogo, Lib. 2. Cap. 2.
• * 1.1424

  Cyprian. Lib. 2. Epist 3.
• * 1.1425

  Androcides.
• * 1.1426

  Chrysostom. in Matthae. Homil. 83.
• * 1.1427

  Chrysostom. 1. Co∣rin. 10.
• * 1.1428

  Chrysostom. in Matthae. Ho∣mil. 11.
• * 1.1429

  By vvhome is oure Lordes Sup∣per more abased, by the Defen∣ders, or by the Catho∣likes.
• * 1.1430

  Vntruthes tvvo togeather: For vvee neuer called it either Bakers Bread, or onely Figure.
• * 1.1431

  VVhat so euer corruptible Creature is ho∣noured as God, it is an Idole.
• ‡ 1.1432

  Vntruthe. For Christes Deathe is as Presente, as his Body.
• * 1.1433

  Vntruthe, grounded vpon a dreame. No Learned Do∣ctour euer saide thus.
• ‡ 1.1434

  Vntruthe, stā∣ding in vvronge Exposition. For Chrysostome saithe, Ascende ad Coeli portas: imò non Coeli, sed Coeli Coelo∣rum.
• * 1.1435

  Vntruthe, grounded vpon a dreame. No Learned Do∣ctour euer saide thus.
• * 1.1436

  The Sacra∣mentaries teache no∣thing to be vvrought in their lordes Supper. 1. Corin. 11. VVhat is Supper pro¦perly.
• ‡ 1.1437

  The Breade is for vs, not vvee for the Breade.
• * 1.1438

  Christe made: Christ VVroughte: A straunge Di∣uinitie.
• * 1.1439

  Vntruthe. For M. Harding vvel knovveth, that this fonde folie vvas neuer Ca∣tholique.
• ‡ 1.1440

  Sutche vnchri∣stian scornes, against Christes ordinance are very vnseemely.
• * 1.1441

  The proper vvorke of our Lordes Supper.
• * 1.1442

  Christ offereth him selfe vnto our Faithe: and by our Faithe he is receiued.
• ‡ 1.1443

  Suthche unchri∣stian scornes, against christes ordinance are very vnseemely.
• * 1.1444

  Hovv make the Defen∣ders Christe verily Pre∣sente in his Supper.
• * 1.1445

  Christ offereth him selfe vnto our Faithe: and by our Faithe he is receiued.
• * 1.1446

  This is the Caniballes Di∣uinitie. S. Am∣brose saithe, Non hic Panis. qui vadit in ventrem.
• ‡ 1.1447

  Vntruthe. For the finest, and beste Learned Fathers haue maineteined the same: As shal appeare.
• * 1.1448

  The pre∣sence of Christe in Baptisme and in the Supper is distincte, vvhiche the Defenders make to be like.
• * 1.1449

  Vntruthe. For there is no sutche worde in al the Gospel.
• ‡ 1.1450

  S. Cyprian saithe, Cibus mentis, non Ventris.
• * 1.1451

  Heathenishe, and Vnchristian scoffinge.
• * 1.1452

  That vvee touche Christes Bo∣dy, and eate it vvith our mouthe, and hovv. In. 1. Co∣rin. Homi. ••4.
• ‡ 1.1453

  As you See Christes Body in the Sacra∣mente, euen so yee Touche it, and so yee Eat•• it: and none o∣thervvise. S. Am∣brose saithe, Fide Christus tangitur: Non tangitur Cor∣pore.
• * 1.1454

  Vntruthe, Childishe, and vnsauerie. The Learned Fathers neuer knevve these folies.
• * 1.1455

  In Lib. Sen∣tent. Prosp. The Defen∣ders imagi∣narie hol∣dinge of Christe hol∣deth not Christe as he is in the Sacrament. Matth. 26.
• ‡ 1.1456

  Iudas had a very meane Faithe.
• * 1.1457

  Vntruthe, As shal appeare. But vvhere vvas Christes Body promised to your Mouthe▪
• * 1.1458

  Bakers Breade.
• * 1.1459

  Vntruthe For vve robbe them not, but offer them in deede, and verily the Body of christe: and shevve them vvhere, and vvherevvith they maie receiue it.
• * 1.1460

  M. Hardinge Articulo. 24.
• * 1.1461

  August▪ Contra Maximin. Lib. 3. Cap. 22.
• * 1.1462

  Chrysost. in Ge∣nes. Homil. 24.
• * 1.1463

  August. in Io∣han. Tracta. 26. Augustin. De Doctrina Chri∣stiana. Lib. 3. Cap. 5. Origen. In Pro∣logo in Cantica Canticor.
• * 1.1464

  Figure. Christes Deathe. Absente or Pre∣sente.
• * 1.1465

  M. Hard. Artic. 12. Diuision. 2.
• * 1.1466

  Augustin. in Psalm. 3.
• * 1.1467

  Cyprian. Lib. 2. Epist. 3. Chrysotom. in Acta, Homil. 21. Hieronym. in Psalm. 97. De con. Dist. 2. Quid sit.
• * 1.1468

  Iohan. 4.
• * 1.1469

  Chrysost. 1. Corin. Homil. 24.
• * 1.1470

  Chrysostom. in eadem Homilia.
• * 1.1471

  Lenten meates. Tertull. in Epi∣stola De Cibis Iudaicis.
• * 1.1472

  Hilari. in Psal∣••um. 64.
• * 1.1473

  Hieronym. ad Nepotianum.
• * 1.1474

  Erasm. in Anno. in 14. ad Roma.
• * 1.1475

  Chrysostom. 1. Corin. Homi. 24.
• * 1.1476

  Verily Presente.
• * 1.1477

  Augu. in Iohan. Tracta. 50.
• * 1.1478

  Augu. in Psal. 9••
• * 1.1479

  Ambros. in Lu∣cam, Li. 6. Ca. 8.
• * 1.1480

  Gregor. Nyssen. De Creatione Hominis, Cap. 20
• * 1.1481

  Chryso. in Epist. ad Ephe. Hom. 20 Bernard. Super Missus est. Hom. 3 Leo in Sermon. de 4. Feria. Ca. 1.
• * 1.1482

  Beda in 1. Cor. ••••
• * 1.1483

  Spiritual Eatinge.
• * 1.1484

  Augu. in Iohan. Tracta. 27. Augu. in Iohan. Tracta. 25.
• * 1.1485

  Basili in Psal. 33. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Basili in eund. Psalmum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Cyprian. De Coena Domini. Augu in Psal. 48 Augu in Iohan. Tracta 26. 4. Senten. Dist. 10 Secundum hos. Chryso. in 1. Cor. Homil. 24.
• * 1.1486

  August. Epist. 84. Bernard. Medi∣tation. Cap. 6.
• * 1.1487

  Iudas.
• * 1.1488

  Augu. in Euaen∣gelium secund. Lucam Serm. 49 Chry••osto. in Ge∣nesim, Homil. 10.
• * 1.1489

  Chryso. De Verb. Esai. Vidi Domi. Homil. 3.
• * 1.1490

  Chryso. in Mar∣cum Homil. 6. Hierony. in A∣mos. Lib 3. Ca 9. Ambros. in O∣ratione▪ De Fide Resurrectionis.
• * 1.1491

  Ambros in Lu∣cam, Li. 6. Ca. 8.
• * 1.1492

  Iohan. 6. Iohan. 13.
• * 1.1493

  Hilar. in Matth. Canon. 30.
• * 1.1494

  Augu. in Iohan. Tracta. 59.
• * 1.1495

  Augu. in Psal. 3.
• * 1.1496

  Augu. De Ciui∣ta. Li. 21. Cap. 25.
• * 1.1497

  Promisse made to Faithe.
• * 1.1498

  Basilius, Des an∣cto Baptismate. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1499

  Iohan. 6.
• * 1.1500

  Origen. in Can∣tica, Homil. 2.
• * 1.1501

  Clemens in Pae∣dagog••, Lib. 1. Cap. 6.
• * 1.1502

  Tertullian. De Resurrectione Carnis.
• * 1.1503

  Cyprian. De Coena Domini. Augu. in Iohan. Tracta. 26. Augu. De Verb. Apostol. Serm. 2.
• * 1.1504

  Sursum Corda.
• * 1.1505

  Vntruth. Here M. Hardinge misreporteth his ovvne Masse-booke.
• * 1.1506

  A foolishe argument. In Epist. ad Heb. Ho∣mil. 17. Christe is both in Hea¦uen and also here in the Sacrament.
• * 1.1507

  Christe is in Heauen, by the Substance of his Body: & here by vvorkinge, or by Grace.
• ‡ 1.1508

  Vntruthe. For Chrysostome neuer, neither vvrote so, nor meante so.
• * 1.1509

  Socrat. li. 3. ca. 22 Christianorum Libri ridiculi▪ & nugaces, si cum Iuliani Li∣bris conferan∣tur.
• * 1.1510

  Cyprian. in O∣ratione Domini.
• * 1.1511

  Sursum Corda.
• * 1.1512

  Chryso. ex varijs locis in Matthae. Homil. 9. Augu. in Psal. 39
• * 1.1513

  August. De Bono Perseueran Li. 2 Cap. 13. August. De Bono Viduitatis, Cap 16. Alexander Ha∣len. 4. Quaest. 37. mem. 1. Arti. 3. Par. 1. Cap. 9.
• * 1.1514

  De Conse. Dist. 2. Prima. Augusti. Contra Faustum, Lib. 20. Cap. 11.
• * 1.1515

  Augu. Epist. 221.
• * 1.1516

  Cyrill. in Iohan. Lib. 9. Cap. 22.
• * 1.1517

  Aug•• in Psal. 46
• * 1.1518

  Christes Body in one place.
• * 1.1519

  Ruffini in Hie∣ronym. Inuecti∣ua Prior.
• * 1.1520

  Chrysos. in Epist. ad Hebr. Hom. 17
• * 1.1521

  Artic. 6. Diui. 8.
• * 1.1522

  Chrysostom in Matth. Homil. 11.
• * 1.1523

  Hieron. in Mat∣thae. Cap. 14.
• * 1.1524

  This is a quainte easte of M Hardinges Copia Verberū.
• * 1.1525

  Cyril guile∣fully allea∣ged. Iohan. 5. The place of Cyril tourned v∣pon the Defenders.
• * 1.1526

  The Heresie of Nestori{us}.
• * 1.1527

  Nestorius He∣resie stoode nei∣ther in Tran∣substantiation, nor in Real Presence.
• ‡ 1.1528

  The meaning is this: VVee cā∣not be fedde, or nourished by Christe, as he is in his Diuine Nature: but on∣ly by the Faithe that vvee haue in his Fleashe Crucified.
• ‡ 1.1529

  Vntruth guile∣fully enclosed: For neither the Fleash of Christe in {pro} per speache can be Eaten.
• * 1.1530

  VVee receiue vvhole Christe, God, and Man, not vvith our Mouthe, but by Faith, & Sprite.
• * 1.1531

  The grosse imaginati∣ons that Cyril vvould to be esche∣vved in re∣ceiuing the blessed Sa∣cramente.
• ‡ 1.1532

  A fond ••uasiō. For the grosse∣nesse hereof stoode not in Christes Body, but in the man∣ner of Eatinge.
• * 1.1533

  VVith Our mouth vvee re∣ceiue Onely the Sacrament: VVith our Faith vvee Eate the Body of Christe Incarnate, Veri∣ly, and in deede.
• ‡ 1.1534

  O fonde grossenesse. VVee lacke not Christe: Al∣though vvee haue him not Fleashely Pre∣sente in our mouthes.
• * 1.1535

  Nestorius. Hila. in Psal. 14••.
• * 1.1536

  August. Confes∣sionū. Li. 7. Ca. 18
• * 1.1537

  Hieronym. ad Ephesios, Cap. 1.
• * 1.1538

  Cyrillus ad Re∣ginas: Ex Epist. ad Hebrae.
• * 1.1539

  Cyrill. in Iohan. Lib. 4. Cap. 18.
• * 1.1540

  Leo De Passion▪ Domi. Sermo. 13.
• * 1.1541

  Cyrill. Anathe∣matismo. 11.
• * 1.1542

  Spiritual Eatinge.
• * 1.1543

  De Conse. Dist. 2. Ego Berēgarius.
• * 1.1544

  Sola, Pura, Exquisita Fide.
• * 1.1545

  Cyrill. in Iohan. Lib. 4. Cap. 39.
• * 1.1546

  Clemens in Pae∣dagogo, Lib. 2. Cap. 2.
• * 1.1547

  Origen. in Nu∣mer. Homi. 16. Athana. in illud Euangelij, Qui∣cun{que} dixerit verbum.
• * 1.1548

  Augustin. in Io∣han. Tractat. 27.
• * 1.1549

  August. De Ver∣bis Domi. Secūd. ••uc. Sermon. 33.
• * 1.1550

  Vntruthes two togeather. Read the Ansvveare.
• * 1.1551

  Vntruthes two togeather. Read the Ansvveare.
• * 1.1552

  A marke to knovve He∣retikes by. The vvordes of the Ni∣cene Coun∣cel, vvhiche make plai∣nely for the Catholike Doctrine touchinge the Sacra∣ment of the Aulter.
• ‡ 1.1553

  Vntruth▪ vile, and s••lau••••••∣rous: VVee ee••e not vpon ••om∣mon Brea••••, and VVine: VVee fe••de vpon the Very Body, and Bloud of Christ.
• * 1.1554

  Your Faith, without Goddes VVoord, is no Faithe.
• ‡ 1.1555

  Vntruthe. For vvee t••ache ••ei∣ther bare Bread, nor bare Figure: Reade the An∣svveare.
• * 1.1556

  Al Tropes and Figures of the Sa∣cramenta∣ries be ex∣cluded by Verdite of the Nicene Councel.
• * 1.1557

  Vntruthe. For the Learned Do∣ctours, and Fa∣thers vsed com∣monly the same Tropes, and Fi∣gures.
• ‡ 1.1558

  VVee receiue Christe Verily, and in dee••e: al∣though neither Fleashely, nor vvith bodily mouthe.
• * 1.1559

  Vntruthe. For the Learned Do∣ctours, and Fa∣thers vsed com∣monly the same Tropes, and Fi∣gures.
• ‡ 1.1560

  O braue Captaine.
• * 1.1561

  Act. 9.
• * 1.1562

  The Lābe laide vpon the Table.
• * 1.1563

  August. De Do∣ctrina Christia∣na, Lib. 3. Cap. 5.
• * 1.1564

  Concil. Nicen. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1565

  Gregor. Nyssen. De Anima, Ca. 11
• * 1.1566

  De Conse. Dist. 2. Species.
• * 1.1567

  De Conse. Dist. 2. Quid sit.
• * 1.1568

  Chrys in Matth. Homil. 4.
• * 1.1569

  Athanas. De In∣terpreta. Psalm. Hieronym. De Vita Eremitica. Hieronym. ad Gaudentium.
• * 1.1570

  The Lambe laide vpon the Table.
• * 1.1571

  De Con. Dist 3. Sextam Sanctā.
• * 1.1572

  Chrysost. in Epist. ad Gala. Cap. 3.
• * 1.1573

  De Con. Dist. 2. Quia passus.
• * 1.1574

  Arti. 17. Diui. 14
• * 1.1575

  Artic. 4. Diui. 8.
• * 1.1576

  August. De Ci∣uit. Li. 21. Ca. 21.
• * 1.1577

  Augustin. in Io∣han. Tractat. 26.
• * 1.1578

  Thraso in Lu∣nucho.
• * 1.1579

  August. ad Pas∣cent. Epist. 174.
• * 1.1580

  In. 1. Corin. Cap. 10. H••¦mil. 24.
• * 1.1581

  O Earthly Diuinitie: Then haue you litle to doo in Hea∣uen.
• * 1.1582

  VVhat E∣gles muste vvee be, and hovve hie muste vvee flie to come to the Ea∣tinge of Christes Body.
• ‡ 1.1583

  Not by pul∣linge Christe dovvne to vs: but by liftinge vp our Hartes to him.
• * 1.1584

  VVhat is meante by the hie E∣gles Flight. Chryso∣stome ac∣knovvle∣geth Chri∣stes very Bo¦dy Presente in the Sa∣crament.
• * 1.1585

  VVith thy Faithe, not vvith thy Mouthe.
• ‡ 1.1586

  Vntruthe. For Chrysostome speaketh onely of the Presence of Grace: of this grosse & fleash∣ly Presence, he saithe nothinge.
• * 1.1587

  To Re∣ceiue, or Beare Christe.
• * 1.1588

  Vntruthe. For Chrysostome not once na∣meth Real Pre∣sence. Reade the Ansvveare.
• * 1.1589

  Cyprian al∣••••aged by the Defen∣•••••••• to no ••••••pole.
• ‡ 1.1590

  Vntruthe. For the Nicene Cosi∣cel maketh no mention of any sutch Fourmes. And, beinge but idle Fourmes, and Shevves, hovve are they •• Spiritual foode, or hovve can they serue to make you Holy:
• * 1.1591

  Chrysost. in Epist. ad Colossen. Ho∣mil. 10.
• * 1.1592

  Cyrill in Iohan. LIb. 2. Cap. 36.
• * 1.1593

  August. in Apo∣calyp. Homil. 11. Chrysost. De Sa∣cerdot. Lib. 3.
• * 1.1594

  Ambros. De Io∣sepho Patriar∣cha.
• * 1.1595

  Ambros. De Pu∣ga Saeculi, Ca. 9. Athan. Oration. Prima Contra Arianos.
• * 1.1596

  Chrysostom. in. 2. Timoth. homi. 2.
• * 1.1597

  To Re∣ceiue, or Beare Christe.
• * 1.1598

  August. De Do∣ctrina Christia∣na, Lib. 4. Ca. 16. Cyrillus, in Euang. Iohan Lib. 3. Cap. 34. Historia Longo∣bardica, Legen∣da. 59.
• * 1.1599

  Fortalitium Fi∣dei, Lib. 1.
• * 1.1600

  Chrysostom. ad Populam Antio∣chen. Homil. 16.
• * 1.1601

  August. De Salu∣taribus Docu∣mentis. Cap. 26.
• * 1.1602

  August. De Ci∣uitate Dei, Lib. 18. Cap. 48.
• * 1.1603

  Athana. Oratio. Contra Sabellij Gregales.
• * 1.1604

  Gregor. in Iob. Lib. 29. Cap. 16.
• * 1.1605

  Gregor. in. 1. Re∣gum, Ca. 2. Li. 2.
• * 1.1606

  Chrysost. De Sa∣cerdot. Lib. 3.
• * 1.1607

  Chrysost. in. 1. Co∣rin. Homil. 24. Chrysost. Ad Po∣pul. Antiochen. Homil. 61. Hieronym. ad Hedibiam. August. Quaest. Euangelicar. Lib. 1. Cap. 42.
• * 1.1608

  De Con. Dist. 2 In quibus.
• * 1.1609

  Chrysost. in Ho∣mil. De Pente∣coste.
• * 1.1610

  Chrysost. Ad He∣braeos, Homil. 16.
• * 1.1611

  Chrysost. De Foe∣nit••n. Homil. 6. Chrysost. in 1. Co∣rinth. Homil. 24.
• * 1.1612

  To touch, to Holde Christe.
• * 1.1613

  In Iohan. Tra∣cta. 50.
• * 1.1614

  Iohan. 1••.
• * 1.1615

  S. Augu∣stine spea∣keth not of receiuinge Christe in the Sacra∣mente, but by Faithe onely.
• * 1.1616

  And by Faithe Onely vvee re∣ceiue Christe in the Sacramente.
• † 1.1617

  He speaketh not of the recei∣uinge of the Sa∣crament: but he speaketh of the receiuinge of the Very Body of Christ: vvhich is vvrought onely by Faithe.
• * 1.1618

  August. Aduer∣sus Iudaeos. ca. 9.
• * 1.1619

  Augustin. in Io∣han. Tracta. 48 Augustin. in Io∣han. Tracta. 121. August. De Na∣tura & Gra. Ca 69.
• * 1.1620

  Ambrosius Ser∣mone. 98.
• * 1.1621

  Faithe re∣ceiueth, &c.
• * 1.1622

  Ambrosius in Lucam. Lib. 10. Cap. 24.
• * 1.1623

  Ambrosius in Lucam, Lib. 6. Cap. 8.
• * 1.1624

  August. in Epist. Iohan. Tracta. 1.
• * 1.1625

  Augustin. in Io∣han. Tracta. 7.
• * 1.1626

  Augustin. in Io∣han. Tracta. 26.
• * 1.1627

  De Con. Dist. 2. Quia Corpus.
• * 1.1628

  August. Feria. 2. Paschatis.
• * 1.1629

  Augustin. in Io∣han. Tracta. 50.
• * 1.1630

  In Ceremoniario Roma. Eccles.
• * 1.1631

  Vntruthe For vvee honour the Holy Mysteries: and you pro∣fanely disho∣noure them.
• * 1.1632

  Matth. ••. Luc. 3. A Prieste maye iustly enioy his necessary li∣uinge for seruinge at thaulter, and for say∣inge Masse. VVe knovv no VVoor∣shippers of Breade.
• † 1.1633

  Vntruthe. For, as it is novve v∣sed, there is no viler dishonour, nor greatter Bla••phemie.
• * 1.1634

  Vntruthe. For Christe neuer called his Disci∣ples, or sente them abroade, to saie Masse.
• † 1.1635

  Alas, they haue it not. O∣thervvise for moonie it should avvaie.
• * 1.1636

  God forebid, there shoulde be vvater in the Sea.
• † 1.1637

  Vntruthes, and moste fonde, and blasphe∣mous folies.
• * 1.1638

  Yet not one of your Catho∣lique Prelates amēdeth them.
• † 1.1639

  Vntruthe, fonde and Hea∣thenishe. For God him selfe saithe, in vaine they woorship mee. &c.
• * 1.1640

  Vntruthes foure together. For he disho∣noureth Christe. He hath neither Goddes vvorde, nor the Autho∣ritie of al the Fathers, nor the examples of An∣tiquitie.
• † 1.1641

  Note, that in the same one litle Article, M. Hardinge hathe sente vs tvvelue greate Vn∣truthes.
• * 1.1642

  Vntruthe. For this is onely the Sacramente of that same Body.
• † 1.1643

  Doo the M. Hardinge scoffe at these games, or speaketh he in earnest?
• * 1.1644

  Lib. Cere∣moniarum Ecclesiae Ro. Sectio∣ne. 12. Ca. 1. Baldachinū.
• * 1.1645

  VVhy should a vvise man speake so fonde∣ly? Reade the Ansvveare.
• † 1.1646

  They did it a∣gainste Goddes vvil: and spedde thereafter. Read the Ansvveare.
• * 1.1647

  1. Reg. 4. 1. Reg. 5.
• * 1.1648

  Graue Consi∣derations.
• * 1.1649

  In the or∣der of this Ceremonie nothinge appeareth to a Chri∣sten man vnseemely or vnreaso∣nable.
• † 1.1650

  A Horse sup∣plieth the Pope•• es••ice.
• * 1.1651

  The cu∣stome of carryinge the Sacra∣mēt, vvhere the Pope goeth, is neither Nevve nor Strange.
• * 1.1652

  Sale of Masses.
• * 1.1653

  It vvas a greate abuse of the Sa∣cramente: and yet vvithout ei∣ther Pyxe, or Pompe: And therefore vvas aftervvarde vt∣terly takē avvaie throughout the vvhole Churche of God.
• * 1.1654

  In Oratio∣ne funebri in Satyrum Fratrem. Innocent. 3. De Myste∣rijs Missae. Lib. 6.
• * 1.1655

  This De∣fender fo∣lovveth Iu∣lian, Lucian. Porphyriabus;, Celsus, and suche other vvicked In∣fidels.
• † 1.1656

  If yee had not these games from thence, then tel vs, from vvhence yee had them.
• * 1.1657

  Cōtra Cel∣sum Lib. 6. De Mithra vide Suidam in dictione.
• * 1.1658

  Moste vaine vntruthes. For S. Augustine speaketh neither of Honour, nor of Adoration, nor of Christes Body, nor of Fourmes.
• * 1.1659

  2 Corinth. 9.
• * 1.1660

  Constitution O∣thonis Legat i∣nae, Folio. 143.
• * 1.1661

  In Colloquio VVormatien. Con••essis. 5.
• * 1.1662

  Gregor. Lib. 2. Epist. 33.
• * 1.1663

  Vaine De∣uotion.
• * 1.1664

  Polydor. De In∣uentorib. Rer. Lib. 6. Cap. 13.
• * 1.1665

  Esai. 1.
• * 1.1666

  August. De Con∣sen. Euangelist. Lib. 1. Cap. 18. August. In quae. ex veteri Testa∣ment. quae. 43. Chrysostom. in Acta, Homil. 49. Gabriel. Lect. 26.
• * 1.1667

  Citatur à Cas∣sandro in Litur∣gijs.
• * 1.1668

  Chrysost. in Mat∣thae. Homil. 51.
• * 1.1669

  Ceremoniar. Se∣ction. 12. Cap. 5.
• * 1.1670

  1. Regum. 4.
• * 1.1671

  Alexand. Halen. Parte. 4. quae. 53. Mem. 4. Arti. 3.
• * 1.1672

  Nicol. Lyra, in 14. Ca. Danielis.
• * 1.1673

  Reioinder, Pag. 9. a. Augustin. in Io∣han. Tracta. 13.
• * 1.1674

  Articulo. 1.
• * 1.1675

  The car∣ricinge of the Sacra∣mente.
• * 1.1676

  Actor. 19.
• * 1.1677

  De Con. Dist. 1. Non oportet, In Glosa.
• * 1.1678

  Nicola. Leoni∣cenus, In Varia Historia, Libr. 2. Cap. 21.
• * 1.1679

  Epiphani. Lib. 3. Haeresi. 51. De Collyridienis, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Nazianzen. ad Heronem.
• * 1.1680

  Claud. Du Sain∣ctes, De Litur∣gijs. In Praefat. Apuleius, Lib. 11.
• * 1.1681

  Cyprian. De Coena Domini. Augusti. Contra Faustum, Lib. 20. Cap. 13.
• * 1.1682

  Artic. 8. Diui. 24
• * 1.1683

  Augu. De Ciui∣tate Dei, Lib. 1. Cap. 29.
• * 1.1684

  Chrysost. De Ie∣iunijs. & Le∣ctione Geneseos.
• * 1.1685

  Origen. ad Ro∣ma. Li. 3. Cap. 3.
• * 1.1686

  Vntruthe en∣closed. For this is your Catho∣lique Doctrine, as shal appeare.
• † 1.1687

  Your ovvne Scholastical Ca∣tholique Do∣ctoures, M. Harding. Reade the Ansvveare.
• * 1.1688

  A {pro}per shifte. VVee speake of Sacramentes: M. Hardinge ansvveareth vs of Praier.
• * 1.1689

  The effecte of S. Steuēs Praier. Act 9. Serm. 1. de Sanctis. Cō∣tra duas E∣pist. Pela∣gian Ad Bo¦nifacium, Lib. 1. Ca. 19 Heb. 5.
• * 1.1690

  The Ap∣plieing of Christes Deathe
• * 1.1691

  VVhat kinde of applying is in the Sa∣crifice of the Masse. Lib. 1. de vocat. Gen∣tium, Ca. 4.
• † 1.1692

  Vntruthe, P••as∣phemous, and horrible
• * 1.1693

  Vntruthe. For Christe ••eu 〈◊〉〈◊〉 bade you to of∣fer him vp vnto his Father.
• * 1.1694

  Paralip. Vrsper. Anno. 1518.
• * 1.1695

  Cardinal Caie∣••anus, De Vsis Spiritualium, Quae. 3.
• * 1.1696

  Biel. Lection 81. Iacob. De Valen∣tia, Sermo. 2. De Epiphania.
• * 1.1697

  Thom. De venerabil. sacramet. Aliar. Cap. 1
• * 1.1698

  Catharinus, De Incruento Sa∣crificio Noui, & Aeterni Te∣stamentes.
• * 1.1699

  The Ap∣plieing of Christes Deathe.
• * 1.1700

  Euseb. Li. 4. Ca. 8
• * 1.1701

  Cyprian. De Laude Martyrij.
• * 1.1702

  August. Confes. Lib 3. Cap. 4.
• * 1.1703

  August. Contra Faustum. Lib. 19. Cap. 16.
• * 1.1704

  Augu. in Iohan. Tracta. 80.
• * 1.1705

  Helych. in Leuit. Lib. 4. Cap. 14. Cyrill. in Leuit. Lib. 3.
• * 1.1706

  Art••••eul. 17.
• * 1.1707

  Povver ouer Pur∣gatorie.
• * 1.1708

  Purgatory acknovvle∣ged by the Defenders to be of antiquitie. Apoc. 21.
• * 1.1709

  No marueile. It vvas receiued of the Pai∣nimes, longe ere the Apostles vvere borne.
• ‡ 1.1710

  Vntruthe. Reade the An∣svveare.
• * 1.1711

  This fantasie vvere somme∣vvhat, if vvee had no Purgation in Christes Bloud.
• * 1.1712

  2. Cor. 7.
• ‡ 1.1713

  A doughty Argumente, to proue Purga∣torie.
• * 1.1714

  Panormi. De Electione. Cap. Licet.
• * 1.1715

  Iohan. Angelus.
• * 1.1716

  Clemens Pap. 6. in Bulla.
• * 1.1717

  August. de Clui∣tate Dei, Lib. 21. Cap. 17.
• * 1.1718

  Origen. in ••pist. ad Roman. Ca. 6 Lib. 5.
• * 1.1719

  Origen. in Lucā Homil 14.
• * 1.1720

  The An∣tiquitie of Purgato∣rie.
• * 1.1721

  August. de Clui∣tate Dei, Lib 21. Cap. 13. 1. Cor. 15. Concil Cartha. 3. Canon. 6.
• * 1.1722

  Plato in Timaeo. Aeneid 6. August. De Ci∣uita. Li. 7. Ca. 7.
• * 1.1723

  1. Tim. 6.
• * 1.1724

  2. Pet. 2.
• * 1.1725

  Basil. & Chrys. in Liturgijs.
• * 1.1726

  Cyprian. Lib. 3. Epist. 6.
• * 1.1727

  Vnclean∣sed.
• * 1.1728

  2. Cor. 4.
• * 1.1729

  2. Cor. 7.
• * 1.1730

  Esai. 64. Iob. 15.
• * 1.1731

  Roman. 7. Augu. in psal. 143
• * 1.1732

  Origen. in Psal. 36. Homil 3.
• * 1.1733

  Origen. in Lucā Homil. 14.
• * 1.1734

  1. Iohan. 1.
• * 1.1735

  Esai. 1. Hebrae. 1.
• * 1.1736

  Vnclean∣sed.
• * 1.1737

  Cyprian. De Passione Christi.
• * 1.1738

  Cyprian. De Coena Domini.
• * 1.1739

  Chrysost. in Ge∣nes. Homil. 27.
• * 1.1740

  August. Epist. 80.
• * 1.1741

  Ambrosi. De Bono Mortis.
• * 1.1742

  Hierony. in La∣mentationes Hieremiae, Li. 1. Cap. 1. August. De Ser∣mon. Domini in Monte, Lib. 1.
• * 1.1743

  Alphonsus De Haeresibus. Li. 8. De Indulgetijs.
• * 1.1744

  Augu. in Psal. 85.
• * 1.1745

  Act. 25.
• * 1.1746

  It vvas a good pointe of skil, vvith a good countenance to passe thē ouer.
• * 1.1747

  S. Augustine affirmeth Purgatorie in plaine and expresse vvoordes. 1. Cor. 3.
• ‡ 1.1748

  Vntruthe. It shalbe shevved. Reade the An∣svveare.
• * 1.1749

  O, so careful this good man is for our cares.
• ‡ 1.1750

  Vntruthe Ma∣nifeste. Reade S. Augustines vvoordes in the Ansvveare.
• * 1.1751

  Lib. 5. Hy∣pognosti∣c••n.
• * 1.1752

  Haeres. 88.
• * 1.1753

  Vntruthe. For the margine vvas so noted by Erasmus.
• * 1.1754

  VVhat is that S. Au∣gustine doubted of touchinge Purgatory.
• ‡ 1.1755

  Vntruth, blas∣phemo{us} against the Bloude of Christe. Reade the Ansvveare.
• * 1.1756

  O graue Com∣mentarie: and a vvi••e mater to be called in question.
• * 1.1757

  Scriptures to proue Purgato∣rie.
• ‡ 1.1758

  This vvhole mater is con∣cluded vvith see∣minge, and li∣kely hoode.
• * 1.1759

  Double Fire in Purgatorie: Double Folie.
• * 1.1760

  De Ciuita. Dei, Lib. 21. Cap. 26.
• * 1.1761

  Iohan 5.
• * 1.1762

  Esai. 53.
• * 1.1763

  Coloss. 2. Apocal. 14.
• * 1.1764

  Apocal. 7.
• * 1.1765

  Bernard. in Can∣tica, Serm. 65.
• * 1.1766

  August. ad Lau∣renti. Ca. 67. & Dist. 29. Sciendū.
• * 1.1767

  August. In 8. qu. ad Dulcitiū q 1.
• * 1.1768

  Augu. De Ciuit. Lib. 21. Cap. 21.
• ‡ 1.1769

  It maie be a question.
• * 1.1770

  Perhaps it is true.
• * 1.1771

  Augu. De Fide & Operib ca. 16
• * 1.1772

  Quantum arbitror.
• * 1.1773

  S. Augu∣stine doubteth.
• ‡ 1.1774

  As mutche as I thinke.
• * 1.1775

  Augu. De Ciuit. Lib. 21. Cap. 27.
• * 1.1776

  Nō potui.
• * 1.1777

  I coulde ne∣uer attaine to the knowledge.
• * 1.1778

  Aeneid. 6.
• * 1.1779

  Augustin. in Psalm. 25.
• * 1.1780

  Double Fiere.
• * 1.1781

  Augu. De Verbis Domini, Serm. 59
• * 1.1782

  Chrysost. in Ge∣nes. Homil. 44.
• * 1.1783

  Chrysost. De B. Philogonio.
• * 1.1784

  Sir Thomas Moore. Zachar. 9.
• * 1.1785

  The Bishop of Roche∣ster. Psalm. 65.
• * 1.1786

  August. Hypo∣gnosti. Lib. 5.
• * 1.1787

  S. Augu∣stine deni∣eth Pur∣gatorie.
• * 1.1788

  Fourthe place.
• * 1.1789

  August. Epist. 80.
• * 1.1790

  August. in Apo∣calyp. Homil. 11. August. ad Pe∣trum Diacon. Cap. 3.
• * 1.1791

  Augustin. in Io∣han. Tracta. 49. Olympiodorus in Ecclesiast. Ca. 9.
• * 1.1792

  Polydor. De In∣uentorib. Lib. 8. Cap. 1.
• * 1.1793

  Ceremo∣nies.
• * 1.1794

  Vntruthe. For S. Augustine, speakinge of his time, saithe, Tam multis Prae∣sumptionibus ita plena sunt omnia, &c.
• ‡ 1.1795

  Then be yee circumcised, as Paule vvas. For this vvas onely a Ievvishe Cere∣monie.
• * 1.1796

  August. Epist. 119
• * 1.1797

  August. in ead. Epistol.
• * 1.1798

  Chrysost in Mat∣thae. Homil. 52.
• * 1.1799

  Cyrill. in Iohan. Lib. 8. Cap. 1.
• * 1.1800

  Socrates, Lib. 5. Cap. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Socrates, eod. loco.
• * 1.1801

  August. Epist. 19. Dist. 63. Quia Sancta.
• * 1.1802

  August Epist. 119
• * 1.1803

  Chrysost in Mat∣thae. Homil. 52. Hieremi. 23.
• * 1.1804

  Hieremi. 2.
• * 1.1805

  Hieremi. 23. Esai. 1. Matthae. 15.
• * 1.1806

  Ierem. Cap. 2. & 11.
• * 1.1807

  There is but one Me¦diatour of Saluation, vvho is Christe o∣nely: But the Sainctes his frendes be Mediatours of Interces∣sion. 2. Corin. 1.
• * 1.1808

  This is M. Hardings legier∣dumaine. For vvee speake one∣ly of sutche Me∣diatours, as vvee ought to praie vnto.
• ‡ 1.1809

  As if S. Paule had euer vvilled vs to Praie to Sainctes.
• * 1.1810

  Mediatour of Salua∣tion.
• * 1.1811

  Psalm. 138.
• * 1.1812

  Sainctes be peculiar pa∣trones of certaine places. Sapien. 3.
• * 1.1813

  Vntruthe, pro∣cedinge of vaine dotage.
• ‡ 1.1814

  A graue Au∣thoritie, taken oute of the very Portuise.
• * 1.1815

  In fine Lib. S. commēt. in Lucam.
• ‡ 1.1816

  This is the certainetie of M. Hardinges Praier. It han∣geth of a blinde coniecture.
• * 1.1817

  Intercession of the bles∣sed Virgin Mary.
• * 1.1818

  It is a greatter Grace to be the Childe of God.
• * 1.1819

  Roman. 8. Marie Mo∣ther to al that loue Christe. Iohan. 19. Spiritual familiaritie vvith the mother of God, in ex∣cesse of minde and soueraine Deuotion.
• ‡ 1.1820

  Open Blasphe∣mie, is Spiritual dalliance: O vvheu vvil M. Hardinge con∣fesse a faulte?
• * 1.1821

  Media∣tour of In∣tercessiō.
• * 1.1822

  Ambrosi in Ser∣mone 6. De S. Margareta.
• * 1.1823

  Rom. 8. 1. Timoth. 2.
• * 1.1824

  Augustin. Con∣tra Epist. Par∣meniant, Lib. 2. Cap. 8. Augustin. in eod. Lib.
• * 1.1825

  Distincte Offices.
• * 1.1826

  Epiphani. Li. 3. Hares. 59.
• * 1.1827

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1828

  Augusti. De Ci∣uita. Li. 4. Ca. 22
• * 1.1829

  Copus Dialog. 3. Pag. 340.
• * 1.1830

  Mother of God. Childe of God.
• * 1.1831

  Bembus in Epist. ad Carolum. 5. Concil. Trident. Session. 2.
• * 1.1832

  Concil. Oxoni∣ens.
• * 1.1833

  1. Corin. 10.
• * 1.1834

  Augustin. De Sancta Virgi∣nitate, Cap. 3
• * 1.1835

  Augustin. in Io∣han. tracta. 10.
• * 1.1836

  Epiphani. Li. 3. Hares. 59. Con∣tra Collyridian.
• * 1.1837

  Origen. in Lu∣cam, Homil 25.
• * 1.1838

  Ambros. ad Ro∣ma. Cap. 1.
• ‡ 1.1839

  A vaine folie. For Gods Lavve vvas vvritten for Men in Earth, not for Angels in Heauen.
• * 1.1840

  God com∣maundeth not that vvhiche is impossible to a man in grace.
• * 1.1841

  A horrible heresie. S. Augu∣stine saithe, Deus iubet ali∣quae, quae non possumus facere.
• ‡ 1.1842

  A fonde que∣stion For God punisheth In∣fantes for theire Original Sinne: yet are theie by no meanes hable to avoide it.
• * 1.1843

  Deut. 30. Rom. 10.
• * 1.1844

  Matthae. n. 1. Iohn. 5.
• * 1.1845

  The cause hereof is Gods Mercie S. Au∣gustine saithe, Omniae manda∣ta facta depu∣tantur, quando quicquid non factum est, ig∣noscitur.
• * 1.1846

  Vntruthe. For vve make not god Vniuste: but vve Confesse our selues to be fin∣ners.
• * 1.1847

  Deuter. 6. Matthae. 22. Deuter. 17. Deuteron. 27. Calat. 3. Iacob. 2. Matthae. 5.
• * 1.1848

  Hieronym. ad C••esiphons. con∣tra Pelagianos.
• * 1.1849

  Possibili∣tie of the Lavve.
• * 1.1850

  Augustin. De ••••ati. & libero Arbitr. Cap. 4.
• * 1.1851

  Hieronym. ad Ctesiphont. con∣tra Pelagianos.
• * 1.1852

  Hieronym. cōtra Pelagianos. li. 1.
• * 1.1853

  Augustin. De Spiritu, & Li∣tera, Cap. 1.
• * 1.1854

  Matthae. 5. Philip. 3. Hieronym. Ad∣uersus Pelagian Lib. 1.
• * 1.1855

  Vnperfite Perfectiō.
• * 1.1856

  Hieronym ad C••esiphont. Augustin. ad Bo∣nifacium Li 3. Cap. 7.
• * 1.1857

  Augustin. Re∣tracta. li. 1. ca. 19. Augustin. De Spiritu, & Li∣tera, Cap. 35.
• * 1.1858

  Hieronymus. ad A••gasiam.
• * 1.1859

  Hieronym. in E∣zechiel. li. 14. Cap. 46.
• * 1.1860

  Augustin. De Ciuita Lib 19. Cap. 27.
• * 1.1861

  Merite, and Mer∣cie.
• * 1.1862

  No aide or helpe vnto Sal∣uation. Other∣vvise this report is Vntrue.
• ‡ 1.1863

  Nazianzen. Si mercenarius es, tantùm expecta mercedem. De Sancto Baptism.
• * 1.1864

  Is not this a folie, M Hard. Goddes Truthe is no mockerie.
• ‡ 1.1865

  Vntruthe. For vve: saie vvith S. Paule, your vvoorkes shal not be in vaine in the Lorde.
• * 1.1866

  Vntruthe. Reade the an∣svveare.
• ‡ 1.1867

  Vntruthe. For it is no Heresie: it is the Faithe of Christ. Reade the Ansvveare.
• * 1.1868

  That good vvoorkes helpe vs. Matthae. 19.
• * 1.1869

  Luc. 17.
• * 1.1870

  Gregori. Naziā. De Sancto Bap∣tismate. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1871

  Merite, and Mer∣cie.
• * 1.1872

  Hilari. in Psalm. 118.
• * 1.1873

  Matthae. 5. Augustin. Con∣fession.
• * 1.1874

  Basil. in Psal. 32. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1875

  Illyricus De Sectis Pag 93. Kemnitius in examine Tridēt. Concilij. Pag. 535. Copus Dialo. 1. Pag. 51.
• * 1.1876

  1. Timothe. 5. Fidem abnega∣uit.
• * 1.1877

  Tit. 1 1. Iohn 2. Iacob. 2.
• * 1.1878

  Augustin in E∣uangel. Iohan. Sermo 61. Augustin. De Fide & Operib. Cap. 23.
• * 1.1879

  Ambros. Li. 6. E∣pist. 36.
• * 1.1880

  Origen. in Epist. ad Roman. Li. 8. Cap. 10.
• * 1.1881

  Origen in Eze∣chiel. Homil. 9.
• * 1.1882

  Apocalyp. 14. Matthae. 10.
• * 1.1883

  1. Corin. 15.
• * 1.1884

  Iob 9.
• * 1.1885

  Iob. 9.
• * 1.1886

  Esai. 64.
• * 1.1887

  Augustine. De Tempore, Ser∣mo. 49.
• * 1.1888

  Augustin. Epist. 52. ad Mac••don.
• * 1.1889

  Augustin. De Spiritu, & Li∣tera. Cap. 33.
• * 1.1890

  Augustin. in Psalm. 137.
• * 1.1891

  Hieronym. in E∣sai. Cap. 64. Origen. ad Ro∣ma. Li. 4 Cap. 4. Origen. in Matt. tracta. 8.
• * 1.1892

  Augustin. in Psalm 94. VValden. contra VViclefum.
• * 1.1893

  Roman. 8.
• * 1.1894

  Apocalyp 22.
• * 1.1895

  Apocalyp. 21.
• * 1.1896

  Origen ad Ro∣man. Li. 9. ca. 12.
• * 1.1897

  Augustin. Epist. 105. ad Sixtum.
• * 1.1898

  Augustin De Verbis Apostoli, Sermo. 15.
• * 1.1899

  Augustin. De Ciuitate. Li. 14. Cap. 1.
• * 1.1900

  Basil. in Psal. 32.
• * 1.1901

  Basil. De Humi∣litate.
• * 1.1902

  Hieron. in Epist. ad Ephes. cap. 3.
• * 1.1903

  Bernard. in Psal. Qui habitat.
• * 1.1904

  Vntruthe. For so the Fathers of the Old Lavve and al Christan Infantes shoulde be vtterly exclu∣ded from Re∣surrection.
• * 1.1905

  The cause of Resur∣rection.
• * 1.1906

  Iohn 6.
• * 1.1907

  Augustin. in Io∣han. tracta. 25. Idem, tracta. 26.
• * 1.1908

  Nicola. Lyra in Psalm. 111.
• * 1.1909

  Iohn. 6.
• * 1.1910

  Augustin. in Io∣han. tracta. 26.
• * 1.1911

  1. Corin 15. Origen. Ad Ro∣ma. Ca 8. Li. 6. Augustin Medi∣tation. Cap. 14.
• * 1.1912

  Cyrill. in Io∣han. Li. 4. Ca. 15. Cyril. in Iohan. Lib. 8. Cap. 47.
• * 1.1913

  Cyril. in Iohan. Lib. 12. Cap. 58.
• * 1.1914

  Concil. Nicen.
• * 1.1915

  De Con. Dist. 2. Non iste.
• * 1.1916

  Basil De Sancto Baptismate. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ignatius ad Trallien. Concil. VVor∣matien. Cap. 5.