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 B. of Sarisburie.

Touchinge your Nominalles, & Realles, M. Hardinge, if ye had benne so cun∣ninge, & skilful, as ye make your selfe, ye would not haue sente vs backe to learne your Firste, and Seconde Intentions emongest Children. But, that ye maie vn∣derstande your owne erroure, and certainely see, that these twoo Houses, your No∣minalles, and your Realles haue heretofore keapt a sturre, not onely in Logique, but also in your Scholastical maters of Diuinitie, without further searchinge of y^• bottome thereof, I praie you onely to consider these fewe Authorities.

Veselus,* 1.1 sometime for his greate fame in Learninge, named Lux Mundi, writeth thus, In Nominalibus si quid Fidei contrarium putarem, hodiè remearem, vel ad Formales, vel ad Realles: If I thought there were any thinge in the Nominalles contrarie to the Faith, I would presently leaue them, and goe, either to the Formalles, or to the Realles.* 1.2 An other saithe, Ex Sententiarijs, alij Terminales, aut Nomi∣nales esse volunt: alij Reales: Of the Doctours of the Scholastical Diuinitie, somme wilbe called Terminales, or Nominales, and somme Reales. An other saithe, Citiùs è Labyrinthis temet explices,* 1.3 quàm ex inuolucris Realium, Nominalium, &c. in quibus omnibus tantum est cruditionis, vt putem Apostolis ipsis opus fore alio Spiritu, si cogerentur istis de rebus cum hoc Nouo Theologorum genere conserere manus: Ye maie sooner winde your selfe out of a Maze, then out of the shiftes, and Corners of these Realles, and Nominalles &c. in whom there is sutche abundance of Learninge, y^•, I thinke, the Apostles them selues should haue neede of an other Sprite, if at any time they should be driuen to encounter with this Nevve kinde of Diuines: Here, M. Harding, your Nominalles, and Realles, are called a Nevve kinde, not of Logicians, but of Diuines.* 1.4 And if ye consider wel Vdalrichus Zasius, ye shal finde, that your saide Nominalles, & Realles haue intruded them selues, not onely into Diuinitie, but al∣so into the Ciuile Lavve. Therefore it was somewhat out of season, to tel vs this tale, of your Seconde, and Firste Intentions.

Concerninge apparel, ye saie, ye sette not greate Holinesse neither in shooes, nor in Sandales, &c. Whereby ye would séeme to geeue vs to vnderstande, that ye sette somme Holinesse in these thinges, although not Greate. Neither doothe it appeare, that the Phariseis euer made any greate accoumpte of Holinesse of their garmentes. Yet notwithstandinge vnder the coloure, and shadowe thereof, they deceiued the people. And therefore Christe saithe vnto them, Woe be vnto you, ye Scribes,* 1.5 and Phariseis: And vnto the people he saithe, Beware of them, that loue to goe in longe Roobes. Of sutche menne, Seneca saithe, Personam habere malunt, quàm faciem: They wil rather weare a Visarde, then a Natural face. An other saithe, Dolosi Hominis dolosae vestes: Crafty man, Crafty Cote.

But if noman euer reckened any Holinesse to be in your apparel, wherefore then was this Decrée so longe agoe written in the Councel of Gangra, Si quis

Virorum putauerit Sancto proposito,* 1.6 id est continentiae, conuenire, vt pallio v••atur,* 1.7 tanquam ex eo Iustitiam habiturus, &c. Anathema sit: If any man thinke it agreeable to his holy purpose,* 1.8 of Continente life, to weare a Cloke, as though thereby he maie be Iustified, &c. Accursed be he. Or, wherefore doothe S. Chrysostome crie out a∣gainste sutche folie, vsed, as it maie appeare, in his time? O impietatem: Maiorem Sanctitatem in vestimentis suis volunt ostendere, quàm in Corpore Christi &c. Vt desperans de Misericordia Dei, confidat in veste Hominis. O the wickednesse hereof: They wil shewe more holinesse in their ovvne apparel, then in the Body of Christe, &c. That he, that despaireth in Goddes Mercie, should put his truste in the gar∣mente of a Man.

Or, wherefore doothe Thomas of Aquine tel vs so certainely,* 1.9 that the wea∣ringe of Francise, or Dominikes Cowle had power to remoue Sinne, as wel as the Sacramente of Baptisme? Or, wherefore doothe your Bishop, in halowinge the Priestes Vestimentes,* 1.10 saie thus, Vt Sacerdotes tui hac Sacra Veste induti, ab om∣nibus impulsionibus, seu tentationibus malignorum Spirituum muniti, & de∣fensi esse Mereantur: That thy Priestes wearinge this Holy vesture, maie deserue to be shielded, and defended from al assaultes, and tentations of the vvicked Sprites.

Your Doctoure Durande furnisheth out your Prieste at Masse in his Com∣plete Harnesse,* 1.11 a Capo a Pie. Amictus est pro Galea &c. His amice, saithe he, is his Headpeece His Albe, is his Coate of Maile: His Gyrdle, is his Bowe: His Subcingle, is his Quiuer: His Stole, is his Speare: His Maniple, is his Clubbe: His Chisible, is his Targette. And in the ende he saithe, Haec sunt Arma, quibus Pontifex, vel Sacerdos armari debet, contra Spirituales nequitias pugnaturus: These be the Pieces, where∣with the Bishop, or Prieste muste be Harnessed, that vvil fight againste the Spiritual vvickednesse. Thus mutche, I trowe, he would not haue saide, without somme opinion of special Holinesse.

To be thorte, wherefore doo your Doctours kéepe sutche hote Schooles emongest them selues,* 1.12 whether, if the Sextine happen to mende his halowed Vestimente with a threede vnhalowed, the whole Vestimente be not thereby becomme vnha∣lowed? How could these so doubteful maters euer haue fallen in question emongest your Felowes, if ye had benne fully, and thorowly persuaded, that there is no Ho∣linesse in your apparel?* 1.13 The Anciente Father Lactantius saithe, Vestes, Gem∣mas, & coetera, quae habentur in pretio, si quis puret Deo chara, is planè, quid Deus sit, nescit: If any man thinke, that Apparel, Pretious Stones, or other like thinges, that wee haue in estimation, are pleasant, or delectable vnto God, vndoubtedly he knoweth not, what is God.

But, ye saie, what so euer your Apparel be, yet your Obedience is very Holy. The Obedience,* 1.14 ye meane, is, to too what so euer your Abbate shal bidde you doo: as, to carrie baskettes from Palestina to Damasco: To sitte Seuen yéeres togea∣ther in silence, without speakinge of any woorde: For y^• space of tweluemoonethes, twise euery daie to water a deade trée: and briefely,* 1.15 to doo what so euer fonde busi∣nesse ye be commaunded: As it is written of one, that at the Commaundemente of his Abbate, threwe out his childe into the streame. This, I trowe, is that O∣bedience, that ye commende to be so Holy.

But S. Paule saithe,* 1.16 Ye are bought with price: Make not your selues Sclaues vnto Menne. And S. Ambrose saithe, Scrui Hominum sunt, qui humanis se subijciunt Superstitionibus: They are the Sclaues of Menne, that make them selues subiecte vnto Mennes Superstitions. God him selfe saithe vnto you, Who required these thinges at your Handes?* 1.17 S. Hierome saithe, Viros fuge, quos videris Cathenatos: quibus foeminei, contra Apostolum, sunt crines: hircorum barba: nigrum pallium: & nudi Pa∣tientiâ frigoris pedes. Haec omnia argumenta sunt Diaboli: Plee those menne, that thou shalte see goe in Chaines: that, contrarie to the Apostles commaundemente, weare longe

heare, as Weemen:* 1.18 that are bearded like Goates: that haue vpon them a blacke Cloke: that goe barefoote, patiently bearinge the colde. Al these be tokens of the Diuel. Alphon∣sus de Castro,* 1.19 one of your owne, saith, Paulus quidem iussit Captiuare intellectum nostrum, sed in obsequium Christi, non autem in obsequium Hominum: In deede Paule bath Commaunded vs to submitte our vnderstandinge, but vnto the Obedience of Christe, not vnto the Obedience of Menne.

The Godly learned menne, at whose personnes it pleaseth you so rudely to scoffe, that refuse either to goe in your Apparel, or otherwise to shewe them selues like vnto you, haue age sufficient, and can answeare for them selues. Notwithstan∣dinge, thus mutche I maie saie in their behalfe: Neither doo they commende any manner of Apparel, as Holy: nor doo they condemne any Apparel, as Vnholy. That is your proper, and peculiare erroure, M. Hardinge, to make so déepe accoumpte of outwarde Shewes.

They knowe,* 1.20 that Eusebius saithe, Iustinus Martyr Preached the Gospel of Christe, beeinge apparelled as an Heathen Philosopher. They know, that Iohn the Eu∣angelist preached Goddes woorde at Ephesus, wearinge vpon him the Bishoppes Brouche, as if he had benne a Bishop of the Iewes. S. Augustine saithe, Nihil sané ad istam pertinet Ciuitatem, quo Habitu, vel more viuendi, si non est Contra Diuina praecepta, istam Fidem, qua peruenitur ad Deum, quisque Sectetur. Vnde ipsos quo{que} Philosophos,* 1.21 quando Christiani fiunt, nō Habitum, vel consuetudinem victus, quae nihil impedit Religionem, sed falsa Dogmata mutare compellit: It perteineth nothinge vnto this Cittie (of God), in vvhat kinde of Apparel, or in vvhat order of Life, so that it be not againste God, any man folowe this Faithe, whereby wee comme vnto God. Therefore, when Philosophers becomme Christians, y^• Churche compelleth them not to change their Apparel, or manner of Liuinge, whiche can nothinge hinder Religion, but onely shee compelleth them to change their False Opinions. S. Hilarie saithe, Ad Ecclesiae de∣cus detracta à Diabolo Gentium spolia diuiduntur: The spoiles of the Heathens, taken from the Diuel, are diuided to the Furniture, and Ornamente of the Churche of God.

S. Hierome saithe,* 1.22 Episcopus, Presbyter, & Diaconus, & reliquus Ordo Ecclesiasti∣cus in Administratione Sacrificiorum, Candida Veste procedit: The Bishop, Prieste, and Deo••on, and the other Ecclesiastical Companie, at the Administration of the Sacrifice, comme foorthe in vvhite Apparel. S. Chrysostome vnto the Priestes, and Deacons saithe thus,* 1.23 Haec est dignitas vestra, haec Corona: non quia, induti Tunicam candi∣dissimam, per Ecclesiam ambulatis: This is your dignitie: this is your Garlande: not that ye walke through the Churche in vvhite Apparel.

Thei saie not therefore, that the Apparel is either Holy, or Vnholy. But they maie truely saie, The same Apparel of your parte hath benne fowly abused to fil∣thy purposes. They maie iustly saie, they woulde not gladly in any appearance shewe them selues like vnto them, that haue so vntruely, and so longe deceiued the worlde. And herein they are not without sundrie Authorities, and Examples of the Godly Fathers.* 1.24 S. Augustine saith, His Mother leafte bringinge of VVine, and Cakes to the Churche, not for that it was vngodly, or vnlawful of it selfe so to doo, but onely for that shée was warned, It was a resemblance of the superstition of the Heathens. S. Gregorie speakinge of the three Sprinklinges, or Dip∣pinges into the Holy Fonte, saith thus, In Vna Fide nihil efficit Consuetudo Eccle∣siae diuersa. Tamen, quòd Haeretici id facerent, negant idem esse à Catholicis facien∣dum: The Faithe beinge One, the diuersitie of Customes hurteth nothinge. Yet for as mutche as Heretiques haue thus donne, they saie, that the Catholiques maie in no wise doo the s••me: Not for that the thinge it selfe was il, but for that they would not seeme to folowe Heretiques.

Gabriel Biel saith, the Churche of Rome thought it good, to vse common Lea∣uened

Breade at y^• Ministration of the holy Mysteries, leste in vsinge vnleauened Breade,* 1.25 they should be thought to folowe Ebion the Heretique. Tertullian rea∣soneth vehemently,* 1.26 that a Christian man ought not to goe with a Laurel Gar∣lande vpon his Heade: and that for none other cause, but onely for that the Hea∣thens vsed so to goe. Wherupon Beatus Rhenanus geueth this note: Non solùm ab his temperandum fuit,* 1.27 quae manifestam prae se ferrent impietatem, sed etiam ab illis, quae possent indifferentia vocari, hoc est, quae essent, ne{que} Bona, neque Mala: partim, ne quisquam infirmior ex Christianis offenderetur: partim, ne Ethnici in suis er∣roribus confirmarentur, dum rectius putant esse, quod etiam Christianos ob∣seruare vident: It was meete for them to refraine, not onely from sutche thinges, as haue a manifeste shewe of wickednesse, but also from sutche thinges, as mighte be called indifferent, that is to saie, neither Good, nor il: partely, leste any of the vveaker Christians shoulde be offended: partely also, leste the Heathens should be encour∣raged in their errours, thinkinge that thinge, for that the Christians them selues doo it, to be the better.* 1.28 Againe Tertullian saithe, De hoc primo consi∣stam, An cum ipsis quo{que} Nationibus Communicare in huiusmodi Seruus Dei debeat: siue habitu, siue victu, vel quo alio genere laetitiae eorum: Herein wil I firste stande, whether it be lawful for the Seruaunte of God, to Communicate with whole Nations in sutche thinges: either in Apparel, or in Diet, or in any other kinde of theire Mirthe. And S. Basile saithe, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Let neede∣lesse,* 1.29 and superfluous thinges be put to Silence in the Churche of God. To be shorte, Origen saithe, Quaerendum est, quid hoc sit, quod sequitur, Non fiant ei reliquiae: Ne aliqua, inquit, rescindatis Chaldaeorum, aliqua reseruetis. Ob id iubet, ne pusillum quidem relinquatur in ea: VVee muste examine, what is meante by this, that foloweth, Leaue her no manner of remnante. The meaninge is this, Abolishe not certaine of the Superstitions of the Chaldees, reseruinge certaine: Therefore he commaundeth, that nothinge be leaste in her, be it neuer so litle. How be it, I take not vpon me to enter into the Conscience of others:* 1.30 Let eche man abounde in his owne sense.

Yet, M. Hardinge, for as mutche as ye make sutche a reckeninge of your An∣tiquitie, as if al your Orders, and Ceremonies had vndoubtedly benne conueied ouer vnto you from Christe him selfe, and his Apostles, maie it therefore please you to vnderstande, that at the beginninge there appeareth no sutche distinction, or dif∣ference of Apparel in the Ministerie. Valafredus Abbas saithe, Veteres Com∣muni indumento vtentes Celebrabant Missas: The olde Fathers saide Masse (that is to saie, Ministred the Holy Communion) hauinge on their ovvne common Apparel.

S. Augustine in his Rule to his Clerkes,* 1.31 or Monkes, writeth thus, Ne sit No∣tabilis habitus vester: Let not your Apparel be Notable. S. Hierome, describinge the order of the Churche at Bethleem, saithe thus: In veste, nulla discretio: nulla admiratio: Vtcunque placuerit incedere, nec detractionis est, nec laudis: In Apparel, there is no difference: there is no woonderinge. How so euer any man liste to goe, it is neither sclandered, nor praised. And Pope Coelestinus the firste saithe, Discernendi su∣mus à plebe,* 1.32 Doctrina, non Veste: Conuersatione, non Habitu: Mentis puritate, non cultu. Si enim studere incipiemus Nouitati, Traditum nobis à Patribus ordinem calca∣bimus, vt Iocum vacuum Superstitionibus faciamus. Docendi potiùs sunt rudium animi, quàm illudendi. Nec Imponendum est illorum oculis, sed Mentibus infundenda praecepta sunt: VVee muste be knowen from the Laie people, by our Doctrine, not by our Coate: By our Conuersation, not by our Apparel: By the purenesse of our Minde, not by the attiere of our Body. For if wee once beginne to diuise Nouelties, wee shal treade our Fathers Orders vnder foote, and make roome for Superstition. The mindes of the ignorante ought to be taught, and not to be mocked. Neither maie wee goe aboute to dosel the•• ••ies: but rather ought to powre wholesome Doctrine into their Hartes. To conclude,

it is noted in your owne Glose vpon the Clementines,* 1.33 Clerici Saeculares non habent certum habitum,* 1.34 cùm non fit expressum in iure de Colore, vel Forma: per quae, vel quorum alterum oportet habitum discerni: Seculare Priestes haue no certaine Ap∣parel appointed them, for as mutche as there is no expresse mention made, neither of the Co∣loure, nor of the Fourme: by whiche twoo differences, or by the one of them, Apparel muste be discerned.

Goddes name be Blessed. The Religion of Christe maie stande bothe with, and without these thinges. But without sutche proppes, the whole rooffe of your Religion muste néedes comme downe: as hauinge nothinge els, but shewes, and vanities, to beare it vp.

But leste ye should conceiue ouer greate opinion of so smal a mater, & thinke, there can be none other Apparel méete, and comely for the Cleregie, but onely youres, or, that without the same, the whole Churche of Christe must néedes goe to waste: maie it like you therfore to remember, what y^• Ancient Father Origen hath written of you in this behalfe:* 1.35 Non solùm apud Iudaeos, sed etiam apud nos, multos est inuenire, peccata huiusmodi peccantes, & glutientes Camelos, in eo, quòd maxima delicta committunt. Et oportet huiusmodi homines frequenter considerare, Quomodò in rebus minimis Religionem suam ostendant: Et bene eos Hypocritàs appel∣lat: Wee maie finde, not onely emongest the Iewes, but also emongest our selues, menne y^• of∣fende in sutche faultes, swalowinge downe whole Camels, in that they Commit greate of∣fenses. And wee ought wel to marke sutche manner of Menne, howe they countenance out their Religion with smal maters. Very vvel, and iustly Christe calleth them Hy∣pocrites.

Posidonius,* 1.36 writinge the life of S. Augustine, saithe thus, Vestis eius, & cal∣ceamenta, & lectualia ex moderato, & compe••enu habitu erant: nec nitida nimi••mx, nec abiecta plurimùm. Quia his plerun{que} vel iactare se nimiùm homines solent, vel abijcere: ex vtro{que} non quae Iesu Christi, sed quae sua sunt, quaerentes: Augu∣stines Apparel, shooes, and Beddinge were of a Competente, and meane makinge: neither o∣uer freashe, nor ouer homely. For in sutche thinges menne vse oftentimes, either to vaunte, or to abase them selues aboue measure: in either side seekinge their ovvne, and not that perteineth to Iesus Christe.

S. Augustine saithe,* 1.37 Ex coeteris eius operibus potest conijci, vtrùm hoc Cōtemptu superflui cultus, an Ambitione aliqua faciat. Quia & sub ouina pelle cauendos Lu∣pos Dominus praecepit: Wee maie geather by the reste of his woorkes, whether he doo thus (attiere him selfe) in contempte of Superfluous Apparel, or els for Ambition, that he ••aie be noted. For our Lorde hath commaunded vs to bevvare of the VVoulfe, euen vnder the Sheepes skinne.* 1.38 Againe he saithe, Illum parcum habitum, ac necessarium etiam Simulatores saepius vsurpant, vt incautos decipiant: That home∣ly kinde of Apparel, standinge onely in necessaries, Hypocrites, and dissemblers doo for the more parte countrefcite, to the ende they maie deceiue menne, before they bew••re. Thus mutche onely by the waie, leste yée should thinke more of your Coate, then it is woorthy.

Some saie, The Body of Christe in the Sacrament is Torne, and crusshed with Teethe: and somme denie it. Yea forsoothe, saie you, and bothe meane right wel. Thus would ye not saie, M. Hardinge, if ye knowe, what it were to Eate the Body of Christe.

S. Cyprian saithe,* 1.39 Est Cibus Mentis, non ventris•• It is the Meate of our Minde, not of our Belly: wée Eate it with the Spiritual Toothe of our Faithe, not with the Material Toothe of our Body. Your very Glose, be it neuer so blinde, was able to see, that these woordes, To teare, and to Crusshe Christes Body vvith your bodily Teethe, can hardly haue so Catholique, and so good a meaninge, as you imagine.* 1.40 The woordes thereof be these, Nisi sanè intelligas verba Berengarij, in Ma∣iorem incides Haeresim, quàm ipse habuit. Et ideò omnia referas ad Species ips••s:

Onlesse thou discretely vnderstande these woordes of Berengarius,* 1.41* 1.42 thou shalte fal into a greater Heresie, then he had any. Therefore these woordes muste haue relation to the Fourmes, and not vnto Christes very Body. It foloweth therefore that the Ca∣tholique Construction, that you geather hereof, muste néedes be this: Christes Body is Crusshed, and Torne with Teethe, that is to saie, Christes Body is not Crusshed, nor Torne with Teethe. Germans lippes be not so farre a sunder, but ye maie easily ioine them togeather by sutche Constructions.

But Chrysostome saith in like wise, Dentes inserimus in Carnes Christi: Wee thrust our Teethe into y• Fleashe of Christe. O M. Hardinge, you can not be ignorante of Chrysostomes extraordinarie,* 1.43 and vehement manner of speache: and therefore yée are the more to blame, thus of purpose, and witingly to abuse your Reader. For, as Chrysostome saithe, VVee thruste our Teethe into Christes Fleashe, So he saithe likewise, Christe is slaine vpon the Communion Table, and his Bloude is povvred from his side. Likewise he saithe vnto a sclaunderer of his neighboure,* 1.44 Linguam tuam humano Sanguine rubefecisti: Thou haste died thy tongue redde in Mannes Bloude. So S. Hierome saithe, Detractores viuis Carni∣bus Saturantur: Sclaunderers are filled with liue Fleashe. So saithe S. Cyprian, Cruci Haeremus:* 1.45 Sanguinem sugimus: & intra ipsa Redemptoris nostri vulnera linguam figimus: Wee Cleaue to the Crosse: and sucke the Bloude: and wee fasten our Tongues within the woundes of our Redeemer.

These, and other like phrases commonly vsed in the Anciente Fathers, maie not be racked to the extremitie of the woordes: but rather ought fauourably to be applied to the meaninge: whiche was, by the Material Toothe, and Tongue of the Body, to expresse the Spiritual, and inwarde Eatinge, and suckinge of the Minde.* 1.46 So S. Augustine saithe, Figura ergo est, praecipiens Passioni Domini communicandum, & suauiter, atque vtiliter recondendum in memoria, quòd Caro Christi Crucifixa pro nobis, & vulnerata sit: Therefore it is a Figure, or a Figura∣tiue phrase of speache: commaundinge vs to be Partakers of Christes Passion, and comfor∣tably, and profitably to laie vp in our Hartes, that his Fleashe was Crucified, and wounded for our sakes.

As for your Consecration, Corpus quantum, Non quantum, Non per mo∣dum quanti, Indiuiduum Vagum, &c. whiche lately were the Substanti∣allest pointes of al your Doctrine, it is sufficient for you now to saie, They are no Articles of your Faithe. Sutche Grace haue you, for aduantage, to make your Faithe more, or lesse, at your pleasure. Touchinge your Dogges, and Mise, whether they Eate the very Body of Christe, or no, and that Substantially, Ue∣rily, and in Déede, ye séeme stil to staie in doubte, as not yet beinge wel assured of this Article of your Faithe. But this is a moste certaine, and vndoubted Ar∣ticle of our Faithe, that no Creature can Eatè the Body of Christe, but he, that is a Member of Christes Body. S. Augustine saithe, Hoc est manducare illam es∣cam,* 1.47 & illum potum Bibere, in Christo manere, & Christum Manentem in se habere: This is the Eatinge of that meate, and the Drinkinge of that Drinke: for a Man to dwel in Christe, and to haue Christe dwellinge within him. And therefore wée saie, Who so euer wil holde, that a Dogge, or a Mouse maie Eate the very Body of Christe, and that Really, and in deede, or who so staggereth, or doubteth, whether it maie be so, or no, Accursed be he.

You saie, your Contentions bitwene your twoo contrarie Armies, the Tho∣mistes, & the Scotistes, & other Schoolemenne, stande onely in certaine termes Me∣taphysical: As, vtrùm Ens, & Vnum differant ratione, an reipsa: The Truthe whereof is very agreeable to the reste of your Doctrine. For, to leaue a whole worlde of the endlesse contentions that are emong you, Alphonsus, one of your owne Doctours,

saithe,* 1.48 that one of your Thomistes doubted not to pronounce openly in the be∣house of his Maister, Quisquis à B. Thomae sententia discesserit, suspectus de Haeresi est censendus:* 1.49 Who so euer foresaketh the iudgement of Thomas of Aquine, muste be taken, as suspected of Heresie. I thinke, ye vse not to place your Heresies in Termes Metaphysical.

Erasmus, that liued in that age, and vnderstoode of the furies of your Schooles, saithe thus,* 1.50 Qui Thomam sequuntur, & à Scoto, & à Gersone dissentiunt, eos pené habent pro Haereticis: They that folowe Thomas, and dissente from Duns, and Ger∣son, accompte them in a manner as good as Heretiques.

Petrus à Soto, and Catharinus, were bothe Learned menne: bothe of your side: bothe sworne to the Pope: bothe presente at your late Chapter at Tridente. Yet thus doothe the one of them gréete the other:* 1.51 Tu permanes in sensu damnato per Synodum: Thou remainest stil in a sense condemned by the Councel. Catharinus condem∣neth Cardinal Caietan for twoo hundred sundrie errours, & somme of them he cal∣leth vvicked, and Antichristian. These Termes must néedes be very Metaphy∣sical, M. Hardinge, that can yelde you sutche Heretical, & Antichristian errours.

Notes

• * 1.1

  Veselus.
• * 1.2

  Illyricus De Sectis. Pag. 80.
• * 1.3

  Erasm. in Moria.
• * 1.4

  Vdal. Zasius, De Generum obli∣gatione.
• * 1.5

  Matthae. 23. Marc. 12. Luk. 20. Seneca. Macrobius.
• * 1.6

  Obedi∣ence.
• * 1.7

  Holinesse in Appa∣rel.
• * 1.8

  Concil. Can∣gren. Cap. 12. Chrysostom. in Matthae. Homil. 43.
• * 1.9

  Thom. Aquinas.
• * 1.10

  In Pontifical. In Benedic. ad Ve∣stimenta Sacer∣dotal.
• * 1.11

  Durand. in Ra∣tionali, Lib. 3. Cap. 1.
• * 1.12

  Extra De Conse. Eccle. vel Alla∣ris. Quod in dubijs.
• * 1.13

  Lactant. Lib. 6. Cap. 25.
• * 1.14

  In vita Iohannis Damasceni.
• * 1.15

  Cassand. Lib. 4 Cap. 27.
• * 1.16

  1. Corinth. 7. Ambros. 1. Co∣rinth. 7. Esai. 1.
• * 1.17

  Hieronym. ad Lustochium, De virginitate ser∣uanda.
• * 1.18

  Choise of Apparel.
• * 1.19

  Alphonsus Ad∣uer. Haeres. Lib. 1. Cap. 7.
• * 1.20

  Euseb. Lib. 4. Cap. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.21

  Euseb. li. 3 ca. 41. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Augustin. De Ciuita. Lib. 19. Cap. 19. Helar. in Psal∣mum. 67.
• * 1.22

  Hieronym. Ad∣uersus Pelagia. Lib. 1.
• * 1.23

  Chrysostom. in Matth. Homi. 83.
• * 1.24

  August. Confess. Lib. 6. Cap. 2. Quòd Supersti∣tioni Gentilium essent suntlima. ••regor. Lib. 1. Epist. 41.
• * 1.25

  Gabriel Lectio. 38.
• * 1.26

  Tertul. De Co∣rona Militis.
• * 1.27

  B. Rhenan. in Librum De Co∣rona Militis.
• * 1.28

  Tertul. De Ido∣lolatria.
• * 1.29

  Basil. De Natali Christi. Origen. in Hie∣remi. Homil. 3.
• * 1.30

  Roman. 14.
• * 1.31

  August. In Re∣gula Monachor. Hieronym. ad Marcellam, vt commigret Bethleem.
• * 1.32

  Coelestin. I. In Episto. ad Episcopas Gallia, Ca. I.
• * 1.33

  Choise of Apparel.
• * 1.34

  Cl•••• p•• ••••ct. Cap. 1. Gloss. vl∣••••ms.
• * 1.35

  Origen. in Mat∣thae. Tracta. 25.
• * 1.36

  Posidoni. in vi∣ta August
• * 1.37

  August. De Ser∣m••••. Domini in ••onte, Lib. 2.
• * 1.38

  August. in eo∣dem Libro.
• * 1.39

  Cyprian. De Coena Domini.
• * 1.40

  De conse. Dist. 2. Ego Berenga. in Glossa.
• * 1.41

  Dogs, & Mise.
• * 1.42

  Christes Body Torne, & Crusshed vvith Teethe.
• * 1.43

  Chrysostomus in Encaenijs.
• * 1.44

  Chrysostom. Ad Roman. Homil. 21.
• * 1.45

  Hierony. in Io∣bum. Cap. 19. Cyprian. De Coena Domini.
• * 1.46

  August. De Do∣ctrin. Christian. Lib. 3. Cap. 16.
• * 1.47

  Augustin. in Io∣han. Tracta. 26.
• * 1.48

  Thomi∣stes. Scotistes.
• * 1.49

  Alphons. De Hae∣resib. Li. 1. Ca. 7.
• * 1.50

  Erasmus contra Latomum.
• * 1.51

  Petrus à Soto Contra Catha∣rinum.