A replie vnto M. Hardinges ansvveare by perusinge whereof the discrete, and diligent reader may easily see, the weake, and vnstable groundes of the Romaine religion, whiche of late hath beene accompted Catholique. By Iohn Iewel Bishoppe of Sarisburie.

THE XXII. ARTICLE, OF R••MAININGE VNDER THE ACCIDENTES. (Book 22)

The B. of Sarisburie.

Or that the People was then taught to beleeue, that the Bodie of Christe remaineth in the Sacrament, as longe, as the Accidentes of the Breade remaine there without Corruption.

M. Hardinge. The. 1. Diuision.

These fiue Articles here folowinge are schoole pointes, the discussion whereof is more curiouse, then necessarie. VVhether the faithful people were then, that is to saye, for the space of sixe hun∣dred yeeres after Christe, taught to beleeue concerninge this blessed Sacrament precisely accordinge to the purporte of al these Articles, or no, I knowe not. Verely I thinke, they were taught the truth of this matter simply, and plainely, ye so as nothinge was hidden from them, that in those quiet times, (quiet I meane touchinge this pointe of Faithe) was thought necessary for them to knowe. If sithens there hath beene more taught, or rather if the truthe hath in some other forme of woordes beene declared for a more euidence and clearenesse in this behalfe▪ to be had, truthe it selfe alwaies remai∣ninge one: this hath proceeded of the diligence, and earnest care of the Churche, to represse the per∣tinacie of Heretikes, who haue within these laste sixe hundred yeeres impugned the truthe herein, and to meete with their peruerse and frowarde obiections: as hath been thought necessary to finde out suche wedges, as might beste serue to ryue suche knotty blockes.

The B. of Sarisburie.

M. Hardinge passeth lightly ouer these Articles folowinge, as beinge onely, as he saithe, certaine vnnecessary Schoole pointes, to be debated priuately emonge the learned, and nothinge perteininge to the simple capacitie of the people. Which thinge may the better appeare, by that he is not hable to auouche any of the same by the Authoritie of any Ancient learned Father.

It is true, that the Doctrine of the Churche touchinge the Sacramente in the Olde time was deliuered simply, and plainely vnto the people. But, M. Har∣ding him selfe wel knoweth, that Doctrine was nothinge like vnto this Doctrine.

S. Augustine taught the people thus,* 1.1 Christus in Coena Figuram Corporis sui commendauit: Christe at his Supper gaue a Figure of his Bodie.

S. Ambrose saithe vnto the people,* 1.2 Post Consecrationem Corpus Christi Signifi∣catur: After Consecration the Bodie of Christe is Signified.

S. Chrysostome saithe vnto the people, Si mortuus Christus non est, cuius Sym∣bolum, ac Signum hoc Sacrificium est?* 1.3 Yf Christe died not, whose Signe, and whose token is this Sacrifice? And to leaue infinite other like Authorities to like purpose, S. Augustine thus taught the people, Non hoc Corpus, quod videtis, manducaturi estis: nec bibituri illum Sanguinem, quem fusuri funt, qui me Crucifigent:* 1.4 Y•• shal not eate (with your bodily mouthes) this Bodie, that you see: nor shal you drinke that Bloude, whiche they shal sheade, that shal Crucifie mee.

And where as Christe saithe, Onles ye 〈◊〉〈◊〉my Fleashe, and D••inke my Bloude, ye shal haue no Life in you, The Olde learned Father Origen therevpon thus taught the people:* 1.5 Si secundum Literam accipias haec verba, illa Literaoccidit: Yf ye take these woordes accordinge to the Letter, this Letter killeth.

And touchinge Christes Bodie it selfe, the Holy Bishop, and Martyr Uigilius taught the people in this sorte:* 1.6 Caro Christi, cùm esset in terra, non erat in Coelo: &

nunc, quia est in Coelo, non est vti{que} in terra: The Fleashe of Christe, when it was in Earth, was not in Heauen: And nowe, bicause it is in Heauen, doutlesse it is not in Earthe.

S. Augustine saide thus vnto the People,* 1.7 The Bodie, wherein Christe rose againe, muste needes be in one place: Corpus, in quo Resurrexit, in vno loco esse oportet.

Cyrillus saide vnto the People,* 1.8 Christus non poterat in Carne versari cum Apostolis, postquam ascēdisset ad Patrem: Christe coulde not be conuersaute togeather with his Disciples in his Fleashe, after he had Ascended vnto his Father.

Touchinge the Eatinge of Christes Bodie,* 1.9 S. Augustine taught the people in this wise: Crede, & manducasti. Credere in Christum, hoc est, manducare Panē Viuum: Beleeue in Christe, and thou hast Eaten Christe. For beleeuinge in Christe,* 1.10 is the Eatinge of the Breade of life.

Likewise againe, Quomodò in Coelum manum mittam,* 1.11 vt ibi sedentem teneam? Fidem mitte, & tenuisti: Thou wilt saie, How shal I reache my hand into Heauen, that I maie holde Christe sittinge there? I answeare thée, Reache vp thy Faithe, and so thou hol∣dest him.

Thus was the People then taught, simply, and plainely: and that not onely in the Schooles, but also openly in the Churche: neither onely in one place, but at Hippo, in Africa: At Constantinople, in Thracia: at Alexandria, in Aegipte: at Mil∣laine, in Italy: and so in al places, and in al Churches throughout the Worlde: and this was then thought to be the Catholique Doctrine of the Sacramentes.

Transubstantiatiō, Real Presence, Concomitantia, Accidentes without Subiectes, Natural Bodies without Natural places, Quantum sine modo Quanti, Holy Fourmes, and Holy Shewes were not yet knowen, nor hearde of.

At the last, as M. Hardinge saithe, there sprange vp certaine strange Hereti∣ques, that saide, that like as the Nature, and Substance of Wa••er remaineth in the Sacramente of Baptisme, euen so the Nature, & Substance of Breade, and Wine remaineth stil in the Sacramente of Christes Bodie. But yf this, accordinge to M. Hardinges iudgemente, be an Heresie, then must al the Olde Fathers, and Doctours of the Churche be condemned for Heretiques.

For Gelasius saithe,* 1.12 There remaineth stil in the Sacramente the Nature, or Substance of Breade, and Wine.

Chrysostome saithe,* 1.13 The Nature of Breade remaineth in the Sacramente, as before.

Theodoretus saithe, The Breade remaineth in his former Nature, and Substance: In priori Natura, & Substantia.

S. Augustine saithe,* 1.14 Quod videtis, Panis est: The thinge, that ye see, is Breade. He saithe not, It seemeth Breade, but it is no Breade: It is onely the Accidente, the Fourme, and the Shewe of Breade: but,* 1.15 Panis est, It is in deede, and Verily Very Breade.

But, I trowe, bothe these, and al other like Anciente learned Fathers, must, by M. Hardinges Decrée be taken for Newe Maisters, and condemned for Heretiques.

This is that knotty greate Blocke, whiche to riue, and rente vp, M. Hardinge hath diuised a ioyly substantial stronge yron wedge made of Accidentes. God know∣eth, a simple, and a Childishe instrument: and yet muche like to y^e rest of his tooles. How be it, God be thanked, the Churche of God was hable to confounde, and to cleaue a sunder al manner Heresies twelue hundred yéeres togeather, without any of these wedges.

M. Hardinge. The. 2. Diuision.

Yet this matter hath not so muche ben taught in open audience of the people, as debated priua∣tely betwene learned men in Schooles, and so of them set foorth in their priuate writinges, wherein if some perhappes through contention of wittes haue ben either ouer curious, or ouer bolde, and haue ouer shotte the marke, or not sufficiently confirmed the point they haue taken in hande to treate of, or through ignorance, or fauoure of a parte, haue in some thinge swarued from reason, or that meaning

whiche holy Churche holdeth: it is greate vncourtesie, to laie that to our charge, to abuse their ouer∣sightes to our discreadite, and to reproue the whole Churche for the insufficiencie of a fewe.

The B. of Sarisburie.

For excuse hereof, M. Hardinge saithe, This Doctrine serued onely for the Schooles, and had no place emonge the People. But so likewise did the reste of al their Doctrine. For it was euer their greatest policie, to keepe their learninge in the Schooles, and to see, that the People should knowe nothing. S. Hierome saith, Eadem & in Veteri,* 1.16 & in Noua Haeresi seruatur Fides: vt aliud populi audiant, aliud prae∣dicent Sacerdotes: They keepe one Faithe bothe in the Olde Heresie, and in the Newe. The People heare one thinge, and the Priestes teache an other. And certainely, as their Re∣ligion was vsed, happy was the poore people, that knewe least of it. S. Hilaries woordes maie very aptly be applied vnto them, Sanctiores sunt aures plebis, quàm corda Sacerdotum: There is more holinesse in the eares of the People, then in the hartes of the Priestes.

How be it, cōtrary to M. Hardinges euasion, other Doctours of his owne forme, Antoninus,* 1.17 Gabriel, and others seeme to publishe the same, as a General Doc∣trine, Common, not onely to the Schooles, but also to the whole Churche, and nomore touchinge the Prieste, then the simplest of the People.

And verily, yf the Sacramente be God in deede, and that, not a God for euer, but onely to last for a season, whiche is the purporte of M. Hardinges Doctrine, why shoulde not al y^e People vnderstande, when it beginneth to be God: how longe it contineweth God: when it is God: when it is no God: &, how longe they maie A∣doure it without danger: &, when they maie safely leaue of, & Adoure nomore? For duringe the time it is God, who so Adoureth it not is wicked, & godlesse: and, who so Adoureth it, when it is no God, committeth Idolatrie, and Adoureth a Creature in steede of God. Therefore the certainetie hereof, notwithstandinge M. Hardinges contrary iudgemente, seemeth as necessary for the People, as for the Prieste.

But here it appeareth, M. Hardinge is halfe ashamed of his owne Scholastical Catholique Doctours. For he confessethe, That either of mere ignorance, or of affection, and fauoure of partes, they haue sometime swa••ued, bothe from common Reason, and also from the sense of the Catholique Churche. This maie stande wel for a Maxima, as one of the greatest truethes of M. Hardinges whole booke.

Notwithstandinge, these Doctours vtteringe sutche pointes of learninge, were neuer thought to publishe their owne priuate fantasies, but rather the Ca∣tholique Doctrine of the Uniuersal Romaine Churche. Neither was there either Bishop, or Cardinal, or Pope, or Councel, that euer condemned them for the same.

M. Hardinge. The .3. Diuision.

Now concerninge this Article, whether we are able to auouche it by sutche auctorities, as M. Iuel requireth, or no, it shal not greatly force. The credite of the Catholique Faithe dependeth not of olde proufes of a fewe newe controuersed pointes, that ben of lesse importaunce. As for the people, they were taught the trueth plainely, when no Heretique had assaulted their Faith craftely. (248)* 1.18 The doctrine of the Churche is this: The Bodie of Christe after due Consecration remaineth so longe in the Sacrament, as the Sacramente endureth.* 1.19 The Sacramente endureth so longe, as the formes of Breade, and VVine continewe. Those formes continewe in their integritie, vntil the other accidentes be corrupted, and perishe. As if the colour, weight, sauour, taste, smel, and other qualities of Breade, and VVine be corrupted, and quite altered, then is the forme also of the same annichilated, and vndone. And to speake of this more particularly, sith that the substance of Breade and VVine is tourned into the substance of the Body and Bloude of Christe, as the (249)* 1.20 Scriptures, auncient Doctours, the necessary consequent of trueth, and determination of holy

Churche leadeth vs to beleeue: if suche change of the Accidentes be made, whiche shoulde not haue suffised to the corruption of Breade and VVine, in case of their remaindre, for suche a change the Body and Bloude of Christe ceaseth not to be in this Sacrament, whether the change be in qualitie, as if the colour, sauour, and smel of Breade and VVine be a litle altered, or in quantitie, as if thereof diui∣sion be made into suche portions, in whiche the nature of Breade and VVine might be reserued. But if there be made so great a change, as the nature of Breade and VVine should be corrupted, if they were present: then the Body and Bloude of Christe doo not remaine in this Sacrament, as when the colour and sauour, and other qualities of Breade and VVine are so farre changed, as the nature of Breade and VVine mighte not beare it: or on the quantities side, as if the Bread be so smal crom••••ed into duste, and the VVine dispersed into so smal portions, as their formes remaine no longer: then remaineth no more the Body and Bloude in this Sacrament. Thus the Body and Bloude of Christe remaineth in this Sacrament, so longe as the formes of Bread and VVine remaine. And when they faile and cease to be any more,* 1.21 then also ceaseth the Body and Bloud of Christe to be in the Sacrament. For there muste be a conuenience and resemblaunce betweene the Sacramentes, and the thinges whereof they be Sacra∣mentes, whiche done away and loste at the corruptions of the formes and Accidentes, the Sacramentes also be vndone and perishe, and consequently the inwarde thinge and the heauenly thinge in them conteined, leaueth to be in them.

The B. of Sarisburie.

I cannot imagine, wherefore M. Hardinge should so often telle vs, that the peo∣ple in the Primitiue Churche was taught plainely. For, as nowe, in his Churche of Rome, al thinges of purpose are drowned in darknesse, & the simple people suf∣fered to knowe nothinge: no not the meaninge of the Sacramentes, whiche of al other thinges should be moste plaine.

For, briefely to open some parte of the Mysteries, whiche euery of the simple vnlearned People may not knowe, marke, I beseeche thée, good Christian Reader, how plainely they haue determined the manner of Christes beinge in the Sacra∣ment. Thomas of Aquine y^t most famous of al the Schooledoctours writeth thus: In Corpore Christi in Sacramento non est distantia partium ab inuicem,* 1.22 vt oculi ab ocu∣lo, aut Capitis à pedibus: sicut est in alijs Corporibus organicis. Talis enim distātia par∣••ium est in ipso Corpore Christi vero: sed non prout est in Sacramento. Quia sic non ha∣bet Quantitatem dimensiuam. In the Bodie of Christe in the Sacramente there is no distance of partes, one from an other: as bitweene eie, and eie: or eie, and eare: or heade, and feete, as it is in other natural Bodies: For suche a distance there is in the True Bodie of Christe: but not as it is in the Sacramente. For so it hath no dimension of Quantities. Out of which woordes the Reader may geather by the way, that, the True Bodie of Christe is not in the Sacramente. O what a Christe haue they diuised for them selues? He hath neither Quantitie, nor Proportion of Bodie, nor distance of partes: he is neither longe, nor shorte, nor rounde, nor broade, nor thicke, nor thinne: his eies, his eares, his heade, his feete are al in one. Yet is this the very Proportion, and stature of Christes Bodie, euen as he walkte vpon the Earthe: and euen as he was na••le•• vpon the Crosse.

And leaste any man should stagger hereat, and stande in doubte, this mater is ouerlookte, and considered in the Decrees by the Canonistes, by these woordes: Sed secundum hoc videtur, quòd vbi pars est, ibi est totum: & secundum hoc videtur, quod pes, & nasus sunt coniuncti: quod non credo. By this it appeareth,* 1.23 that, where as the parte is, there is the whole: and that Christes foote and his nose are bothe togeather. But I cannot ••••∣leeue that. So clearely, and plainely these menne are woonte to teache the people.

I passe ouer the reste of their Doctrine. Sometimes their Accidentes haue power to nourishe: Sometimes the same Accidentes are partes of the Substance: sometimes Substance muste be an Accidente: Sometimes Accidentes muste be Substance. To be shorte, thus of Night they make Daie, and of Daie they make

Night. They are nowe ashamed of their owne Doctours, that lately were in highest roome, and, as it befelle sometime vnto them, that enterprised the Tower of Babylon, one of them vnderstādeth not an others language. And therefore now their buildinge is at a staie.

This is the simplicitie, and plainesse of M. Hardinges Churche. It is an easier mater, for the simple people to goe to Heauen, then for him, and his felowes to agrée wel, and thorowly of the waie.

Here M. Hardinge without either Scripture, or Co••ncel, or Doctour, hath in∣••erlarded a longe Fable of his owne: whiche notwithstandinge, as he saithe, is the Doctrine of the Churche. But miserable is that Churche, that hathe neither Scrip∣ture, nor Councel, nor Doctour, to approue her Doctrine.

Firste he imagineth, That Christes Bodie is Really in the Sacramente, so longe, as the Sacramente is a Sacramente. Againe, by the tenoure, and force of his Doctrine, Yf Christes Bodie once departe awaie, then is the Sacramente nomore a Sacramente. Thus this Doctrine turneth rounde. If it be a Sacramente, then is Christes Bodie there: yf Christes Bodie be there, then is it a Sacramente. So simply, and plainely they teache the people. O happy are they, that haue sutche Maisters.

Further he saithe, The Substance of the Breade, and VVine is Really changed into the Bo∣die, and Bloude of Christe. And this he auoucheth by Scriptures without woordes, and by Doctours without names.

Afterwarde, he keepeth greate Mutes aboute Qualities, and Quantities: Howe far the coloure, or sauoure, or other qualities of the Breade maie be altered: and into howe smal mites the Breade maie be crommed (for these be his owne woordes) and yet neuerthelesse Christes Bodie continewe in it. No doubte, a very plaine, and comfortable, and a saue∣ry Doctrine for the people. S. Ambrose, S. Augustine, S. Hierome, S. Chryso∣stome, and other learned Fathers traueiled far, and deepely withe great studie: S. Paule was lifted vp into the thirde Heauen: yet none of them coulde vnder∣stande it.

In the ende he saithe, There must be a conuenience, and a Resemblance bytweene the Sacra∣mente, and the thinges, whereof it is a Sacramente. For example, As Water dooth washe, and refreashe our Bodies: so by Resemblance wée are taught in the Water of Bap∣tisme, that Christes Bloude dooth washe, and refreashe our Soules. And, as our bodies be Feadde by material Breade: so in the holy Communion wée are taught by like Resemblance, that our soules are Feadde with the Bodie of Christe. Sutche conuenient Likenesse there is, bitweene the Sacramente, and the thinge that is Represented by the Sacramente. But what sutche Resemblance, or Likenesse can M. Hardinge imagin herein, to further his fantasie? Wherein are his Accidentes like vnto Christes Bodie? Or wherein is Christes Bodie like vnto his Accidentes▪ Wil he saie, that the Accidentes of Breade doo nourishe, and increase the Substance of our bodies? Or y^t our soules liue so by Christes Bodie, as our bodies liue by Ac∣cidentes? If he leaue this Resemblance of Feedinge, and Nourishinge, what other Resemblance can he finde?

O, howe muche better were if, for M. Hardinge simply, and plainely to confesse, that, as wel for this Article, as for the rest, he is vtterly destitute, not onely of the Scriptures, but also of General Councelles, and Anciente Fathers: and hath no∣thinge to allege, but onely certaine vaine imaginations of his owne?

M. Hardinge. The .4. Diuision.

Here because many of them, whiche haue cutte them selues from the Churche,* 1.24 condemne the Re∣seruation of the Sacrament, and affirme, that the Body of Christe remaineth not in the same, no longer then duringe the time, whiles it is receiued, alle••ginge against Reseruation the example of the Pas∣chal

Lambe in the olde lawe, wherein nothinge ought to haue remained vntil the morninge,* 1.25 and likewise of Manna: I wil rehearse that notable and knowen place of Cyrillus Alexandrinus. His woordes be these:* 1.26 Audio quòd dicant mysticam benedictionem, si ex ea remanserint in se∣quentem diem reliquiae, ad sanctificationem inutilem esse. Sed insaniunt haec dicentes. Non enim alius fit Christus, neque sanctum eius corpus immutabitur: Sed virtus bene∣dictionis, & viuifica gratia manet in illo. It is tolde me, they saie, that the mystical blessinge (so he calleth the blessed Sacrament) in case portions of it be kepte vntil the nexte daye, is of no ver∣tue to Sanctification. But they be madde, that thus saie. For Christe becommeth not an other, nei∣ther his Holy body is chaunged: but the vertue of the consecration, and the quickeninge or life ge∣uinge grace, abideth stil in it. By this sayinge of Cyrillus, we see, that he accompteth the errour of our aduersaries in this Article, no other then a meere madnes. The Body of Christe (saieth he) whiche he termeth the Mystical blessinge, because it is a moste holy Mysterie donne by consecration, once con∣secrated is not chaunged, but the vertue of the consecration, and the grace that giueth life, (250)* 1.27 wher∣by he meaneth that Fleashe assumpted of the VVoorde, remaineth in this Sacrament, also when it is kepte: (250) verely euen so longe, as the outwarde formes continewe not corrupte.

The B. of Sarisburie.

Trueth is not afraide of sclaunderous Tragedies. Wée haue not cutte of our selues from the Catholique Churche of God. Wée haue foresaken the dangerous companie of them, that haue turned the Churche of God into a caue of Théeues: whose compan••e God by special woordes hath willed vs to foresake. For thus the Almighty saithe vnto vs, O my people, come out from her,* 1.28 and be not partetaker of her sinnes: leaste ye take parte of her plagues.

The mater of Reseruation is onely pasted on, and vtterly impertinente, and nothinge belonginge to this question. How be it, onlesse M. Hardinge had vsed the aduantage of this Digression, he had passed ouer this whole Article without na∣minge of any Doctour. I graunte, The Sacramente in the Olde time in some certaine Churches was Reserued: how be it, not to be woorshipped with godly ho∣nour, but onely to be receiued in the holy Communion of the people.* 1.29 And Origen emongst other godly Fathers séemeth to mislike the same. For thus he writeth, Dominus Panem, quem Discipulis dabat, non distulit, nec seruari iussit in Crastinum: The Breade, that the Lorde gaue to his Disciples, he differred it not, nor willed it to be Re∣serued vntil the nexte daie.

But touchinge the force of this Article, Cyrillus speaketh not one Woorde, neither of Corporal presence, nor of Fourmes, nor of Accidētes, nor of Crommes, nor of Quantities, nor of Qualities, nor of Putrefaction, or Corruption, nor of the cōminge of Christes Bodie, nor of the Aboade, or Departure of y^e same, nor of any other the like M. Hardinges Mysteries. Therefore this holy Father neither reproo∣ueth our Doctrine, nor chargeth vs, as M. Harding imagineth, with any madnesse. But if he were now aliue, he would accoumpte him madde, and twise madde, that would so madly ra••ke his woordes to so vaine a purpose.

Concerninge the Reseruation of the Sacramente, that Cyrillus speaketh of, the mater stoode thus. Sometimes after that the people had receiued the Holy My∣steries, it happened, that there remained some portions vntouched. These por∣tions so remaininge the godly Fathers, that then were, thought it not méete, to turne to any profane vse: but rather Re••erued them vntil the nexte daie, to be re∣ceiued of the people in the Holy Communion. For as yet there was no Priuate Masse knowen in the whole Churche of God, throughout the worlde.

The Messalian Monkes repined he••eat, and saide, The Sacramente coulde not so longe contin••we Holy. Cyrillus answeareth them, not that the Fleashe, whiche Christe receiued of the Blissed Uirgin, contineweth stil, as inclosed in the Sacra∣ment,

as it is vntruely reported by M. Hardinge, but that Christes Institution, & the Mystical Benediction, whiche he calleth the Quickeninge Grace, continueth stil. And his reason is this: for that al Sacramentes haue their vertue, & Power, not of them selfe, but wholy, and onely from Christe. Wherefore, as Christe is one, & continueth stil without change: euen so muste the Grace, that Christe woor∣keth in vs by his Sacramentes, be likewise one, and continewe stil. And as there is no vertue in the Water of Baptisme, but when it is vsed: euen so there is no vertue in the Breade of the Holy Communion, but likewise onely when it is vsed.

As for the Quickeninge Grace, it is as wel in the one Sacramente, as in the other. S. Ambrose saithe, Aqua Baptismatis habet Gratiam Dei, & Praesentiam Tri∣nitatis: * 1.30 The VVater of Baptisme hath the Grace of God, and the presence of the Holy Trinitie.* 1.31 And in the Nicene Councel it is written thus: Cogita aquas plenas ignis Coelestis: Imagine this VVater to be ful of Heauenly fiere. And this Grace is not onely for one houre, or twoo, but lasteth, & continueth stil. So S. Augustine saithe, Arca Testamenti, quamuis ab hostibus capta, Virtutem tamen suae Sanctificationis non a∣misit: The Arke of God, notwithstandinge it were taken, and carried a waie by the Enimies, yet it loste not the vertue of the former holinesse,* 1.32 that was in it.

Yet may not M. Hardinge vpon occasion hereof, either thinke, or say, that this Grace is Really, and Substantially inclosed, either in the one Sacramente, or in the other. B••nauentura saithe,* 1.33 Non est aliquo modo dicendum, quòd Gratia con∣tinetur in Sacramentis essentialiter, tanquam aqua in vase. Hoc enim dicere, est erroneum. Sed dicuntur continere Gratiam, quia eam Significant: VVee may not in any wise saie, That the Grace of God is conteined in the Sacramentes Substantially, and in deede, as VVater is conteined in a Vessel. For, so to say, it were an errour. But Sacramentes are saide, to con∣••eine the Grace of God, bicause they Signifie the Grace of God.

Here the Opinion, that M. Hardinge séemeth to mainteine, is condemned for an errour: And this sentence allowed for true, and Catholique: Sacramentes are saide to cōteine the Grace of God, bicause they Signifie the Grace of God. To conclude, he saith, Gratia est in animis, non in Signis Visibilibus: The Grace is in the Mindes, or Soules of the receiuers: not in the Visible Signes, or Sacramentes.

FINIS.

Notes

• * 1.1

  Augustin. in Psalm. 3.
• * 1.2

  Ambros. De illis qui initian. My∣ster. Ca. 9.
• * 1.3

  Chrysost. in Mat∣thae. homi .83.
• * 1.4

  Augustin. in Psalm. 98.
• * 1.5

  Origen. in Le∣••tti. homi. 7.
• * 1.6

  Vigilius contra ••••••ychem li. ••.
• * 1.7

  De Con. Dist. 2. Prima.
• * 1.8

  Cyrillus in Io∣han. lib. 11. ca. 3.
• * 1.9

  Augustin. in Io∣han. tracta. 26.
• * 1.10

  De Con. Dist. 2. Vt quid.
• * 1.11

  Augustin. in Io∣han. tracta. 50.
• * 1.12

  Gelasius contrae Eutychem.
• * 1.13

  Chrysostom. ad Caesarium.
• * 1.14

  Theodoretus Dialogo. 1.
• * 1.15

  In Sermon. ad Infantes. Bed•• in. 1. ad Corin. ••••.
• * 1.16

  Hieronym. ad Pammachi. con. error. Iohann. Hierosolymitani Hilarius contra Auxentium.
• * 1.17

  Biel lection. 84. Antoninus in 3. par. Summae. titul 13.
• * 1.18

  The .248 Vn∣trueth. For this is a nevve fanta∣sie, and not the Doctrine of the Anciente Churche.
• * 1.19

  The Do∣ctrine of the Church▪
• * 1.20

  The .249. Vn∣truthe. For nei∣ther the Scrip∣tures, nor any of the Ancient Doctours &c. leadeth vs thus to beleeue.
• * 1.21

  August. ad Bonifaciū epist. 23.
• * 1.22

  In. 3. quaest. 7•••• ar. 30.
• * 1.23

  De Con. Dist. 2. Vbi pars. In Glosa.
• * 1.24

  Of reserua∣tion of the Sacrament. Exo ••i. 1••.
• * 1.25

  Reserua∣tion.
• * 1.26

  Ad Calo••y∣rium Arse∣noiten. E∣piscopum. citat Tho∣mas parte. 3. q. 76.
• * 1.27

  The .250. Vn∣trueth, standin∣ge in vntrue, and guileful con¦struction.
• * 1.28

  Apocalip. 18.
• * 1.29

  Origen. in. 〈◊〉〈◊〉homil. ••.
• * 1.30

  Ambros. De Sa∣cramen. li. 1. ca. 5.
• * 1.31

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.32

  August. contr•• ••audent. li. 3.
• * 1.33

  In. 4. Senten. Dist. 1. quae. 3.