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 Thirde Parte. (Book 3)

The Apologie, Cap. 1. Diuision. 1.

BEholde, these are the horrible Heresies, for the whiche a good parte of the worlde is at this daie condemned by the Bishop of Rome: & yet were neuer hearde to pleade their cause. He shoulde haue commenced his suite rather againste Christe, against the Apostles, and a∣gainste the Holy Fathers. For these thinges did not onely procede from them, but were al∣so appointed by them: Excepte perhaps these menne wil saie (as, I thinke, thei wil in deede) that Christe neuer instituted the Holy Communion, to be diuided e∣mongest the Faitheful: Or, that Christes Apostles, and the Auncient Fathers saide Priuate Masses, in euery corner of the Temples, now tenne, nowe twentie togeather in one daie: Or, that Christe and his Apostles bannished al the Common People from the Sacrament of his Bloude: Or, that the thinge, that they them selues doo at this daie euery where, & doo it so, as thei condemne him for an Heretique, whiche dothe otherwise, is not called of Gelasius theire owne Doc∣toure, plaine Sacrilege: Or, that these be not the very woordes of Ambrose, Augustine, Gelasius, Theodorete, Chrysostome, and Origene, The Breade and VVine in the Sacramentes remaine stil the same, thei vvere before: The thinge, vvhiche is seene vpon the Holy Table, is Breade: There ceaseth not to be stil the Sub∣stance of Breade, and Nature of VVine: The Substance, and Na∣ture of Breade, are not changed: The selfe same Breade, as tou∣chinge the Material Substance, goeth into the bely, and is caste out into the priuie: Or, that Christe, the Apostles, & Holy Fathers praied not in that tongue, whiche the people might vnderstande: Or, that Christe hath not perfourmed al thinges by that one offeringe, whiche he once offered vpon the Crosse: Or, that the same Sacrifice was Vnperfite, so that now we haue neede of an other.

M. Hardinge.

VVhat crake ye of a good parte of the VVorlde? The greater is the number of those ye haue se∣duced, the more greeuous shal be your iudgement. There be not yet many yeeres paste, that ye boasted of your poore small flocke, alludinge to the fewnesse of the Flocke, that liued with Christe in Fleashe, and made their fewnesse an argumente of the sincere Truthe But nowe that through your euil tea∣chinge, * 1.1 the worlde groweth more to be dissolute and wicked, ye boast of your number. This is cer∣taine, touchinge groundes of truthe, the Churche erreth not, as that whiche enioyeth Christes promise: and your Congregation teachinge the contrary, muste therefore be taken for the Children of the Father of Lies. Though tenne, or twenty Masses were not saide in one daie by Christe, the Apostles, or Fa∣thers, as ye scoffe, when the Faithe was firste Preached,‡ 1.2 and fewe beleued, no Churches (whiche here not without prophane malice ye name Temples) yet beinge builie: this is no sufficient reason,

why we maie not nowe,* 1.3 where the Faithe is generally receiued, haue sundry Masses in one Churche in one daie. Ye make muche a doo about bothe Kindes, and to aggrauate the matter ye vse the odious terme of bannishinge the people from the Cuppe. VVe teache the people for* 1.4 good causes to be contente with one Kinde, doinge them to vnderstande, they receiue the whole Body of‡ 1.5 Christe, Fleashe and Bloude, no lesse, then if they receiued Bothe Kindes. The Sacriledge whiche Gelasius speaketh of, consisteth* 1.6 in diuidinge Christe, and the same he imputeth to the Manichees, as I haue an other where declared.* 1.7 And therefore as that toucheth not vs, who doo not diuide Christe, but in the Sa∣cramente geue to the people whole Christe, so it sheweth you to be either sclaunderous, or ignorant.

As for the tongue of the Churche Seruice,‡ 1.8 how so euer Christe, the Apostles, and Holy Fathers praied, the vse of the Latine tongue vsed in the Seruice of the Latine Churche is not by any reason or Auctoritie ye can bringe yet, so farre disproued, that the Churche ought to condemne the order * 1.9 from the beginninge receiued, and hitherto continewed.

The B. of Sarisburie.

Wée make no crakes of our numbers, M. Hardinge, but humbly géeue God thankes, that, maugre al your practises, and policies, hath published, and proclai∣med the name of his Sonne in euery place through the worlde. The foorth, and force thereof greeueth you nowe, as it did others your Fathers before you, that cried out in an agonie,* 1.10 What shal wee doo? Al the worlde renneth after him. Of them S. Cyril saithe,* 1.11 Quicquid Christo credentium accesserit, sibi detractum putant: As many Faitheful Beleeuers, as are gotten to Christe, so many, they thinke, are loste from the selues.

Notwithstandinge, the Truthe of God hangeth neither of many, nor of fewe. Liberius the Bishop of Rome saide sometime to the Arian Emperour Constan∣tius,* 1.12 Non, si ego solus sum, idcircò minor est ratio Fidei: Although I be alone, yet the accoumpte of Faithe is therefore no white the lesse. Christe compareth the Kingedome of God vnto a peece of Leauen, whiche beinge litle in quantitie the woman taketh, and laiethe in a greate Lumpe of dough, vntil the whole be al Leauened. Chrysostome saithe, Nemo paucitatem vestram deploret. Magna e∣nim est virtus Praedicationis.* 1.13 Et quod semel fermentatum est, rursus fermentum ad coetera efficitur: Let noman bewaile the smal number of you. For greate is the Vertue of Preachinge. And who so is once Leauened, is him selfe made Leauen to Leauen others. It is noted in the Glose vpon the Clementines, Veritas pedetentim cognoscitur: Truthe is knowen by Litle, and by Litle.* 1.14 And S. Ambrose, Constat Diluuium eo∣dem numero, quo cumulatum est, esse diminutum: It is knowen, that the ••loudde in the time of Noe, as it grewe by degrees, so by degrees it abated. Origen saithe, Ego concitabo eos in non Gentem. Nos sumus non Gens: qui pauci ex ista Ciuitate credi∣mus, & alij ex alia. Et nusquam Gens integra ab initio credulitatis videtur assumpta: I shal prouoke them by them, that are no people. VVee are they, that were no people, that Beleeue in Christe, a fewe in this Cittie, and a fewe in an other. And neuer was there any Nation, that was taken whole at the first beginninge of the Faithe. The meaninge hereof is this, that God calleth menne, not al togeather, but nowe a fewe, nowe moe, as vnto his secrete wisedome séemeth beste. So is it writen in the late Councel of Basile,* 1.15 Spiritus Sanctus non illuminat omnes eodem tempore: Sed vbi vult, & quando vult, spirat: The Holy Ghoste doothe not geeue light to al menne at one time: but breatheth where it wil, and when it wil.

This is the Counsel, and the hande of God, M. Hardinge. Wée maie saie vn∣to you,* 1.16 as Tertullian saide sometime vnto the Heathens: Exquisitior quae{que} crude∣litas vestra, illecebra est magis Sectae. Plures efficimur, quoties me••imur à vobis. Semen est Sanguis Christianorum: Your earnest crueltie is an entisemente, and a prouocation vn∣to this Secte: As often as ye recken vs, ye finde vs moe, and moe. The Seede hereof is

Christian Bloude.* 1.17 Arnobius saide sometime vnto the enimies of the Crosse of Christe: Nonne haec saltem fidem vobis faciunt argumenta credendi, qu••d iam per om∣nes terras, in tam breui tempore, & paruo, immensa nominis huius Sacramēta diffusa sunt? At the leaste,* 1.18 doo not these proufes make you beleeue, that, ye see, the greate Secretes of this Name (of Christe) are powred abroade in so shorte space through al Countries?

Fighte not againste God, M. Hardinge. There is no Wisedome, there is no Counsel againste the Lorde.

This is certaine, ye saie, touchinge y^e groundes of Faithe, the Churche erreth not. Whether your Churche haue erred, or no, and in what groundes, it shal bet∣ter appeare hereafter. Truely S. Bernarde saithe of your Churche, euen of your Churche of Rome,* 1.19 Intestina, & insanabilis facta est plaga Ecclesiae: The wounde of the Churche is within the bowelles, and paste recouerie. And againe, Haec sunt infoe∣licissima tempora, quae praeuidit Apostolus, in quibus homines sanam Doctrinam non sustinent:* 1.20 These be the vnhappy daies, that the Apostle sawe before, when Menne cannot abide sounde Doctrine. This was S. Bernardes iudgemente of your Churche: that it woulde heare no sounde Doctrine: and that it for that cause seemed vtterly paste recouerie. Therefore so certainely to assure your selfe of a thinge vncertaine, it was no wisedome. Wee maie saie of your Popes, and Bishoppes, whome onely ye meane by the name of your Churche, as S. Hierome saide sometime of certaine others your Fathers longe agoe:* 1.21 Non tam indignentur ••obis haec exponentibus, & Prophetis vaticinantibus, quàm Dominum deprecentur, & studios•• agant, ne de Sacerdo∣••ibus, qui violant Sancta Domini, esse mereantur: Let them not take stomake againste vs, that expounde these thinges: nor againste the Prophetes, that foretolde these thinges: But let them praie vnto God, and take good heede, that they be not of those Priestes, that defile the Holy thinges of the Lorde.

Churches, ye saie, not without profane malice, ye cal Temples. Malice comme vnto him, M. Hardinge, that Malice meaneth. The Prophete Dauid saithe, The Lorde in his Holy Temple:* 1.22 S. Paule saithe, Your Bodies be the Temples of the Holy Ghoste: Know ye not, that ye be the Temple of God: If any man defile the Tem∣ple of God,* 1.23 the Lorde wil destroie him: Ye are the Temple of the Liuinge God: What agreemente is there bitweene the Temple of God, and an Idole? So many times S. Paule nameth Temples togeather in one place: and yet, I thinke, without any greate profane Malice. But it shalbe lawful for you, M. Hardinge, to make newe Sinnes, and to saie, The Apostles of Christe were malicious, & wicked, onely for that they called the Churche of God by the name of Temple. Would God, ye had not turned Goddes Temple into the Synagoge of Sathan. Wée sée by your prac∣tise, it is true,* 1.24 that S. Chrysostome saithe, Sicut de Templo omne bonum egredi∣tur, ita etiam de Templo omne Malum procedit: As euery good thinge proceedeth from the Temple, so euery il thinge proceedeth likewise from the Temple.

In defence of your Halfe Communion, ye saie, For good causes ye teache the peo∣ple to be contente with one Kinde. And thus ye force the poore people, contrarie to the ex∣presse Woorde of Christe, contrarie to the example of the Apostles, and al the Ho∣ly Fathers in the Primitiue Churche, and contrarie to the general vse, and order of a whole thousande yéeres, to geeue care to your good causes. But these causes, no doubte, are greate, and woorthy: Otherwise yée would not weigh them againste God.* 1.25 But wherefore are they dissembled. Why are they not tolde vs? Your owne Doctours, Alphonsus de Castro, and Iohn Gerson, haue laide them out in this wise Particularely, and at large: The daunger of sheaddinge: The carriei••ge from place to place:* 1.26 The fowlinge of the Cuppes: The trouble of Mennes Beardes: The Reseruinge for the Sicke: The turninge of the VVine into Vineger: The engendringe of Plees: The Corruption, or Putrefaction: The Lothesomenesse that maie happen, for so many to Drinke

of one Cuppe:* 1.27 The impossibilitie of prouidinge one Cuppe, that maie be sufficiente to serue al the People: In somme places VVine is deare: in somme other places the VVine wil be frorne. These, M. Hardinge, be the fairest, and greattest of your good causes. And yet haue you thus concluded in your late Chapter at Tridente, Si quis dixe∣rit▪* 1.28 Sanctam Ecclesiam Catholicam non iustis causis, & rationibus adductam fuisse, vt Laicos, atque etiam Clericos non conficientes, sub Panis tantummod•• specie Com∣municaret, aut in eo errasse, Anathema sit: If any man shal saie, that the Holy Catho∣lique Churche, without iuste Causes, and reasons her mouinge, doothe Communicate bothe the Laitie, and also Priestes, onlesse they Minister, vnder the onely Fourme of Breade,* 1.29 or that the Churche hath erred in the same, Accursed be he. Therefore Tertul∣lian saithe rightly of you: Credunt sine Scripturis, vt Credant Contra Scri∣pturas: They Beleeue vvithout the Scriptures, that they maie Beleeue againste the Scriptures.

But specially, I beseche you, M. Hardinge, consider wel these woordes of S. Hierome,* 1.30 and sée, whether ye maie applie them to your selues, or no: In Consum∣matione Mundi scrutabitur Dominus Hierusalem, id est, Ecclesiam suam cum Lucerna, & vlciscetur super viros Contemptores, qui noluerunt Seruare Custodias suas, id est, Mandata Domini Contempserunt: & insuper Ratione se peccare dicentes, blasphe∣mauerunt in Cordibus suis: In the ende of the VVorlde our Lorde shal searche Hie∣rusalem, that is to saie, his Churche, with a Candel, and shal wreake him selfe vpon the despisers, that woulde not keepe their watches, that is to saie, that despised the Commaunde∣mentes of God: and ouer, and bisides this, saieinge, they hadde good Causes, and Rea∣sons, vvherefore they shoulde offende, (& breake Goddes Commaundementes,) they blasphemed in their Hartes.

That ye surmise of Gelasius, is moste vntrue. He speaketh not one Woorde there, of the diuidinge of Christe, as you imagine: nor had he any cause so to speake. But he saithe in moste plaine wise, It is Sacrilege to doo the same thinge, that you doo, that is to saie, to diuide the Sacramente, & to Minister the One parte, as ye doo, without the other. Looke better on your Bookes: and Confesse the Truthe,* 1.31 as ye shal finde it. The woordes be these: Aut integra Sacramenta percipiant, aut ab integris arceantur. Quia diuisio vnius eiusdem{que} Mysterij sine grandi Sacrilegio non potest peruenire: Either lette them receiue the vvhole Sacra∣mentes, or els let them be driuen from the vvhole. For the Diuision ofone and the same Mysterie (or Sacramente) cannot happen without greate Sacrilege. He speaketh not of the diuision of One Christe, as you tel vs, but of the diuision of One Mysterie.

Otherwise, touchinge Christe,* 1.32 wée saie with S. Paule, Vnus Dominus Iesus Christus, There is One Lorde Iesus Christe: And wée proteste with the Bishoppes of the Easte in the Councel of Chalcedon, Accursed be he, that parteth Christe: Accursed be he,* 1.33 that diuideth him.

That you saie, The order of your Latine Seruice hath euermore benne vsed in the Latine Churche from the beginning, it is vtterly vntrue. For proufe whereof, I remitte you to my Former Replie in the thirde Article, & the fiftéenth Diuision.

The reste, that ye allege, is not woorthe the answearinge.

The Apologie, Cap. 1. Diuision. 2.

Al these thinges muste they of necessitie saie, onlesse perchaunce thei had rather saie thus, That al Lavve, and Right is locked vp in the treasurie of the Popes breaste, and that, as once one of his soo∣thinge Pages, and Clawbackes did not sticke to saie, the Pope is hable to dispense againste the Apostles, againste a Councel, and againste the Canons and Rules of the Apostles: and that he is not

bounde to▪ stande, neither to the examples,* 1.34 nor to the ordinaunces, nor to the Lawes of Christe.

M. Hardinge.

To saie, that al Lawe and right (your Latine terme is Fas) is locked vp in the treasurie of the Popes breas••te, it were absurde and vnreasonable. Mary to saie, that the Lawes reste in the Popes breaste,* 1.35 after a certaine meaninge, as hereafter shalbe declared, it is* 1.36 not altogeather beside truthe and reason. But Sirs, what if some meane writer, or Gloser vpon the Canon Lawe speake some∣where out of square, if al should be exactly tried by Scripture, wil ye laie that to our charge? Shal the Faithe of the Catholike Churche thereby be called in doubte and question? VVe take not vpon vs to Defende al that y^• Canonistes, or Schoolemē saie or write: &c. In this kinde or order be many things, whiche may rather be called rules of maners, then Principles, or such as we terme Axiomata of our Faithe. These although they be founde written in the Scripture, for asmuche as they haue benne com∣maunded by an occasion, and for some cause, they maie for cause, and occasion, and, as we finde in C. Lector, for necessitie, by Gods depute, and Vicare be supplied, holpen, expounded. And if the case so require, he in the same for a certaine cause, with a certaine persone, for a certaine time, with cer∣taine circumstances maye dispense, by the same spirite, they were firste founded and instituted with∣al, and with the same intention, to witte, for some speciall good, and furtherance of Godlinesse. Suche administration of Gods Lawe, and suche dispensation thereof, as of a precious Treasure, not free or at Libertie and pleasure, but an euen, iuste, and good dispensation, they do attribute to Gods Vicare, whome this Defender calleth the Popes Parasites, Pages, and Clawbackes, him selfe a very Page, Slaue, and clawbacke to the Diuel.

The B. of Sarisburie.

Here, M. Hardinge, ye rome, and wander, & goe masket, as a man, that were benighted, and had loste his waie. In somme cases, ye saie, the Pope maie dispense against Goddes VVoorde: In somme cases he maie not. Faine woulde ye, for shame, somewhat limite, & restraine his Immoderate Authoritie: but ye knowe not, where to laie the boundes.* 1.37 Ye make smal accompte of your Schoole Doctoures, and Cano∣nistes, that is to saie, of the Principal Pillers of your Catholique Churche: and thinke them not woorthy to be your guides. How be it, your laboure cannot al be loste: For they wil thinke as light of you.

But,* 1.38 for as mutche, as, ye saie, they flatter not the Pope, nor be his Pages, or Parasites, but speake roundely to him, and tel him his owne, it shal not be mutche amisse, to herken a litle, what they saie.

One of them saithe thus, Papa potest Dispensare contra Ius Naturale: The Pope maie Dispense againste the Lavve of Nature. An other saith, Papa Dispensat contra Canones Apostolorum: The Pope Dispenseth against the Canons, or Rules of the Apostles.* 1.39 An other saithe, Papa potest mutare formam Verborum in Baptis∣mo: The Pope maie change the fourme of VVoordes in Baptisme. An other saithe, Priuilegium dari potest contra Ius Diuinum: The Popes Priuilege maie be graunted againste the Lavve of God.* 1.40 An other saithe, Papa ex Maxima Causa po∣test Dispensare contra Nouum Testamentū: The Pope vpon a very great cause maie di∣spense againste the Nevve Testamente. An other saith, Papa potest Dispensare de omnibus praeceptis veteris,* 1.41 & Noui Testamenti: The Pope maie Dispense for any commaundemente of the Olde, or Nevve Testamente. An other saithe, Papa potest Dispensare contra Epistolas Pauli: The Pope maie Dispense againste the Epistles of S. Paule. And somewhat to qualifie the outrage of the mater, an o∣ther saithe, Papa potest Dispensare contra Ius Diuinum in Particulari, non in Vni∣uersali: The Pope maie Dispense against the Lavve of God, in Particulare, not in Ge∣neral.* 1.42 And againe, Papa potest tollere Ius Diuinum ex Parte, non in Totum: The Pope maie abolishe the Lavve of God, in parte, but not in vvhole.

An other saithe,* 1.43 Martinus Papa. 5. Dispensauit cum quodam, qui acceperat Ger∣manam suam in Vxorem: Pope Martine, the. 5. dispensed with a man, y^• had taken to VVife his ovvne Sister. Whether this reporte be true, or false, I referre mée selfe to the credite of the Authoure.* 1.44 An other saith, Papa potest Dispensare cum omnibus Personis, nisi cum Patre, & Matre: The Pope maie dispense vvith al Per∣sonnes (touchinge Marriage) sauinge onely vvith Father, and Mother (to Mar∣rie, or to be Married to theire Children). An other saith, Papa potest supra Ius Dispensare: Et de Iniustitia potest facere Iustitiā: & Sententiam, quae nulla est, facere aliquam: Et de nihilo, facere aliquid: The Pope maie dispense aboue the Lawe: y^e Pope of VVronge, maie make Right:* 1.45 The Pope of no Sentence, maie make a Sentence: The Pope of nothinge, maie make somme thinge. The cause hereof, as an other saith, is this, Quia Papa potest, excepto Peccato, quicquid Deus ipse potest: Sinne onely excepted, the Pope maie doo, vvhat so euer God him selfe maie doo.

An other saithe, Papa habet Authoritatem declarandi Scripturas, ita, vt non liceat oppositum tenere, vel opinari: The Pope hath Authoritie so to expounde, and to declare the Scriptures, that it maie not be lawful for any man to hold, or to thinke the Contrarie. For Cardinalis Cusanus saithe,* 1.46 as it saide before, Scripturae ad tempus adaptatae sunt, & variè intellectae, ita, vt vno tempore secundū currentē Vniuersalem ritum exponātur: mu∣tato ritu, iterum sententia mutetur: The Scriptures are applied vnto the time, and are diuersly derstanded: so that at one time they are taken accordinge to the Vniuersal Currente order: whiche order being changed, the meaninge of the Scripture is changed too.

An other demaundeth a question,* 1.47 Vtrùm Papa ex Plenitudine Potestatis possit omnia: Whether the Pope by the Fulnesse of his Power maie doo al thinges.

An other saithe, Si totus mundus sententict contra Papam, videtur, quòd standum esse•• sententiae Papae: If al the VVorlde vvoulde geue sentence con∣trarie to the Pope, yet it seemeth, vvee ought to stande to the sentence of the Pope. These, M. Hardinge, by your Iudgemente are neither Pages, nor Pa∣rasites: but good sadde, and earnest frendes: sutche as loue roughly, and plainely to vtter theire minde, without flatterie.

This doubtelesse is it, that Daniel so longe before Prophesied of him, Dabitur illi os loquens grandia:* 1.48 He shal haue a mouthe geuen him vtteringe greate, and presumptuous maters. For in déede, notwithstandinge al this glorious glitteringe of pain∣ted Authoritie,* 1.49 yet one of the Popes owne menne saithe, Papa non potest fa∣cere de quadrato rotundum: The Pope cānot make a square thing, roūde. S. Bernarde saith, An Regula non concordat cum Euangelio, vel Apostolo? Alioqui Regularam non est Regula:* 1.50 quia non est recta: Dooth not the Rule agree with the Gospel, or with the Apo∣stle? Otherwise that Rule is no Rule at al: for it is crooked, it is not streight.

And therefore Pope Zosimus in more sober wise saithe thus, Contra Statuta Patrum condere aliquid,* 1.51 vel mutare, ne huius quidem Sedis Authoritas potest: The Authoritie of this See cannot order, or change any thinge contrarie to the orders of our Fa∣thers.

Isidorus saithe, Is qui praeest, si praeter voluntatem, vel praeter quod in Scripturis Sanctis euidenter Praecipitur,* 1.52 vel dicitaliquid, vel imperat, tanquam Falsus Testis Dei, & Sacrilegus habeatur: He that is in Authoritie, if he speake, or Commaunde any thinge, be∣sides the wil, or meaninge of Goddes Woorde, or otherwise, then is expressely commaunded in the Scriptures, let him be taken as a Churcherobber, and as a false vvitnesse against God.

The Apologie, Cap. 1. Diuision. 3.

Wee, for our parte, haue learned these thinges of Christe, of the A∣postles, of the Deuoute Fathers: and doo sincerely with good faithe

teache the people of God the same. Whiche thinge is the onely cause why wee at this daie are called Heretiques of the chiefe Prelate (no doubte) of Religion. O immortal God, hath Christe him selfe then, the Apostles, & so many Fathers, al at once gonne astraie? Were then Origene, Ambrose, Augustine, Chrysostome, Gelasius, Theodo∣retus, foresakers of the Catholique Faithe? Was so notable a consent of so many Auncient Bishoppes, and Learned menne, nothinge els, but a conspiracie of Heretiques? Or, is that nowe condemned in vs, whiche was then commended in them? Or, is the thing now, by al∣teration onely of mennes affectiōs, sodainely becomme schismatique, whiche in them was coumpted Catholique? Or, shal that, whiche in times paste was vndoubtedly true, now by and by, bicause it liketh not these menne, be Iudged false? Let them then bringe foorth an o∣ther Gospel, & let them shewe the causes, why these thinges, whiche so longe haue openly benne obserued, & wel allowed in the Churche of God, ought nowe in the ende to be called in againe. Wee know wel yenough, the•• the same Woorde, whiche was opened by Christe, and spreadde abroade by the Apoistles, is sufficiente, bothe to our Salua∣tion, & also to vphold, & mainteine al Truthe, & to confound al māner of Heresie. By that Woorde onely doo wee condemne al sortes of the Olde Heretiques, whom these menne saie, wee haue called out of Hel againe. As for the Arians, the Eutychiās, the Marcionites, the Ebionites, the Valentinians, the Carpocratians, the Tatians, the Nouatians, and shortely al them, whiche haue a wicked opinion ei∣ther of God the Father, or of Christe, or of y^• Holy Ghost, or of any other pointe of Christian Religion, for so mutche as they be confuted by the Gospel of Christe, wee plainely pronounce them for destable, & damned Personnes, and defie them euen vnto the Diuel. Neither doo wee leaue them so, but wee also seuerely, and streitely hold them in by lawful, and politique pounishementes, if they fortune to breake out any where, and bewraie them selues.

M. Hardinge.

VVe for our parte knowe, as nowe we haue proued, that ye haue not learned these thinges of Christe, nor of the Apostles, nor of the Fathers: but of Luther, Zwinglius, Oecolampadius, Caluine, Peter Martyr, Bucer, and sutche other Apostates: and that ye do moste falsely, and wickedly leade the people into the Pitte with you. And therefore ye are iustly condemned by the Churche, and demed Here∣tikes, &c.

How condemne ye the Donatistes, seinge with them ye breake, and throwe down the Holy Aulters of God, on whiche (as Optatus writeth) the Body, and Bloude of Christe was wonte to be laid? &c.

The B. of Sarisburie.

Hereto, M. Hardinge, the whole grosse summe of your Answeare in effecte is this: Ye Falsely, and wickedly leade the people: ye are Apostates: ye are Heretiques: ye are Impu∣pudente, and rebellious Children: ye are Despisers of God: Mockers of your Mother: and peruerters of the Apostles: ye vtter Lies: ye speake blasphemies. At the laste ye saie, The Diuel dwelleth in our hartes, as in his shoppe. This is a hasty kinde of Logique, M. Harding: He muste needes be harde harted, that wil not yelde to sutche Argumentes.

To leaue other your waste woordes,* 1.53 of Vigilantius, Iouinian, Manichee, Aërius, and sutche others, in the ende ye pronounce your Definitiue Sentence, as a Iudge, and condemne vs for Heretiques, for that wée haue taken downe your Shoppes, and gaineful Boothes, whiche ye cal the Holy Aultars of God. Verily, this muste néedes be thought, either extreme rigoure, or greate folie, of the remo∣ninge of a stone to make an Heresie. Sutche Heresies, I trowe, S. Augustine, S. Ambrose, Optatus, and other Learned Fathers knewe but fewe.

Neither is there any good sufficiente reason to be shewed, wherefore it should more be Heresie in vs, to take downe your néedelesse, and Superstitious Walles, whiche ye had erected of your selues, without Commission, then it was lately in you, to teare in sunder, and to burne our Communion Tables: in the erection, and vse whereof wée had the vndoubted example, bothe of Christe him selfe, and also of the Aunciente Catholique Fathers. I saie nothinge of your Crueltie in bur∣ninge so many Bibles, and Bookes of Goddes Holy Woorde: so many of your Bre∣therns Bodies: so many Temples of the Holy Ghoste.

As for the Aultars, whiche, Optatus saithe, the Donatistes brake downe, they were certainely Tables of VVood, sutche as wée haue: and not Heapes of stones,* 1.54 sutche as ye haue as in my Former Replie, made vnto you, it maie better appeare. S. Augustine reportinge the same storie saithe, the Donatistes in theire furie brake downe the Aultare Bourdes: His woordes be these, Lignis eiusdem Altaris effractis. Likewise saithe Athanasius of the like furie of the Arians: Subsellia, Thronum, Mensam Ligneam, & Tabulas Ecclesiae, & coetera, quae poterant, foras elata combusserunt: They carried foorthe, and burnte the Seates, the Pulpite, the VVoodden Bourde, the Churche Tables, and sutche other thinges, as they coulde g••ate.

Touchinge your Stone Aultars, Beatus Rhenanus saithe,* 1.55 In nostris Basilicis Ararum Superaddititia structura nouitatem prae se sert: In our Churches the buil∣dinge vp of Aultars, added to the reste, declareth a noueltie.

Wée haue sutche Aultars, M. Hardinge, as Christe, his Apostles, S. Augu∣stine, Optatus, and other Catholique, and Holy Fathers had, and vsed: whoes ex∣amples to folowe, wée neuer thought it to be sutche Heresie.

But Optatus saithe, The Body, and Bloude of Christe was woonte to be laide vpon the Aultare: and with these woordes ye would faine affonne your simple Reader, as if Christes Body laie there Really, Fleashely, Verily, and in déede. But ye should* 1.56 remember, that S. Augustine saithe, Sacramentum Corporis Christi secun∣dum quendam modum Corpus Christi est: Et Sacramentum Sanguinis Christi secun∣dum quendam modum Sanguis Christi est: The Sacramente of Christes Body (not verily, and in deede, but) after a certaine manner of speache is Christes Body: and the Sa∣cramente of Christes Bloude, after a certaine manner of speache is the Bloude of Christe.* 1.57 This manner of Speache your owne Glose thus expoundethe, Vocatur Corpus Christi, id est, Significat Corpus Christe: It is called the ••ody of Christe, that is to saie, It Signifieth the Body of Christe. And, as Optatus saith, Christes Body and Bloude were laide vpon the Aultare, or Communion Table, euen to S. Aug••stine saithe, The whole people was in the Communion Cuppe, and laide vpon the Holy Table.* 1.58 These be his woordes, Vos estis in Mensa: Vos estis in Calice: You are vpon the Table: You are in the Cuppe. As the people is v∣pon the Table, so is Christes Body vpon the Table. The People is not laide, there verily, and in deede, but onely in a Mysterie: Euen so the Body of Christe, as Op••••us saith, is laide there, not verily, and in déede, nor in Real, and Fleashly Presence, but in a Mysterie.

The Apologie, Cap. 2. Diuision. 1.

In deede wee graunte, that certaine new and very strange sectes, as the Anabaptistes, Libertines, Menonians, and Zvvenckfel∣dians haue benne stirringe in the World, euer sithence the Gospel did firste springe. But the Worlde seeth nowe right wel, thankes be geeuen to our God, that wee haue neither breadde, nor taught, nor keapte vp these Monsters. In good folowship, I praie thee, who so euer thou be, reade our Bookes, they are to be solde in euery place. What hath there euer benne written by any of our companie, that might plainely beare with the madnesse of any of those Heretiques? Naie, I saie vnto you, there is no Countrie this daie so free from theire Pestilent infections, as these be, wherein the Gospel is freely, & commonly preached. So that, if they weigh the very mater with earnest, and vpright aduisemente, this thinge is a greate Argument, that this same Doctrine, whiche wee teache, is the very Truthe of the Gospel of Christe. For lightly neither is cockle woont to growe without the wheate, nor yet the chaffe without the Corne. For from the very Apostles times, who knoweth not, howe many Here∣sies did rise vp euen togeather, so soone as the Gospel was firste spreadde abroade? Who euer had hearde tel of Simon, Menander, Saturninus, Basilides, Carpocrates, Cherinthus, Ebion, Valētinus▪ Secundus, Marcosius; Colorbasius, Heracleo, Lucianus, Seuerus, and other like, before the Apostles were sent abroade? But why stande wee reckeninge vp these? Epiphanius rehearseth vp foure score sundrie Heresies: and Augustine many moe, whiche did springe vp euen togeather with the Gospel. What then? Was the Gospel therefore not the Gospel, bicause Heresies sprange vp withal? Or was Christe therefore not Christe?

And yet, as wee saide, dothe not this greate croppe, and heape of Heresies growe vp emongest vs, whiche doo openly, abroade, and frankely teache the Gospel. These poisonnes take theire be∣ginninges, theire encreasinges, and strength emongest Our Ad∣nersaries, in blindenesse and in darkenesse, emongest whom Truthe is with tyrannie, and cruelty keapte vnder, and cannot be hearde, but in Corners, and secrete meetinges. But let them make a proufe: Let them geeue the Gospel free passage: Let the Truthe of Iesus Christe geue his cleare light, and stretche foorthe his bright beames into al partes: and then shal they foorthwith see, howe al these sha∣dowes streight wil vanishe, and passe awaie at the light of the Go∣spel, euen as the thicke Miste of the night consumeth at the sight of the Sonne. For whilest these menne sitte stil, and make mery, and doo nothinge, wee continually represse, and put backe al those Heresies, whiche they falsely charge vs to nurrishe, and mainteine.

M. Hardinge.

As for Libertines, what other Substance hath your Gospel,* 1.59 bisides carnal libertie, and licentious liuinge?* 1.60 To breake the vowe of chastitie solemly made to God, by whose grace, and your endeuoure it might wel haue benne kepte, and to breake it for wantonnesse, and to satisfie luste: is not that pro∣per to Libertines? To geue ouer fastinge, watchinge in prayer, and ConfesSion of Sinnes, whiche shoulde be made to a Prieste, by* 1.61 whom onely (excepte in case of necessitie) God promiseth forgeuenes: To regarde no Tradition, though it came from the Apostles: briefly, to teache that al kinde of outwarde Godlines is superstitious, and Pharisaical, and that euery mā must without staggaring, or doubting be∣leue, that him selfe shalbe saued, if he haue Faith,‡ 1.62 doo he what him liste, is this no pointe of libertie? VVhat made so many malepert Prentises, pleasante Courtiers, discoursinge Parlamente Machiauellistes, and al other what so euer fleash wormes, Merchātes, idle artificers, to embrace your Gospel, rather then the grauer and deuouter sorte of men, whiche be weaned from the pleasure of this life: but that it was plausible to the VVorlde, and pleasant to the Fleashe, from whiche that kinde of men are moste hardly drawen? And yet foresoothe doo not ye foster vp Libertines.

VVho can recken the sectes that be in Germany,* 1.63 being* 1.64 sixteene or moe professed in some one towne? Bemelande is almoste as ful of Heresies, as of Houses. Silesia is as bad, and Morauia a Countrie there adIoininge is neuer a whit better. And yet do not these Sectes bud, where your Gospel is freely, and openly preached?

The B. of Sarisburie.

Here, M. Harding, I haue purposely leafte out a greate heape of your talke, not thinkinge it needeful, to answeare al your voide woordes. Hauing nomore regarde, what ye saie, it was no harde mater for you to cal vs Libertines, and to saie, The Gospel, that wee Preache, hathe none other Substance, but Carnal Libertie, and Licenceous Liuinge. If ye had remembred, either y^• Cittie of Rome, where ye haue benne, or the Towne of Anwarpe, or Louaine, where ye nowe dwelle, ye coulde not wel, without blus∣shinge, haue charged vs with Carnal Libertie.

Our VVantons, and Fleashevvoormes, for so it liketh you to cal them, haue benne contented to forsake Fathers, Mothers, Wiues, Children, goodes, and Li∣uinges, & méekely to submit them selues to the extreme terroure of al your Cruel∣ties, and to yelde theire bodies vnto the Deathe: to be sterued for hunger: and to be burnte in Fiere: Onely for the name, and Gospel of Iesus Christe. Ye wil saie, as your woonte is, when ye haue nothinge els to saie, They died stubbernly in wil∣ful erroure. Yet, I recken, yée wil not saie, They died in greate pleasance, or Carnal Libertie. It is a strāge kinde of Fleashely VVantonnesse, for a man to denie him selfe, and to take vp his Crosse, and to folowe Christe. And yet is this the vvhole Substance of our Gospel.

Iustinus the Martyr, notwithstandinge he was an Heathen, and thought then, euen as you doo nowe, that the Professours of the Name of Christe, were no∣thinge els, but a sorte of VVanton, and vvilful people, yet when he sawe, howe Constantely they died, and howe patiently they suffred, what so euer was laied v∣pon them, he was at length conuerted him selfe, and by theire example became a Christian:* 1.65 Thus Eusebius reporteth his woordes, Ego ipse Platonis Disciplinis delectatus, &c. •• mee selfe takinge pleasure in Platoes Doctrine, and hearinge the Christians is spoken of, and seeinge them to goe courrageously, and boldely to theire Deathe, and to suf∣fer al sutche thinges, as were thought moste terrible, I thought it a thinge impossible, that sutche menne shoulde liue wickedly, or in Wantonnesse.

So likewise writeth Sozomenus touchinge the same, The Christians beinge spoiled of theire goodes, and regardinge nothinge, that they hadde, beinge h••nged on gib∣bett••s, and suffering al manner tormentes so without care, or sense, as if theire bodies had not

benne theire owne,* 1.66 neither allured with flatterie, nor amazed with threates, they gaue al menne hereby to vnderstande,* 1.67 that they suffered these thinges (not of Wantonnesse, but) for somme greate rewarde.

The Prophete Dauid saithe, In quo corriget adolescens viam suam? In custo∣diendo Sermones tuos: Whereby shal a yonge man (not grow to be a Fleashely wan∣ton, but) amende his life, and correcte his waie? He answeareth: (O Lorde) by the kee∣pinge of thy woordes.

Therefore wée maie iustly saie to you,* 1.68 as Cyrillus saide sommetime to Iulianus the Renegate in like case, Etiam pueri in Sacris Literis enutriti, statim fiunt religiosissi∣mi, etiamsi minùs eloquentes: Euen our Children beeing brought vp in the Holy Scriptures, streight waie becomme moste Godly: although not so eloquente, or welspoken.

If there be any sutche Fleashe vvoormes, and VVantons this daie, they be not the Gospellers, whiche woorde so mutche offendeth you: they be of you, and of yours, M. Hardinge, that is, not the professours, but the Mockers, & wilful despi∣sers of the Gospel.

Ye saie, Cōfession should be made vnto the Prieste, By whom Onely (ye saie) God hath promised forgeuenesse of Sinne. I beseche you, where finde you this Promisse? Shewe the woordes: Allege the Place: Regarde your Credite. Otherwise, ye wil be noted of Vntruthe. Where did God, or Christe, euer saie, Forgeeuenesse of Sinne is geeuen onely by the Prieste? If it be so in déede, then why doothe Chrysostome saie,* 1.69 Nunc necessarium non est, Praesentibus Testibus confiteri? Solus Deus te con∣fitentem videat: Nowe it is not needeful, to make Confession in the Presence of vvit∣nesses. Let God Onely See thee makinge thy Confession. Why dooth S. Hierome saie,* 1.70 Apud Deum, non Sententia Sacerdotum, sed reorum vita quaeritur: It is not the Sentence, or Absolution of the Prieste, but the Life of the Sinner, that is regarded before God. How be it, hereof wée haue sufficiently saide before.

Luther, ye saie, Firste procured, that menne should acknowledge no One Head, and Iudge: Whom, as by your reporte, S. Cyprian saithe, they might obeie, as the Vicare of Christe. Of this One Heade, & One Iudge, neither Christe, nor his Apostles euer told vs. S. Cyprian,* 1.71 as it is saide before, saithe thus, Christus Parem dedit Apostolis omnibus potestatem: Christe gaue vnto al his Apostles Equal Povver. And S. Chrysostome saithe, Quicun{que} desiderat Primatum in Terra, inueniet in Caelo confusionem: VVho so euer seeketh the Primacie in Earthe, he in Heauen shal finde Con∣fusion.

The place of S. Cyprian, touching One Heade, and One Iudge, is wel alleged by you, M. Hardinge: but il applied. It is true, that S. Cyprian saithe, The People ought to obeie One Iudge, or One Heade, as the Vicare of Christe. But that by the same One Heade, or Iudge, he meante either the Byshop of Rome, or any one other certaine seueral Bishop, it is moste vntrue. S. Cyprians meanynge is,* 1.72 as I haue otherwhere more largely declared, that in euery Diocese the People ought to knowe One Bishop, as Head, and Iudge, and him to obeie, as the Vi∣care of Christ. One Head, or Iudge, I saie, in euery Diocese: not One Vniuersal Heade ouer al the Worlde. For proufe whereof, M. Harding, reade S. Cyprians Epistle vnto Florentinus Pupianus: and ye shal finde, that he vseth the selfe same woordes of him selfe, and not of the Pope: & I doubte not, but ye wil mutche mar∣ueile, and mislike your owne errour. His woordes be these, Vnde Schismata, & Hae∣reses obortae sunt,* 1.73 & oriuntur, nisi dum Episcopus, qui Vnus est, & Ecclesiae praeest. Su∣perba quorundam praesumptione contemnitur? Where hence haue Schismes, and Here∣sies spronge vp, or wherehence doo they springe, onlesse it be, that the Bishop, whiche is One, and ••uleth the Churche, by the prowde presumption of certaine is despised?

Here S. Cyprian calleth him selfe that One Bishop, and that One Heade, and

Iudge of the Churche.* 1.74 Yet was he onely the Bishop of Carthage in Aphrica: and not the Pope, or Bishop of Rome. Hereof I haue spoken more at large in my Former Replie.

Touching the Pope,* 1.75 wherein he maie be knowen for Christes Vicare, it were harde to saie: Onlesse it be for that, where so euer y^e Pope is presente, there Christe is awaie.* 1.76 Chrysostome saithe, Qui vanam gloriam non desiderat, ille debet Christi Vicarius factus, Christi Iustitiam praedicare: He, that desireth not vaine glorie, beinge made Christes Vicare, ought to preache the Justice of Christe.

The Apologie, Cap. 3. Diuision. 1.

Where they saie, that wee haue fallen into sundrie Sectes, and would be called, somme of vs Lutherans, & somme of vs Zuinglians, & cānot yet wel agree emōg our selues, touching the whole Substāce of our Doctrine, what would these mēne haue saide, if thei had benne in the firste times of the Apostles, and Holy Fathers: when one saide, I holde of Paule: and other, I holde of Cephas: an other, I holde of Apollo? When Paule did so sharpely rebuke Peter? When vpon a fal∣linge out, Barnabas departed frō Paule? When, as Origen mentio∣neth, the Christians were diuided into so many factions, as that thei keapte nomore, but the name of Christians in common emong them, being in no manner of thing els like to Christians? When, as Socrates saith, for theire dissensions, & sundrie Sectes, they were laughed, & iested at openly of the people in theire stages, & common gameplaies? When, as Constantine the Emperour affirmeth, there were sutch a number of Variances, & braulinges in the Churche, y^t it might iustly seeme a miserie farre passing al y^• former miseries? Whē also Theophi∣lus, Epiphanius, Chrysostome, Augustine, Ruffine, Hierome, being al Christiās, being al Fathers, being al Catholiques, quarrelled one against an other, with moste bitter, and most remedilesse contentions without ende? When, as saithe Nazianzene, the partes of one Body were consumed and wasted one of an other? When the whole Easte parte of the Churche was diuided frō the Weast, onely about leaue∣ned Breade, and onely for the keepinge of Easter daie: whiche were in deede no greate maters to be striued for? And when in al Councelles Newe Creedes, and Newe Decrees continually were diuised?

The B. of Sarisburie.

The summe of M. Hardinges answeare hereto is this, that the bitter dissen∣sions, that in Olde times fel out emongest the Learned, and Godly Fathers, stoode rather* 1.77 in maters of manners, and other smal quarrels, then in cases, and que∣stions of the Faithe. For trial of the truethe herein, it maie please you to consider wel these fewe.

Papias,* 1.78 Apollinarius, Victorinus, Tertullianus, Irenaeus, Lactantius, & o∣thers, desended the Heresie of the Chiliastae, that saide, Christe after the General Iudgemente shoulde dwel here a thousande yeeres togeather vpon the Earthe. Irenae us helde, that Man at the beginninge, when he was firste created, was vn∣perfite. Clemens Alexandrinus, and Iustinus helde, That the Angels fel, and effended God, in that they desired the companie of Woemen. But it shalbe

in vaine to stande longe herein.* 1.79 For of sutche examples there is greate stoare.

To comme neare the purpose, Theophilus calleth Epiphanius Haeresiarcham, that is, The Grande Captaine, and Father of Heretiques: Gennadius saith, S. Augu∣stine was not far of from being an Heretique. S. Hierome,* 1.80 writinge vnto S. Augu∣stine, saith thus. In Epistola tua quaedam Haeretica esse iudicaui: I iudged, that there were certaine Heretical errours in your Epistle.* 1.81 Pope Bonifacius 2. saide, that Aurelius the Bishop of Carthage, and S. Augustine, and other Godly, and Lear∣ned Fathers in the Councel of Aphrica, were prickte on, and inspired by the Diuel. S. Augustine willeth S. Hierome to acknowledge his erroure,* 1.82 and to re∣cante. Thus be saithe, Accipe Seueritatem Christianam ad illud opus corrigendum, at∣que emendandum: & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vt, dicitur, Cane: Take vnto you Christian Seueri∣tie, to correcte and amende that Booke (of yours): and recante your Erroure.

Thus mutche I thought good briefely to touche: not meaninge thereby to deface the Authoritie of the Aunciente Fathers: but sommewhat to open the truthe of M. Hardinges tale, and to shewe, that these, and other like Bishoppes, and Fathers, notwithstandinge they were Learned, and Godly, and woorthy Members of the Churche of God, yet were they not voide of theire infirmi∣ties.

Erasmus,* 1.83 a man of greate Iudgemente, saith thus, Illis temporibus ingeniosa res fuit, esse Christianum: In those daies it was a greate pointe of Wisedome, to knowe, how to be a Christian Man.

And againe, Illa aetate in Chartis erat Fides potiùs, quàm in animo: ac penè tot e∣rant Symbola, quot Professores: At that time (of the Auncient Fathers) the Faith was in Bookes rather, then in the Harte. And in a manner there were as many sundrie Creedes, as there vvere Professours of the Faith.

Therefore Clemens Alexandrinus saithe, the Heathens thus vpbraided the Christians,* 1.84 for the striues, and dissensions, that were emong them: Vos Christiani dissidetis inter vos, & tot Sectas habetis: quae licet omnes Christianismi titulum sibi ven∣dicent, tamen alia aliam execratur, & condemnat. Quare vestra Religio vera non est: nec à Deo originem ducit: Yee Christians dissente emonge your selues: and mainteine so ma∣ny Sectes. Whiche Sectes, notwithstandinge they al Claime the title of Christian Religion, Yet one of them curseth, and condemneth an other. Therefore your Religion is not true, nor hath her beginninge, or grounde from God.

The Apologie, Cap. 4. Diuision. 1.

What woulde these menne (trowe ye) haue saide in those daies? Whiche side would they specially then haue takē? And whiche would they then haue foresaken? Whiche Gospel would they haue beleeued? Whom would they haue accoumpted for Heretiques, and whom for Catholiques? And yet, what a stirre, and reuel keepe they this daie, onely vpon the twoo poore Names of Luther, and Zvvinglius? Bi∣cause these twoo menne are not yet fully resolued vpon somme one certaine pointe of Doctrine, therefore would they needes haue vs thinke, that bothe of thē were deceiued: that neither of them had the Gospel: and that neither of them taught the truthe aright.

M. Hardinge.

After many thinges by these Defenders alleaged, for proufe of Dissension to haue ben amonge the Apostles, the faithful people in S. Paules time, the Bishops and Holy Fathers of the primitiue Church,

whereby they woulde perswade, if they coulde, that theire owne diuision into sectes, and dissensions, is not a marke of false Doctrine: at length, as though they had wonne the filde, and tried them selues proper men, triūphing ouer vs, as though we had nothing to saie, with a great courage thei demaūde this question of vs, whiche though it be but one in effecte, yet with a kinde of brauerie they seme to diuide into sundry brāches, and thus they saie: VVhat would these men (they meane the Papistes) then, trowe ye, haue saide in those daies? VVhiche side woulde they then haue taken, and whiche woulde they haue foresaken? VVhiche Gospel woulde they haue beleeued? VVhom woulde they haue accoum∣pted for Heretikes, and whom for Catholikes?

Touchinge these foure interrogatories,* 1.85 if we had then ben aliue, beinge of the minde we be nowe of, we would haue requirred you with foure answeares of the Holy and moste Learned Father S. Hie∣rome, and woulde haue saide, as in the like state of times in a Learned Epistle he saide to the Learned Pope Damasus, touchinge the Heresies, whiche he founde in Syria at his firste cominge thither from Rome.* 1.86 Firste, Mihi Cathedram Petri, & fidem Apostolico ore laudatam censui consulen∣dam: inde nunc meae animae postulans cibum, vnde olim Christi Vestimenta suscepi.

VVhiche woordes, taking vpon me the Person of al Faithful and Catholike folkes, thus I Englishe: In these controuersies, I haue thought good for counsel (what I ought to beleeue) to repaire to the Chaire of Peter, and to the faithe of the Romaine Churche praised by Paule the Apostle owne Mouthe. And from thence now require I the foode of my soule, from whence I receiued the garmentes of Christe. To speake the same more shortely, and more plainely, In the Catholike Churche I looke to haue the foode of my soule to euerlastinge Life, in whiche I was firste Christened.

Secondely we woulde with him haue saide, one speakinge for al, directinge our woordes (as he did) to those that be of the Catholike faithe,* 1.87 whom ye cal Papistes: Vos estis lux mundi, vos sal ter∣rae, vos aurea vasa & Argentea: h••c testacea vasa vel lignea, Virgam ferream, & Aeternum operiuntur incendium. Ye are the Light of the VVorlde, ye are the Salte of the Earth, ye are Gol∣den and Siluerne Vessels: here (emonge the Gospellers) are the Earthen and VVoodden Vessels, which must abide the yron Rodde, and flame Euerlastinge.

Thirdly with him (one likewise bearing the person of al) we would haue saide to Pius the fourth that nowe sitteth in the Peters Chaire,* 1.88 as he then saide to Damasus: Ego nullum primum nisi Chri∣stum sequens, beatitudini tuae, id est, Cathedrae Petri, Communione consocior. Super il∣lam Petram aedificatam Ecclesiam scio. Quicunque extra hanc Domum agnum comede∣rit, Prophanus est: Si quis in Arca Noë non fuerit, peribit regnante Diluuio. Makinge none, but Christe firste of al whom to folowe, I ioine in felowship of Communion with thy holines, that is to saie, with the see of Peter. Vpon that Rocke I knowe the Churche is builded. VVho so euer eateth the Lambe without the compasse of this house, he is Prophane. If any remaine without the Arke of Noe, he shalbe loste, when the floud raigneth.

Fourthly touchinge the Authours of this New Gospel,* 1.89 with the same Hierome we saie, al vnder the Person of one: Non noui Vitalem, Meletium respuo, ignoro Paulinum. Quicunque te∣cum non colligit, spargit, hoc est, qui Christi non est, Antichristi est▪ Vitalis I know not, Meleri{us} I refuse, Paulinus I wote not what he is (these were head Heretikes in S. Hieromes time). VVho so euer gathereth not togeather with thee (Holy Pastour) he scattereth abroade, that is to witte, who is not of Christes side, he is of Antichristes side. To transferre this to our selues, the names chan∣ged, the case remaininge like, for our answeare to our Gospel prelates, we saye: Luther we knowe not: Zuinglius, Oecolampadius, Bucer, Peter Martyr, Latimer, Ridly, Cranmer, Hooper, we reiecte and refuse: Caluine, Beza, Iuel, Pilkinton, Grindal, Horne, and theire felowes, what they are, we wote not. VVe see they are not gatherers withe the supreme Pastor of the Catholike Churche, but scat∣terers.

The B. of Sarisburie.

It appeareth by that hath benne already saide, that the Gospel of Christe is now misliked, & doubted of you, as it was in Olde times of the Infidels, and Hea∣thens.* 1.90 Chrysostome there of saithe thus, Venit Gentilis, & dicit, vellem fieri Chri∣stianus: Sed nescio, cui adhaeream. Multae inter vos sunt pugnae, Seditiones, ac

tumuitus. Nescio,* 1.91 quod dogma eligam, quod praeferam. Singuli dicunt, Ego Verum dico: The Infidel, or Heathen commeth, and saithe, I vvoulde be a Christian man: but I knovve not, vvhom I should folovve. There is mutche strife, and dissenssion, and trouble emongest you. I cannot tel, vvhat Doctrine to chuse, to set before other. For euery one of you vvil saie: I saie the Truthe. As ye agrée wel with them in Fourme of Woordes, so, I praie God, ye agree not with them in Faith, & Sprite, & contempte of God. The same Chrysostome speaking, not onely of the Heretiques, but also of the Faithful Christians, that were in his time, saith thus▪* 1.92 Hanc ob causam ridiculi facti sumus, & Gentibus, & Iudaeis: dum Ecclesia in mil∣le partes discinditur: For this cause wee are scorned, and laught at, bothe of Iewes, and Gentiles: while as the Churche is thus rente into a thousande partes.

Therefore it was not amisse, M. Hardinge, to demaunde you this question, whiche of these sides ye woulde haue folowed: and whiche of al these Gospelles ye would haue beleeued. For it maie wel be thought, that being minded as they were, ye woulde haue answeared, as they did.

But ye saie, yée woulde rather haue saide, as S. Hierome sommetime saide to Pope Damasus, touchinge the Heresies, whiche he founde in Syria.

If ye woulde vse S. Hieromes answeare, M. Hardinge, & saie vnto the Pope, as S. Hierome saide, Perhaps ye shoulde deserue no greate thankes for your la∣boure. For S. Hierome in that selfe same place, biside sundrie others, vtterly de∣nieth the Primacie of the Bishop of Rome.* 1.93 His woordes be plaine, Ego Nullum Primum, nisi Christum, sequens, Beatitudini tuae, id est, Cathedrae Petri Communio∣ne Consocior: I folovving no First Man, (that is to saie, No Heade, or Chiefe) but Onely Christe, am ioined as a felovve in Communion vnto thy Blessednesse, that is to saie, to Peters Chaire. S. Hierome telleth the Pope, He knoweth No Firste, No Chiefe, No Heade, no not the Pope him selfe, but onely Christe. Againe, he saithe not, I am thral, and subiecte to thy commaundementes: But, I am ioi∣ned,* 1.94 as a Felovve, in Communion vnto thy Blessednesse. Felowship wil hardly stande with that Vniuersal power, whiche you imagine, the Pope ought to haue ouer the whole Churche of God. Verily the Pope him selfe would take it in scorne, if you this daie woulde folowe S. Hierome, and cal him your Felowe.

But S. Hierome saithe, He agreeth in Faithe, and Religion with Damasus. And what greate marueile is this, that beinge a Godly Learned man, he woulde leaue Vitalis, and Meletius, and other Heretiques, and ioine him selfe to that Bi∣shop, whom he knewe to be Godly, & Catholique? Hereof he writeth thus him selfe, Vineam Christi exterminant vulpes: Vt inter lacus contritos, qui aquam non habent, dif∣ficilè,* 1.95 vbi Fons Signatus, & Horrus ille Conclusus sit, possit intelligi. Ideò mihi Cathedram Petri, & Fidem Apostoli Ore laudatam censui consulendam: The Foxes destroie the Vineyarde of Christe: so that emonge these broken cesternes, that haue no Water, it is harde to vnderstande, where is that Sealed Fountaine, and that Enclosed Orchard. There∣fore I thought it good, to herken to S. Peters Chaire, and to that Faithe, whiche was com∣mended by the Apostles mouthe.

S. Hierome from his youthe was brought vp in Rome: He was Christened in Rome: He had benne a Studente in Rome: He had taught a Schole in Rome: He had benne Secretarie to Damasus the Bishop of Rome: He was a Prieste of Rome: And of late they haue furnished him with a Cardinalles Hatte, as if he had benne a Cardinal of Rome:* 1.96 And as it is thought by somme, sauinge for somme displeasure, that certaine of the Cleregie had conceiued against him, he was like to be chosen the Bishop of Rome. What greate maruelle therefore is it, if he had somme special affection to the See of Rome? Alphonsus de Castro sa••the,

That the Franciscane Freers be sworne to Duns:* 1.97 and that he hearde a Domini∣cane Freere saie openly in his Sermon, that he was to be suspected, as an Here∣tique,* 1.98 that in any thinge dissented from Thomas of Aquine. There is noman lightly, but hathe a special credite in somme One man before al others.

But how holdeth this Argumente, M. Hardinge: S. Hierome ioined with a Godly Bishop: Ergo, Wée muste ioine with a wicked Bishop? Or, S. Hierome a∣gréed in Faithe, and Religion with Damasus: Ergo, wée muste agrée with one, that doothe al thinges of pourpose contrarie to Damasus. So might you saie, The Godly people of the Iewes were bounde to obeie Aaron, and Moses: Ergo, al others, that folowed afterwarde, were likewise bounde to obeie Annas, and Caiphas.

The Faithe of Christe, M. Hardinge, goeth not alwaies by Succession. The Bishoppes of Rome haue benne Arians, Nestorians, Monothelites, and other∣wise founde in horrible Heresies: as hereafter shalbe shewed. Woulde ye in sutche cases haue recourse to him, that sitteth in Peters Chaire? Would ye saie to sutch a one, You are the Salte of the Earthe: You are the Light of the Worlde? Woulde ye saie, This is the Faithe, that was commended by the Apostles Mouthe?

Truely, S. Hierome him selfe, when he saw Abuses, or Errours mainteined in the Churche of Rome, made smal accoumpte of S. Peters Chaire. For thus he saithe,* 1.99 Quid mihi profers Vnius Vrbis Consuetudinem? Potentia Diuitiarum, & paupertatis humilitas, vel sublimiorem, vel inferiorem Episcopum non facit. Coeterùm omnes Apostolorum Successores sunt. VVhat telleste thou me of the Custome of that One Cittie (of Rome?) The Power of Richesse, and the humilitie of Pouertie, cannot make a Bishop either Higher, or Lower. Al Bishoppes are the Successours of the Apostles.

As for Luther, Zuinglius, Peter Martyr, Caluine, & others, ye saie, ye know them not. Neither dooth it so greatly force, whom you liste to knowe. God geeue you Grace to knowe your sel••••s.* 1.100 The Lorde is hable to knowe his owne.

Touching the dissensions in Religion, which ye imagine to be emongest vs, I wil saie nothinge. It gréeueth you ful soare, to sée, that in al the Articles of the Faithe, and in the whole Substance of Doctrine, wée doo so quietly ioine togeather. The Ancient Father Leo,* 1.101 of the like case, saith thus▪ Diabolus Gentium vocatione Cruciatur, & quotidiana potestatis suae destructione torquetur: dolens vtique se deseri, & Verum Regem in locis omnibus adorari. Parat fraudes: Fingit dissensiones: The Diuel is soare greeued with the callinge of the Heathens (to the Faithe) and with the daily decreasinge of his power: sorowing to see him selfe foresaken, and (Christe) the True Kinge to be woorshipped in al places. Therefore he diuiseth guiles: and imagineth dissen∣sions.

The Apologie, Cap. 5. Diuision. 1.

But, Good God, what manner of felowes be these, whiche blame vs for disagreeing? And doo al they thē selues, weene you, agree wel togeather? is euery one of them fully resolued, what to folowe? Haue there benne no striues, no quarrelles, no debates emongest thē selues at no time? Why then doo the Scotistes & the Thomistes about that they cal Meritum Congrui, & Meritū Condigni, no better agree togeather? Why agree they no better emonge them selues cōcerning Original Sinne in the Blessed Virgine: Concerninge a Solemne Vovv, and a Single Vovve? Why saie theire Canonistes that Au∣riculare Confession is appointed by the positiue Lawe of man: and theire Scholemen contrariwise, that it is appointed by the Lawe of

God? Why dothe Albertus Pius dissente from Caietanus? Why dothe Thomas dissente from Lombardus, Scotus from Thomas, Occa∣mus from Scotus, Alliacensis from Occamus? And why doo theire Nominalles disagree from theire Realles? And yet saie I nothinge of so many diuersities of Freres and Monkes: howe somme of them put a greate Holinesse in eatinge of Fishe, and somme in eatinge of Hearbes: somme in wearinge of shooes, and somme in wearinge of Sandalles: somme in goeinge in a Linnen garmente, and somme in woollen: somme of them called white, somme blacke: somme beinge shauen broade, and somme narrowe: somme stalkinge vpon Patens, somme goeinge barefooted: somme girte, and somme vngirte. They ought yewis to remember, there be somme of theire owne companie, whiche saie, that the Body of Christe is in his Supper Naturally: Contrarie other somme of the selfe same companie denie it vtterly. Againe, that there be others of them, which saie, the Body of Christe in the Holy Communion is rente and torne vvith teethe: & somme againe, that denie the same. Somme also of them there be, whiche write, that the Body of Christe in the Sacramente is quantum, that is to saie, hath his perfite quantitie in the Sacramente: Somme o∣thers againe saie, naie. That there be others of them, whiche saie, Christe did Consecrate with a certaine Diuine Power: somme, that he did the same with his Blessinge: somme againe that saie, he did it with vttering Fiue Solemne chosen woordes: and somme, with re∣hearsinge the same woordes afterwarde againe. Somme wil haue it, that, when Christe did speake those Fiue woordes, the Material wheatē Bread was pointed vnto by this Demōstratiue Pronoune, Hoc: Somme had rather haue, that a certaine vagum indiuiduū, as they terme it, was meante thereby. Againe, others there be, that saie, Dogges and Mise maye truely, and in very deede eate the Bo∣dy of Christe: and others againe there be, that stedfastly denie it. There be others, whiche saie, that the very Accidentes of Breade and Wine maie nourishe: others againe there be, which saie, that the Substance of the Breade retourneth againe by a Miracle. What neede I saie more? It were ouer longe, and tedious, to recken vp al. So vncertaine, and ful of doubtes is yet the whole Fourme of these mennes Religion, and Doctrine, euen emongest them selues, from whom it sprange, and grewe vp firste. For hardly at any time doo they wel agree betweene them selues: except it be peraduenture, as in times paste, the Phariseis, and Saduceis: or as Herode and Pi∣lare accorded togeather againste Christe.

M. Hardinge.

VVhat so euer ye bringe▪* 1.102 for some shewe of diuersitie and dissension to be founde emong the Cae∣tholikes, it maie be reduced to two heades. The one conteineth a diuersitie in pointes of lerninge: the other in trades of Life. Concerninge matters of lerninge, thanked be our Lorde, for that the very

enemies of the Catholike Churche, cānot charge the Catholikes with dissension in any of the groūdes, and Articles of our Faithe. As for smal matters, and questions disputable on bothe sides, they maie therein dissent one learned man from an other without blame, the Faithe remaininge inuiolated.

But, good sir Defender, what meante you to name the Nominals and Reals? Vnderstande you what they be? If a man shoulde vpon the sudda••ne demaunde of you that question,* 1.103 perhaps you would be to seekinge of an answere. Sir if you be an Oxforde man, as I suppose you be, you maie remember, if euer you learned your Logike after that trade it was taught in, when we resorted to the Paruis there, what adoo was made in daily disputations for exercise of younge wittes, a∣boute Genus and Species, and the reste of the Vniuersals: VVhether they were termini Primae, or Secundae intentionis, whether they were entia Realia, or Rationis. VVhiche is a matter per∣teigninge to Logike, not to Diuinitie. Nowe some Schoolemen be of the opinion, that the fiue Vni∣uersals be termini, or nomina secundae intentionis: And they be called thereof Nominals. Some holde opinion, they are entia realia, and thereof they be named Reals, &c. In the be∣halfe of those Holy Religious menne,* 1.104 we tell you, ye are to blame to belie them. For what Discipline and order of Life so euer they haue addicted them selues vnto, for better oportunitie to serue God: truthe is truthe, they put not greate Holinesse (as ye saie) in eatinge of Fishe, nor of Hearbes: in Shoes, nor in Sandals: in Linnen, nor in VVollen garmentes: in white, nor in blacke: in broade, nor in narrowe Crownes: in goinge on Patens, nor on the bare grounde: in girdinge them selues, nor in beinge Vngirded. They be not so ignorant, as to put Holinesse in suche outwarde thinges, though their obedience performed in the humble obseruation of these outwarde thinges accordinge to their rule,* 1.105 be an Holy thinge. These thinges they vse for restrainte of their will, and for discipline, ac∣cordinge to the order, and rule, vnder whiche, the better to serue God, they haue promised obediently and humbly to liue. Neither put they more holinesse in the thinges by you scoffed at, them Elias did in his Mantell and letherne girdle, wherewith he girded his loines: then Iohn Baptist did in Eatinge of Locustes and wilde Honie, in wearinge a garmente of Camelles heare, and in girdinge him selfe aboute the loines with a skinne.

But I praie you,* 1.106 Sirs, who be ye? if we woulde folowe your lightnes, haue we not like matter of diuersitie in outwarde thinges,* 1.107 to twite you withall: but that your diuersitie is with breache of due order, and Lawe, and that of religious men is accordinge to order, and rule? If ye thinke diuer∣sitie in thinges of their owne Nature indifferent, as meates, apparell, shauinge, &c. woorthy to be reprehended, and deduce from thence an argumente of mutuall dissension: amonge your ministringe Cleregie is not likewise diuersitie founde? Do not some amonge you weare square Cappes, some rounde Cappes, some butten Cappes, some onely Hattes? Doo not some weare side gownes hauinge large sleeues, with Tippettes, whiche is not wel liked of your secte, some of more perfection Turkey gownes, Gaberdeines, Frockes, or night gownes of the moste laye fashion for auoidinge of Supersti∣tion? The thinge is indifferent, and maye be yelded vnto, saithe the one secte: They be the Popes ragges, and maie not be worne, saith thother Secte. And therefore they will rather be iustly put from that whiche iustely they cannot keepe, then yelde one iote. Neither her Maiesties commaunde∣ment, nor their Metropolitans decree care they for. They had rather seeme to the people, whome they vse for their Clawebackes, and to whose iudgement they stande or fall, stoute Champions of their owne Gospell, then meeke folowers of Christes Gospell. Suche mighty Samsons, suche constant Laurences, your ioyly Gospell breedeth.

Some saie,* 1.108 the Body of Christe in the Communion is torne and crusshed with Teethe, some denie it. Yea forsothe, and bothe meane right well. The hundred and thirtene Bishoppes assembled in Coun∣cell at Rome vnder Pope Nicolaus the seconde, prescribed suche forme of Recantation to Berenga∣rius the firste Auctor of the Sacramentarie Heresie, openly there to pronounce, acknowledge, and with subscription to ratifie, as he should confesse the very true Body of Christe, not onely the Sacramente thereof,* 1.109 sensibly and in veritie to be handled with the handes of the Priestes,‡ 1.110 to be broken and crusshed with Teethe of the Faithefull. By whiche woordes these Fathers minde was to expresse a veritie of Reall Presence,* 1.111 a true Eatinge of Christes Body in deede, and to exclude the onely spiri∣tuall eatinge, so as the olde Fathers did Eate Christe in their Manna. Neither is thus Doctrine disso∣nant

from the Fathers,* 1.112 specially frō Chrysostome, who hath the like woordes, Homilia. 45. in Iohan. How so euer our Sauiour Christe consecrated,* 1.113 with a certaine diuine power, or with his Almightie Blessinge, or with vtterance of woordes, or with repetinge the same woordes: what so euer the Pronoune (Hoc) pointeth or signifieth in the woordes of Consecration: what so euer your Dogges, and Mise haue Eaten, or your selues haue troden vnder your wicked feete: whether the Accidentes doo nourrishe, or Substance retourne: what narrow pointes so euer the schoolemen after tossinge of argumentes too and fro, as their manner is, haue agreed or disagreed vpon: the matter is subtile and curious, neither determined by definitiue sentence of the Churche in any Councell. And therefore sith is conteineth no Article of our Faithe, let vs not be offended with the whettinge and sharpe∣ninge of their subtile wittes in matters neither to the Truthe of Gods woorde preiudiciall, nor to the vnderstandinge and iudgement of any man, hurtefull.

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,* 1.114 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.* 1.115 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,* 1.116 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.* 1.117 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,* 1.118 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,* 1.119 id est continentiae, conuenire, vt pallio v••atur,* 1.120 tanquam ex eo Iustitiam habiturus, &c. Anathema sit: If any man thinke it agreeable to his holy purpose,* 1.121 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,* 1.122 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,* 1.123 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,* 1.124 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,* 1.125 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?* 1.126 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,* 1.127 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,* 1.128 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,* 1.129 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?* 1.130 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:* 1.131 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,* 1.132 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,* 1.133 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,* 1.134 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,* 1.135 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,* 1.136 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.* 1.137 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,* 1.138 they should be thought to folowe Ebion the Heretique. Tertullian rea∣soneth vehemently,* 1.139 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,* 1.140 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.* 1.141 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,* 1.142 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:* 1.143 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,* 1.144 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,* 1.145 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,* 1.146 Clerici Saeculares non habent certum habitum,* 1.147 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:* 1.148 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,* 1.149 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,* 1.150 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.* 1.151 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,* 1.152 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.* 1.153 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,* 1.154* 1.155 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,* 1.156 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,* 1.157 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:* 1.158 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.* 1.159 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,* 1.160 & 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,* 1.161 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:* 1.162 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,* 1.163 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:* 1.164 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.

The Apologie, Cap. 6. Diuision. 1.

They were beste therfore to goe, and sette peace at home rather a∣monge them selues. Of a truthe, Vnitie, and Concorde doothe best becomme Religion: Yet is not Vnitie the sure & certaine marke, whereby to know the Churche of God. For there was the greatest Vnitie, that might bee, amongest them, that woorshipped the Gol∣den Calfe, and amonge them, whiche with one voice iointly cried a∣gainst our Saueour Iesus Christe, Crucifie him. Neither, bicause the Corinthians were vnquieted with priuate dissensions: or bicause Paule did square with Peter, or Barnabas with Paule: or bicause the Christians vpon the very beginninge of the Gospel, were at mutual discorde, touchinge some one mater, may wee therefore thinke, there was no Churche of God amongest them. And, as for those personnes, whome they vpon spite cal Zuinglians, & Lutherans, in very deede they of bothe sides be Christians, good Frendes, & Brethren. They varie not bitwixte them selues vpon the Principles, & Fundations of oure Religion, nor as touchinge God, or Christe, or the Holy Ghoste, or the meanes of Iustification, or of euerlastinge life, but vpon one onely question, whiche is neither weighty, nor greate: nei∣ther mistruste wee, or make doubte at al, but they wil shortely be a∣greed. And if there bee any of them, whiche haue other opinion, than is meete, we doubte not, but ere it bee longe, they wil put aparte al af∣fections, and names of parties, & that God wil reuele the truthe vn∣to them: so that by better consideringe, and searchinge out of the mat∣ter, as once it came to passe in the Councel of Chalcedon, al causes, and seedes of dissension shal bee throughly plucte vp by the roote, and be buried, and quite foregotten for euer. Whiche God graunte.

M. Hardinge.

These Defenders be like in conditions to suche honest women, as commonly we call Scoldes.

Because vnitie pleaseth you not, as beinge that through lacke whereof your newe Churche is of al good men detested, and of the meanest very muche suspected, ye saie it is not a sure and a certaine marke, whereby to know the Churche of God. Yeas, Maisters, amonge other notes and markes of the true Churche, Vnitie is one. Not euery Vnitie, but Vnitie in the Holy Ghost, whiche geueth life to that one Body the Churche, whereof euery faithful is a member, and Christe the Head, and powring Chari∣tie abroade in our Hartes, so linketh al right beleeuers togeather in the bonde of peace, as they al saie one thing, thinke one thing, sauer one thing. The Vnitie, that ••s the note and marke of the true Church, whereof wee speake, is that, for whiche the Churche is called one▪ and beinge gathered and knitte to∣geather, professeth Vnitie of Faithe, of good wil and mutual love togeather, and of Sacramentes. The Vnitie of them who worshipped the Golden Calfe, and with one consent againste our Sauiour cried, Crucifige, was farre distant from the Vnitie, whiche is a note of the Churche, and is the woorke of the Holy Ghost. Suche is the Vnitie of the Deuils, who conspire against Christ and al his with one con∣sente. Such Vnitie is oftentimes in Theeues: such Vnitie is founde in you, and all your sectes. For be ye neuer so diuerse and at variaunce within your selues, yet ye io••ne togeather in wicked amitie and Vnitie against the Church of Christ. And therefore S. Augustine compareth you, and all such as ye be, to Samsons foxe••, that were sundred by the heads, and tied togeather by the tayles.

Neither saie we that amonge them, who vary in small pointes, and thinges not perteininge to the groundes of Faithe,* 1.165 there is no Churche. For all that certaine of the Corinthians in the Primitiue Churche were at square, howe so euer Paule tolde Peter that he thought good, though Barnabas and Paule agreed not about Iohn Marke, yet were they of Christes Churche: what els? But where ye bringe this for excuse of the Luth••rans and the zwinglians, and other sectes spronge out of them, the cause is not like pardye. For saie on what ye liste, and lie so longe as ye liste, their dissensions can not be dessembled: muche lesse can they be accorded, &c.

Yet lest they, whose fortune is not to see ought thereof written els where, should mistrust my re∣porte, as all do espie your lyinge: the woordes of Nicolaus Gallus your owne Doctor of Luthers scoole, here I will rehearse:* 1.166 Non sunt leues inter nos concertationes de rebus leuibus, sed de sub∣limibus doctrinae Christianae articulis, de lege, & euangelio, de iustificatione, & bonis o∣peribus, de Sacramentis. &c. The strifes (sateth he) that be amongest vs, be not light, nor of light matters, but of the highe Articles of Christian ••octrine, namely of the lawe and of the Gospel, of iu∣stification, and of good woorkes, of the Sacramentes, &c. Here, as ye see, he rekeneth vp a greate many of the weightiest pointes of our Religion, whereof they d••ssent amonge themselues. But I doubte, what I maye call weighty and great, seinge these good felowes call the controuersie, whiche is be∣twixte the Lutherans and the zwinglians, concerninge the Body of our Saucour Christe, neither weighty nor greate. But as they make a foule lie therein, so do they also in sayinge, they vary not be∣twixte them selues, but vpon one onely question. Of the dissension that is betweene the Lutherans, and Zwinglians, thus pittifully complaineth Nicolaus Amsdorffius in his Booke entituled Publica confessio purae Doctrinae, him selfe beinge an earnest Lutheran: The worlde goeth with vs worse and worse dayly. All thinges doo prognosticase the vtter ruine of the Gospell, and that in place of the Gospell, we shall haue nothinge but mere errours, and the same very notable. (Then after a fewe woordes) nowe Brenttus (saithe he) and the Adiaphoristes (they be a speciall secte of the Lutherans) beinge at the Communication or conference at VVormes, would not condemne zwinglius and Osian∣der, because they were ••rimme men in the tongues, and well seene in Humanitie. And as for vs and our side, because we refused to agree vnto that communication onlesse they were condemned, they dressed vs vily with theire scoffes and railinges, thrust vs out of the communication, and compelled vs to goe awaie, &c. Item after a fewe:

There be that saie, they condemne zuinglianisme, but the preface of Brentius to Maister Iames the minister of Goppingen his booke, witnesseth farre otherwise. For there they goe about (a Gods name) to conciliat good father Luther and Zuinglius, and make them friendes one with an other. Quod planè impossibile est. Quis enim vnquam audiuit contradictoria posse redigi in concordiam? VVhiche is impossible: for who euer hearde, that contradictions maye be accorded? (But the Maisters of the Apologie make no doubte at all, but they wil shortly be aggreed.) Suche

childishe and impossible thinges they sticke not to set foorthe,* 1.167 who would be compted the teachers of the worlde, as though we were but blockes and Asses. But as for the heresies and errours of Zuin∣glius and Osiander, with a quiet conscience we can not embrace. Neither can we subscribe and yelde to their departinge away, and newe guegawes, whiche haue diuided them selues from Luther. Thus far Amsdorffius, and muche more there to the same purpose, which here I leaue to blot the paper withall. To conclude, thus all men may plainely see, how the maisters of this defence be conuinced of foule lyinge by their owne Doctours and scholefelowes, beside the thinge it selfe, that geueth manifest euidence againste them. But such stuffe in their writinges and Preachinges is not geason. Leauinge others, I reporte me to M. Iuelles late sermon made at Paules Crosse on the Sondaie before Ascension daye laste, in whiche (if vniforme reporte made by sundry there present be true) he abused certaine Honorable, and woorshipfull personages, and of common people a greate multitude, with lies woorthy rather to be chastised by lawes, then to be confuted with woordes. But be it as it is written,* 1.168 Qui in sordibus est, sordescat adhuc.

The B. of Sarisburie.

It pitieth me, M. Hardinge, to see your trifling••e. If ye thought it so good skil, for aduantage of your cause, to compare vs to scoldes, wherefore then did not you, although not through your whole Booke, yet at leaste in this selfe same place, where ye so deepely charge vs with scoldinge, refraine better from sutche wilde speaches, as might seeme to proue your selfe a scolde? For, I beseche you, cal your woordes a litle to remembrance: and consider indifferently, what weemen they be, that commonly vse the like. Thus ye saie, Euen so, good Sirs: proudely, wickedly, and fondely yee obiecte: yee shewe your Clerkely prowes: yee Bragge: yee boaste: Now haue you tolde your scoldinge tale: Yee ioine in wicked amitie againste the Churche of Christe: The founders of your Churche: The Apostles of your Gospel: Yee are conuinced of foule lieinge: Al menne doo espie your lieinge: lie on so longe, as yee liste: He that is filthy, let him be filthy stil. These be your woordes, M. Hardinge, altogeather in one place. If you can finde so many the like in al our whole Apologie, condemne vs hardly, and cal vs Scoldes.

Vnitie wée loue, & Honoure it, as the greatest comforte of Christian hartes. But if Vnitie be the onely, and vndoubted token of the Churche of God, woe then be to you, and to your felowes. For by that token, agreeinge so il emongest your selues, yee shoulde seeme to haue no Churche.

But, as wee haue saide, Al thei, that agree togeather, are not therefore euer∣more of the Churche.* 1.169 Herode, and Pilate were made frendes, and agreed togea∣ther. Dauid saithe, The Kinges and Princes of the earthe haue mette, & agreed togeather againste the Lorde, and againste his Christe. S. Iohn saithe of the frendes,* 1.170 and fauourers of Antichriste, Hi vnum Consilium habent, & vires, ac po∣testatem suam tradent Bestiae: hi pugnabunt cum Agno: These shal haue al one Coun∣sel (and one Minde): and shal deliuer ouer their strength, and their power vnto the Beaste: and shal fight against the Lambe.

Chrysostome saithe,* 1.171 Expedit & ipsis Daemonibus, obaudire sibi inuicem in Schismate: It is good euen for the Diuels them selues, to be obediente one of them vnto an other in their Diuision. Symmachus, and other like maineteiners of the Heathe∣nishe Idolatrie,* 1.172 saide, Aequum est, quicquid omnes colunt, vnum putari: It is meete, that, what so euer al menne woorship, be counted One. And thus woulde they seeme to holde by Vnitie.

If your Vnitie, M. Hardinge, be so sounde, and so certaine, as ye woulde séeme to make it, why then doo you condemne your selues, one an other, of Heresie? Cer∣tainely Heresie importeth Diuision, and no greate Vnitie. The whole shewe, and Substance of your Vnitie standeth in this, To geeue eare to your selues, & to put Christe to silence. But the true, and Christian vnitie is this, That the whole

Flocke of Christe,* 1.173 heare the voice of the onely Shephearde, and folowe him. The bande of Vnitie, is simple Veritie: Whiche, M. Hardinge, for as mutche as yee haue forsaken, ye haue no greate cause to talke mutche of Vnitie.

As for Sampsons Foxetailes, it seemeth, ye lackte somewhat, to plaie with∣al. Otherwise they serue you here to no greate purpose. For if there be any dis∣sension emongest vs, it is not in any Article of the Faithe, but onely in somme particulare pointe of learninge: The like whereof hath benne bitwéene S. Augu∣stine, and S. Hierome, and others the Learned, Godly, and Catholique Fathers of the Churche. And thus, contrarie to Sampsons Foxes, notwithstandinge one, or other haue benne diuided in somme certaine Conclusion, as it were in the tailes, yet wée ioine thorowly al togeather in one Heade, in one Gospel, in one waie of Saluation, and in one summe of Religion: and al togeather with one Mouthe, and one Sprite glorifie God, the Father of our Lorde Iesus Christe.

Concerninge the disagreemente, that is bitwéene the Lutherans, & the Zuin∣glians, touchinge the Beeinge of the Body of Christe in one onely place, or in ma∣ny, wée saie, that in respecte either of Saluation, or of other Article, of God the Fa∣ther, or of the Sonne, or of the Holy Ghoste, or of any other the Groundes, & Prin∣ciples of the Christian Faithe, it is not weighty. In that respecte wee speake it onely. Otherwise wee saie, the erroure is weighty. Sutche errours in sundrie the Anciente Fathers haue benne dissembled, and paste in silence. S. Hilarie sée∣meth to saie,* 1.174 that Christe receiued not Fleashe of the Blessed Virgin: And, that the same Fleashe of Christe was impassible, and coulde feele no griefe.

Origen saithe, Quidam putant, Christū in Futuro Saeculo iterum pati oportere, &c. Somme menne thinke, that in the worlde to comme Christe muste suffer in his Body, or be Crucified againe.* 1.175 Brentius seemeth to holde, that Christes Body is infinite, and in al places, as is the Godhedde: whiche erroure, it seemeth, was defended by somme in S. Augustines time. And therefore he saithe, Cauendum est,* 1.176 ne ita Diuinitatem astruamus Hominis, vt Veritatē Corporis auferamus: We must take heede, wee doo not so maineteine y• Diuine Nature of Christe beinge man, that vvee take avvaie the Truthe of his Body. These errours, notwithstandinge they were greate in them selues, yet in respecte of other greater errours, haue benne dissembled.* 1.177 And therefore Iacobus Andreas, al be it he coulde not be ignorant of this dissension, beinge him selfe a partie, yet he saithe, Qu••d vociferantur, no∣stros de summa Euangelij nondum consentire, mendacium est: Whereas they crie out, that wee cannot agree emonge our selues, aboute the Substance of the Gospel, it is a very greate Vntruthe.

But you saie, The Maisters of the Apologie telle vs, They doubte not, but these parties wilbe reconciled. And yet Nicolaus Amsdorfius (with whose woordes ye are ashamed to blotte your paper) taketh the matter to be impossible. And here, ye thinke, ye haue driuen vs neare the wal, specially findinge vs so far disagreeinge in Iudgemente from a Doctoure, as you cal him, of our owne.

But▪ M. Hardinge, ye might better haue considered, that Amsdorfius, and wee speake of sundrie maters, and therefore our saieinges maie wel stande togeather.

Amsdorfius saithe, the Doctrine, and Termes standinge stil, as they doo, it is not possible by any manner of Construction, to make the parties agree. But our truste in God is, that they, that are deceiued, shal finde their owne erroure, and alter their Termes, and correcte their iudgementes, and submit them selues vnto the Truthe, and so ioine togeather al in one.

So S. Augustine saithe,* 1.178 Recte dicitur, Glacialem niuem calidam esse non pos∣se. Nullo enim pacto, quàm diu nix est, calida esse potest: It is wel saide, snowe frorne, ••r congcled, can neuer be hote. For as longe, as it is Snowe, it is not possible to make it hote.

So likewise he saithe of the Heretiques named the Manichees:* 1.179 Sic delirant Manichaei: sed resipiscant, & non sint Manichaei: Thus fonde are the Manichees:* 1.180 But let them amende their errours, and no more be Manichees.

What is there so contrarie in iudgemente, as a Ievve, and a Christian? Yet God hath promised, that he wil turne the hartes of the Fathers (the Iewes) vnto their Children:* 1.181 and the hartes of the Children (the Christians) vnto their Fathers. And S. Paule saithe,* 1.182 Iudaei, si non permanserint in incredulitate, inserentur. Potens e∣nim est Deus iterum inserere eos: The Iewes shalbe graffed into the Tree, if they abide not in Vnbeliefe. For God is able to graffe them in againe. What is there so contrarie, as Light,* 1.183 and Darkenesse? Yet the Prophete saithe, Illumina tenebras meas: O Lorde, sighten thou my darkenesse. To conclude, what is so contrarie, as the Kinge∣dome of the Pope, and the Kingedome of Christe? And yet, wée truste, it is not impossible, but the Pope him selfe maie once turne to God, & confesse his errours, and professe the Gospel of Christe, that he nowe oppresseth.

These thinges considered, M. Hardinge, it was no deadly Sinne, to saie, wée truste, that these maters of variance bitweene the Lutherans, and the Zuin∣glians, wil once be accorded: and that al causes, and séedes of dissension shalbe thorowly pulled vp by the rootes, and be buried, and quite foregotten for euer. This change God hath already begonne to woorke, not onely in sundrie learned menne, but also in greate Citties, in good Vniuersities, and in whole Countries. Therefore, wee truste, our hope is not in Vaine.

As for the Lies, whiche, it liketh you wel to saie, M. Ievvel made openly at Poules Crosse, I doubte not of your modestie, but ye woulde haue blased them better, if ye had thought them woorthe your colours. Sutche general, and so greate exclamations, vpon so simple reportes, stande not alwaies with greatest wisedome. He is to rasshe to be a Iudge, that pronounceth before he knowe the cause. What I saide there, for as mutche as ye touche nothinge in particulare, it is néedelesse to make rehearsal. But wel I remember, I might truely haue saide, M. Hardinge commonly Misallegeth, misreporteth, misconstrueth, cor∣rupteth, vvreasteth, and Falsifieth the Anciente Councels, and Holy Fathers. I coulde haue saide, M. Hardinge is oftentimes directely contrarie to him selfe. I coulde haue saide, M. Hardinge in one Booke hath vttered twoo hundred fiue and fiftie greate Vntruthes. These, M. Hardinge, your Conscience knoweth, had benne no Lies: and therefore not méete to be chastifed by an Lawes.

The Apologie, Cap. 7. Diuision. 1. & 2.

But this is the heauiest, and moste greeuous parte of their sclaun∣ders, that they cal vs wicked and vngodly men, and saie wee haue throwne awaie al care of Religion. Though this ought not to trouble vs mutche, whiles they them selues that thus haue charged vs, knowe ful wel, howe spiteful, and vntrue theire sclaunder is. Iustine the Martyr is a witnesse, that al Christians were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is Godlesse, as soone as the Gospel firste beganne to bee publi∣shed, and the name of Christe to be openly declared. And, when Poly∣carpus stoode to be iudged, the people stirred vp the President to slea, & murder al them, whiche professed the Gospel, with these woordes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, That is to saie, Ridde out of the waie these wicked and Godlesse creatures. And this was, not bicause it was true, that the Christians were Godlesse in deede, but bicause they woulde not wor∣ship

stones and stockes, whiche were then honoured as God. The whole worlde seeth plainely yenough already, what wee and oures haue endured at these mennes handes for Religion, and our onely Goddes cause. They haue throwne vs into Prison, into Water, in∣to Fier, and haue embrued them selues in our bloude: not bicause wee were either adulterers, or Robbers, or Murtherers, but onely for that we confessed the Gospel of Iesus Christe, and put our confidence in the liuinge God: And for that wee complained too iustly, and true∣ly (Lorde thou knowest) that they did breake the Lawe of God for theire owne most vaine Traditions: And that our aduersaries were the very foes to the Gospel, and enimies to Christes Crosse, so wi∣tingly, and willingly, and obstinately despisinge Goddes Commaun∣dementes.

Wherefore, when these menne sawe they coulde not rightly finde faulte with our Doctrine, they woulde needes pike a quarrel, and inueigh and raile against our manners, surmising, that wee doo con∣demne al wel doinges: that wee settte open the doore to al licentious∣nesse and luste, and leade awaie the people from al loue of vertue. And in very deede, the life of al men, euen of the deuoutest, and moste Chri∣stian, bothe is, and euermore hath been sutche, as one maie alwaies finde somme lacke, euen in the very beste, and purest conuersation. And sutche is the inclination of al creatures vnto euil, and the rea∣dinesse of al menne to suspecte, that the thinges, whiche neither haue been donne, nor once were meant to be donne, yet maie be easily bothe hearde, and credited to be true. And like as a smal spotte is soone espied in the neatest, and whitest garmente, euen so the leaste staine of dishonestie is easily founde out in the purest, and sincerest life. Nei∣ther take we al them, which haue at this daie embraced the Doctrine of the Gospel, to be Angels, and to liue clearely without any more, or wrinkle: nor yet thinke wee these menne neither so blinde, that if any thinge maie be noted in vs, they are not able to perceiue the same, e∣uen through the leaste creuie: nor so frendly, that they wil construe ought to the beste: nor yet so honeste of nature, or courteous, that thei wil looke backe vpon them selues, & weigh our liues by theire owne. Yf so be wee liste to searche this matter from the bottome, we know, y^t in the very Apostles times there were Christians, through whom the name of the Lorde was blasphemed, and euil spoken of emonge the Gentiles. Constantius the Emperoure bewaileth, as it is writ∣ten in Sozomenus, that many waxed woorse after they had fallen to the Religion of Christe. And Cyprian in a lamentable oration set∣teth out y^e corrupt manners of his time: The vvholsome Discipline, saithe he, vvhiche the Apostles leafte vnto vs, hath idlenesse, and longe reste novv vtterly marred: euery one studied to encrease his liuely hode: And cleane forgeatinge, either vvhat they had donne before, vvhiles thei vvere vnder the Apostles, or vvhat thei ought continually to doo hauinge receiued the Faithe: thei earnestly la∣boured

to make greate theire ovvne vvealth vvith an vnsatiable desire of coue••ousnesse. There is no deuoute Religion, saith hee, in Priestes, no sounde Faithe in Ministers, no charitie shevved in good vvoorkes, no fourme of Godlinesse in theire conditions: menne are becōme effeminate, and vveemens bevvtie is countre∣feited. And, without recitinge of many moe writers, Gregorie Na∣ziāzene speaketh thus of the pitieful state of his owne time: VVee, saith he, are in hatred emonge the Heathen for our ovvne vices sake, vve are also becomme novve a vvoonder, not onely to An∣gels, and menne, but euen to al the vngodly. In this case was the Churche of God, when the Gospel firste beganne to shine, and when the furie of Tyrannes was not as yet cooled, nor the swerde taken of from the Christians neckes. Surely it is no new thinge, that menne bee but menne, although thei bee called by the name of Christians.

M. Hardinge.

Loe, a greeuous, and a heauy case, that the worlde calleth you wicked, and vngodly menne. Twis they be to blame for it. And so be they, that cal them theeues, whiche come to be promoted to Tiborne. ••••r, God knoweth, litle haue you deserued so to be called, &c.

The B. of Sarisburie.

Al this, with the reste, is onely Hicke Scorners eloquence, not woorthy of an∣sweare.

Here endeth the Thirde Parte.

Notes

• * 1.1

  VVho so vvan∣teth dissolutiō, and vvicked∣nesse, maie seeke it at Rome.
• ‡ 1.2

  Vntruthe. For in the time of Augustine, Am∣brose▪ Hierome, &c. there vvere moe Christians in the vvorlde, then be at this presente.
• * 1.3

  Fevve, or many.
• * 1.4

  Good causes against God.
• ‡ 1.5

  One Dreame to proue an o∣ther.
• * 1.6

  Vntruthe. For it stoode in di∣uidinge of the Sacraments.
• * 1.7

  To M. Iu∣elles Cha∣lenge, Ar∣tic. 2.
• ‡ 1.8

  Hovv so euer Christe, and his Apostles didde, the Pope, and his Cleregie can not doo amisse.
• * 1.9

  Vntruthe plaine, and sen∣sible. For this Order vvas not from the begin∣ninge.
• * 1.10

  Iohn. 12.
• * 1.11

  Cyrill. In Io∣han. Lib. 8. Ca. 1.
• * 1.12

  Theodoret. Li. 2. Cap. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.13

  Matthae. 13. Chrysostom. in Matthae. Homil. 47.
• * 1.14

  In Prooemio Clemen. in Gloss. Ambros. De Noe, & Arca, Ca. 17. Origen. in Psal. 36. Homil. 2.
• * 1.15

  In Con. Basil. in Episto. Synodali. Pag. 152.
• * 1.16

  Tertull in Apo∣log••t.
• * 1.17

  Fevve, or many, Churche. Temple.
• * 1.18

  Arnobius ad∣uer. Gentes, Li. 1. Prouerb. 21.
• * 1.19

  Bernard ad Cle∣•••••• In Concil. Rhemen.
• * 1.20

  Bernard. super Salue Regina.
• * 1.21

  Hieronym. in Sophoni. Ca. 3.
• * 1.22

  Psalm. 10. 1. Corinth. 3.
• * 1.23

  2. Corinth. 6.
• * 1.24

  Chrysostom. in Matthae. Homil. 38.
• * 1.25

  Alphons. Aduer∣sus Hares. Li. 6. De Eucharist.
• * 1.26

  Section vltima. Iohan▪ Gerson De Communione Laico••.
• * 1.27

  Halfecom munion.
• * 1.28

  Concil. Trident. De Commun sub vna specie, Can. 2.
• * 1.29

  Tertul De Prae∣scription.
• * 1.30

  Hieronym. in Sophoni. Cap. 1.
• * 1.31

  De Consecrat. Dist. 2. Comperi∣mus.
• * 1.32

  1. Corinth. 8. Euagri. Lib. 2. Cap. 17.
• * 1.33

  Concil. Chalce∣don. Actio 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.34

  Dispense againste Goddes vvoorde.
• * 1.35

  It is no rea∣son that Di∣uines be re∣quired to make good vvhat so e∣uer is vvrit∣ten by the Canonistes or Schoole∣men.
• * 1.36

  Not altogea∣ther biside truthe: A Colde De∣fence.
• * 1.37

  15. q. 6. Authori∣tatem. In Glossa. Dist. 82. Presby∣ter.
• * 1.38

  Felin. De Consti∣tutionib. Cap. Statuta Cano∣num. Colum. 6. 6. q. 1. Quicun∣abque;. In Clossa.
• * 1.39

  Panormi. Extra De Diuortijs. Ca. Fin.
• * 1.40

  Summa Angel. In Dictione Pa∣pa.
• * 1.41

  Felin. De Consti∣tution. Ca. Sta∣tuta Canonum. Felin. De Maio∣ritate, & Obe∣dient. Ca. 2.
• * 1.42

  Idem De Maio∣ritate, & Obe∣dien. Ca. fin.
• * 1.43

  Dispense againste Goddes VVoord.
• * 1.44

  Summa Angel. In Dictione pp. Panormita. Ex∣tra, De Electio∣ne, & Electi po∣test. Venerabilē.
• * 1.45

  De Translatione Episco. Quanto. Hostien. De Translatione Episcop. Quāto. Heruaeus de Po∣testate Papae.
• * 1.46

  Cardina. Cusan. De Authoritat. Eccle. & Conci. Supra & cōtra Scripturam.
• * 1.47

  Francis. De Ma∣ron. in 4. Dist. 19 q. 1. Articul. 2. 9. quae. 3. Nemo. In Glossa.
• * 1.48

  Daniel. 7.
• * 1.49

  Iohan. Andreas. De Iudicijs. Cum venissent.
• * 1.50

  Bernar. in Apo∣logia ad Guliel. Abbatem.
• * 1.51

  Inter Decr••ta Zosimi.
• * 1.52

  11. q. 3. Si is qui.
• * 1.53

  Auttars.
• * 1.54

  Artic. 3. Diui 20. August. Epist. 50. Ad Bonifacium. Athanasi. in E∣pist. ad Solitariā Vitam agentes.
• * 1.55

  B. Rhenan. in E∣pistola praefixa•• Liturgiae Chry∣sostom.
• * 1.56

  Augu. ad Boni∣faci. Epistiol. 23.
• * 1.57

  De Conse. Dist. 2. Hoc est, quod. in Glossa.
• * 1.58

  August. ad In∣fantes. Citatur à Beda in 1. Cor. 10.
• * 1.59

  Libertie.
• * 1.60

  Libertines. The Do∣ctrine of the Liber∣tines Go∣spel.
• * 1.61

  Moste Vaine Vntruthe. See the Ansvveare.
• ‡ 1.62

  Vntruthe, ioi∣ned vvith vile sclaunder.
• * 1.63

  Bemelande. Silesia. Morauia.
• * 1.64

  Foure greate Vntruthes al togeather.
• * 1.65

  Euseb. Li. 4. ca. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Sozom. Li 1 Ca 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.66

  one Head. one Iudge
• * 1.67

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Psal. 119.
• * 1.68

  Cyrill. Contra Iulian. Lib. 7. Pag. 162.
• * 1.69

  Chrysost. De Poe∣niten▪ & Con∣fession.
• * 1.70

  Hieron. in Mat∣thae. Cap. 16.
• * 1.71

  Cypria. De Sim Praelatorum. Chrysostom in Matthae. Hom. 35▪
• * 1.72

  In the Former Replie, Artic. 4. Diui. 5.
• * 1.73

  Cyprian. Lib. 4. Epist. 9.
• * 1.74

  Dissensi∣ons emōg the Fa∣thers.
• * 1.75

  Artic. 4. Diui. 5.
• * 1.76

  Chrysost in Mat∣thae. Homil. 6.
• * 1.77

  A manifeste Vntruthe of M. Hardinges.
• * 1.78

  Hieronym. in Hierem. Lib. 4. Irenae. li. 4. ca. 73. Clemens Stro∣mat. Lib. 3. & 5. Iustinus in Apo∣logia.
• * 1.79

  Dissensi∣ons emōg the Fa∣thers.
• * 1.80

  Erasm in Vita Chrysostomi.
• * 1.81

  Gennadius De Ecclesiast. Scri∣ptoribus.
• * 1.82

  Hieronym in E∣pistola ad Augu. Bonifac. 2. in E∣pist. ad Eulaltū. August. ad Hie∣ronym Epist. 9.
• * 1.83

  Erasm. in Praef. in Tom. 2. Hie∣ronymi. Ibidem.
• * 1.84

  Clemens, Stro∣mat. Lib. 7.
• * 1.85

  A fourefold ansvveare to the foure questions.
• * 1.86

  Epistolarū Tomo. 2. The firste ansvveare.
• * 1.87

  The second ansvveare.
• * 1.88

  The thirde ansvveare.
• * 1.89

  The fourth ansvveare.
• * 1.90

  Chryso. in Acta. Homil. 33.
• * 1.91

  Dissensi∣ons emōg the Fa∣thers.
• * 1.92

  Chryso. in Epist. ad Galat. Cap. 1.
• * 1.93

  Hieronym ad Damasum. Nullum Primū.
• * 1.94

  Beatitudini tuae Communione Consoctor.
• * 1.95

  Hieronym ad Damasum.
• * 1.96

  In Vita Hieron.
• * 1.97

  Recourse to Peters. Chaire.
• * 1.98

  Alphonsus Ad∣uers. Haeres. Li. 1. Cap. 7.
• * 1.99

  Hierony. ad Euagrium.
• * 1.100

  2. Tim. 2.
• * 1.101

  Leo in Epipha∣nia, Sermo. 6.
• * 1.102

  The dissen∣sions, vvith vvhiche the Defenders charge the Catholike Churche.
• * 1.103

  A greate doubteful que∣stion. Euery poore Logician maie easily knovve it.
• * 1.104

  The Catho∣like Reli∣gious men put no ho∣linesse in outvvarde obseruāces.
• * 1.105

  To vvhat ende be those ob∣seruances of the Religi∣ous. Elias.
• * 1.106

  4. Reg. 1. Iohn Baptist.
• * 1.107

  Matth. 3.
• * 1.108

  Christes Bo∣dy torne vvith teeth, hovv is it vnderstan∣ded?
• * 1.109

  Berengarius Recanta∣tion.
• ‡ 1.110

  This vvas a blasphemous, and horrible er∣roure.
• * 1.111

  The true Ea∣tinge of Christes Body is Spiritu∣al: This imagi∣ned Eatinge vvith Mouthe, and Teeth, is Heathēnishe, and Fantastical, and hath no truthe.
• * 1.112

  Nominales Reales.
• * 1.113

  Curious questions not defined by Holy Churche in any Coun∣cell.
• * 1.114

  Veselus.
• * 1.115

  Illyricus De Sectis. Pag. 80.
• * 1.116

  Erasm. in Moria.
• * 1.117

  Vdal. Zasius, De Generum obli∣gatione.
• * 1.118

  Matthae. 23. Marc. 12. Luk. 20. Seneca. Macrobius.
• * 1.119

  Obedi∣ence.
• * 1.120

  Holinesse in Appa∣rel.
• * 1.121

  Concil. Can∣gren. Cap. 12. Chrysostom. in Matthae. Homil. 43.
• * 1.122

  Thom. Aquinas.
• * 1.123

  In Pontifical. In Benedic. ad Ve∣stimenta Sacer∣dotal.
• * 1.124

  Durand. in Ra∣tionali, Lib. 3. Cap. 1.
• * 1.125

  Extra De Conse. Eccle. vel Alla∣ris. Quod in dubijs.
• * 1.126

  Lactant. Lib. 6. Cap. 25.
• * 1.127

  In vita Iohannis Damasceni.
• * 1.128

  Cassand. Lib. 4 Cap. 27.
• * 1.129

  1. Corinth. 7. Ambros. 1. Co∣rinth. 7. Esai. 1.
• * 1.130

  Hieronym. ad Lustochium, De virginitate ser∣uanda.
• * 1.131

  Choise of Apparel.
• * 1.132

  Alphonsus Ad∣uer. Haeres. Lib. 1. Cap. 7.
• * 1.133

  Euseb. Lib. 4. Cap. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.134

  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.
• * 1.135

  Hieronym. Ad∣uersus Pelagia. Lib. 1.
• * 1.136

  Chrysostom. in Matth. Homi. 83.
• * 1.137

  August. Confess. Lib. 6. Cap. 2. Quòd Supersti∣tioni Gentilium essent suntlima. ••regor. Lib. 1. Epist. 41.
• * 1.138

  Gabriel Lectio. 38.
• * 1.139

  Tertul. De Co∣rona Militis.
• * 1.140

  B. Rhenan. in Librum De Co∣rona Militis.
• * 1.141

  Tertul. De Ido∣lolatria.
• * 1.142

  Basil. De Natali Christi. Origen. in Hie∣remi. Homil. 3.
• * 1.143

  Roman. 14.
• * 1.144

  August. In Re∣gula Monachor. Hieronym. ad Marcellam, vt commigret Bethleem.
• * 1.145

  Coelestin. I. In Episto. ad Episcopas Gallia, Ca. I.
• * 1.146

  Choise of Apparel.
• * 1.147

  Cl•••• p•• ••••ct. Cap. 1. Gloss. vl∣••••ms.
• * 1.148

  Origen. in Mat∣thae. Tracta. 25.
• * 1.149

  Posidoni. in vi∣ta August
• * 1.150

  August. De Ser∣m••••. Domini in ••onte, Lib. 2.
• * 1.151

  August. in eo∣dem Libro.
• * 1.152

  Cyprian. De Coena Domini.
• * 1.153

  De conse. Dist. 2. Ego Berenga. in Glossa.
• * 1.154

  Dogs, & Mise.
• * 1.155

  Christes Body Torne, & Crusshed vvith Teethe.
• * 1.156

  Chrysostomus in Encaenijs.
• * 1.157

  Chrysostom. Ad Roman. Homil. 21.
• * 1.158

  Hierony. in Io∣bum. Cap. 19. Cyprian. De Coena Domini.
• * 1.159

  August. De Do∣ctrin. Christian. Lib. 3. Cap. 16.
• * 1.160

  Augustin. in Io∣han. Tracta. 26.
• * 1.161

  Thomi∣stes. Scotistes.
• * 1.162

  Alphons. De Hae∣resib. Li. 1. Ca. 7.
• * 1.163

  Erasmus contra Latomum.
• * 1.164

  Petrus à Soto Contra Catha∣rinum.
• * 1.165

  1. Corin. 1. Gal. 2. Act. 15.
• * 1.166

  In Thesibus & Hypoty∣posibus, fol. vlt.
• * 1.167

  Vnitie.
• * 1.168

  Apocal. 22.
• * 1.169

  Luk. 23. Psalm. 2.
• * 1.170

  Apocalyp. 17.
• * 1.171

  Chrysostom. in Matthae. Homil. 29.
• * 1.172

  Ambros. Lib. 5. Epist. 30.
• * 1.173

  Iohn. 10.
• * 1.174

  Hilar. De Tri∣nita. Lib. 10 Ho∣minis habitus est: Origo non Hominis.
• * 1.175

  Naturam non habens ad do∣le••dum.
• * 1.176

  Origen. ad Ro∣man. Ca. 6. Li. 5. Brentius.
• * 1.177

  Augustin. Epist. 57. Ad Dardan. Iacob. Andreae De Authori••a. Scripturae, Pag. 178.
• * 1.178

  Augustin in Se∣cunda Disputa∣tione contra Fortunatum.
• * 1.179

  Lutherans Zuingli∣ans.
• * 1.180

  August. Contra Faustum. Lib. 24. Cap. 2.
• * 1.181

  Malach 4.
• * 1.182

  Roman. 11.
• * 1.183

  Psalm. 17.