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.

¶AN ANS••EARE TO M. Hardinges Conclusion.

AS the rest of your Booke, M. Hardinge, may in many respectes seeme very weake, so is there no parte thereof more weake, then your Triumphe at the ende, before the Conquest. Ye saie, ye haue fully answeared the Offer, whiche you cal a Challenge: and haue auouched the Negati••es: and haue fully prooued al that laye in question, by Scriptures, by Examples of the Primitiue Churche, by Olde Councelles, and by Ancient Fathers. VVhereby it appeareth, ye haue some good likinge in that, ye haue doone. It had beene more modestie, to haue leafte the Com∣mendation, and iudgement thereof vnto your Reader: who comparing your Proufes with the Answeares, and layeinge the one to the other, might be hable to iudge indifferently bitweene bothe. For it may wel be thought, that while ye ranne alone, ye were euer the foremoste: and, that makinge your owne awarde, ••e woulde hardly pronounce against your selfe.

The pro••fes, that ye haue shewed vs, are common, and knowen, often alleged, and often answeared: and now brought in, as a companie of maimed Souldiers, to make a shewe. But from you, and from suche conference, and healpe of felowes, your learned frendes looked for some freassher maters.

That ye charge mee with ambition, and selfelooue, and seeking of praise, although it be the weakest of al other your shiftes, yet it is an affection in∣cident vnto the children of Adam: and some men suspecte, that M. Hardinge is not fully emptie of the same. But, he that made the harte, is onely meete to searche, and to iudge the harte. As for mee, as I am nothin••, so I knowe no∣thinge. God forebidde,* 1.1 that I should glorie in any thinge, sauing onely in the Crosse of Iesus Christe.

But where it pleaseth you, so horribly to pronounce your Definitiue sen∣tence, that euerlastinge damnation shalbe the ende of our game, I might wel answeare you with S. Paule, Nolite ante tempus iudicare:* 1.2 Iudg•• not before the time. It seemeth ouer muche for you, so vnaduisedly to take vpō you the office, and person of Christe without Commission. For S. Iohn saith, God hath geuen al iudgement (not vnto M. Harding, but) vnto Christe his Sonne: who, no doubte, wil inquire further of your iudgement.* 1.3 Your owne Gelasius saithe, Nemin•••• grauare debet iniqua sententia: A vvronge∣ful sentence may hurt no man. It behooueth vs, patiently to waite for the Iudgementseate of God.* 1.4 In that day al the secretes of darkenesse shalbe reue∣led.

The wicked, and vngodly cried out against the Prophete Dauid: Non est salus ipsi in Deo eius:* 1.5 He hath no health, he hath no comforte in his God. But Dauid turned him selfe vnto God, and saide: O Lorde, thou re∣ceiuest mee: thou art my glorie: thou liftest vp my heade. If damnation be the ende of al their traueiles, that seeke onely the Glorie of God, and the Trueth of his Gospel, where then shal they be, that so wilfully haue disho∣noured the name of God, and haue burnte his Gospel without cause, and haue condemned it as open Heresie?* 1.6 Certainely, Renegates, Infidelles, Liers, Blasphemers, and Idolaters shal haue their portion in the Lake, that flameth vvith fier, and Brim••toane. The Lordes mouthe hath spoken it. This doubt∣lesse shalbe the ende of their game.

Now, say you, it remaineth, that I perfourme my promise. Yea verily: but, notwithstandinge al that ye haue hitherto saide, muche more it remai∣neth, that you beginne againe, and assay better, to prooue your purpose: that is, that ye leaue your Surmises, and Gheasses: and allege one, or other suffi∣cient Clause, or Sentence, for any of these maters, that, ye say, ye haue proo∣ued. For that ye haue hitherto shewed vs, as vnto any indifferent Reader it may soone appeare, is ouer weake, and wil not serue.

I graunte, ye haue alleged Authorities, sundrie, and many, such as I knew lōge before: VVith what faithe, I doubte not, but by Conference it may soone appeare. Verily, M. Hardinge, I neuer denied, but you were hable to mis∣reporte the Anciente Learned Doctours of the Churche, and to bringe vs the names, and shadowes of many Fathers. The Heretiques of al ages were likewise hable to doo the same. But what credite may wee yelde to suche Allegatiōs? VVhat Errour was there euer so plaine, what Abuse so horrible, but ye haue beene hable to maineteine the same by some coloure of Scriptures, and Fathers? Ye haue defended your Holy VVater by the example of Elizaeus,* 1.7 and by the woordes of the Prophete Ezechiel: Your Pardonnes, by the Prophete Esaie:* 1.8 the open filthinesse, and abomination of your stewes, by the name, and Authoritie of S. Augustine. Suche credite ye deserue to haue, when ye come to vs in the name of holy Fathers.

Ye say, ye haue shaken downe al the holdes of our side: and that, who so seeth it not, is starke blinde, and seeth nothing. So easily, and with so smal adoo, this whole mater is brought to passe. So Iulius Caesar sometime, to de∣clare the marueilous speede, and expedition of his victorie, expressed the same briefely in these three woordes, Veni: Vidi: Vici. I came to them: I sawe them: I conquered them.

Here in few woordes to trauers•• the special pointes, and corners of your

whole Booke, and to shew, by what force, and inginnes ye haue atchieued this enterprise, First ye haue prooued your Priuate Masse, by VVemen, Boyes, Children, Laiemenne, Fables, Dreames, and Visions: your Halfe Communion, by Sicke folke, Deathbeddes, Infantes, and Madde men. Of Christes Institution, of the Scriptures, of the certaine practise of the Apostles, of the General, and knowen vse of the Primitiue Churche, of the Anciente Councelles, of the Olde Canons, of the Holy Catholique Fathers, sauing one∣ly your bare Gheasses, you bringe nothinge. Of your vnfruiteful manner of praieinge in a strange vnknowen tongue, ye allege, neither Authoritie, nor Example: Touchinge the Supremacie of Rome, whiche is the keepe, and Castle of your whole Religion, ye wander far, and wide, and many times bi∣side the way: yet haue ye not founde any Ancient Father, that euer entitled the Bishop of Rome, either the Vniuersal Bishop of the whole worlde, or the Head of the Vniuersal Churche. Thus ye proceede with your Real presence: and so foorth with the rest.

You intreate vncourteously the Holy Fathers, with suche your Transla∣tions, Expositions, and Constructions, not as may best expresse their meaning, but as may best serue to further your purpose. Ye racke them: ye alter them: ye put to them: ye take fro them: ye allege sometime the ende without the beginninge: sometime the beginninge without the ende: Sometime ye take the bare woordes against the meaninge: sometime ye make a meaninge a∣gainst the woordes. Ye imagine Councelles, that were neuer holden, and Canons of Councelles, that neuer were seene. Ye bringe forged pamflettes vnder the names of Athanasius, Anacletus, and other Godly Fathers: by whom, you wel know, and cannot choose but know, they were neuer made.

Your greatest groundes be Surmises, Gheasses, Coniectures, and likelyhoodes. Your Argumentes be Fallacies, many times without either Moode, or Figure: the Antecedente not agreeinge with the Consequente, nor one parte ioined with an other. Your Vntruethes be so notorious, and so many, that it pi∣tieth mee, in your behalfe, to remember them. But the places be euident, and crie Corruption, and may by no shift be denied. And, to forgeate al other your Inconstancie, touchinge the former times, euen now in this selfe same Booke, whiche ye wishe vs to receiue, and so to receiue, as the rule, and stan∣darde of our Faithe, ye say, and vnsay: ye auouche, and recante: and, either of forgeatfulnesse, or for that ye mislike your former saieinges, you are often contrary to your selfe. Ye haue sought vp a companie of new petite Doctours, Abdias, Amphilochius, Clemens, Hippolytus, Leontius, and suche others, Authours voide of Authoritie, ful of Vanities, and Childishe fables. And

no greate marueile. For who so wanteth wood, is often driuen to burne tur∣fes. It had ben good, ye had brought some other Doctours, to prooue the cre∣dite of these Doctours. Ye make no difference bitweene Syluer, and Drosse: bitweene Corne, and Chaffe: bitweene Olde, and New: bitween True, and False.* 1.9 Ye saie, Christe sheadde his Bloude in deede, and verily at his Laste Supper: and that at the same instante of time, he offered him selfe in his Bodie likevvise in Heauen in deede, and verily before God his Father. And these ye cal necessary pointes of the Christian Faithe.

These are the contentes of your Booke: this is the substance of your prou∣fes. Thus, I feare mee, ye know, ye dally, and deale not plainely: thus, ye know, ye abuse the patience, and simplicitie of your Reader. And did you imagin, M. Hardinge, that your Booke shoulde passe onely emonge chil∣dren, or that it shoulde neuer be examined, and come to trial? or, did you thinke, that onely with the sounde hereof, ye should be hable to beate downe, and to vanquishe the trueth of God?

As for your Eloquence, and furniture of woordes, as it serueth wel, to make the mater more salehable in the sight of the simple, so it addeth but smal weight vnto the Trueth. VVise men are leadde with choise of mater, not with noice of woordes: and trie their golde, not onely by the sounde, whiche often deceiueth, but also by the touche stoane, and by the weight. Although your Eloquence may woorke miracles in the eares of the vnlear∣ned, that cannot iudge, yet it cannot turne, neither water into VVine: nor Darknesse into Light: nor Errour into Trueth. There is no Eloquence, there is no coloure against the Lorde.

VVhere as it lik••th you, so bitterly, as your manner is, to calle vs Here∣tiques, and to say, VVee sit in the Chaire of Pestilence, and that the people learneth of vs dissolution of manners, and libertie of the Fleashe, and vvalketh vtterly vvithout sense, or feare, or care of God, It standeth not with your credite, thus with manifest vntruethes, and common sclaunders to en∣uegle your Reader. Balach, when he sawe, he coulde not preuaile against the people of God by force of armes,* 1.10 he began to raile against them, and to curse them, thinkinge, that by suche meanes he shoulde preuaile.

But it is not alwayes Heresie, that an Heretique calleth Heresie. Atha∣lia, when she vnderstoode,* 1.11 that Ioas the right Enheritour of the Crowne of Iuda, was proclaimed Kinge, flewe in her furie into the Temple, and cried out, Treason, Treason. Yet was it not Kinge Ioas, but she her selfe, that had wrought the Treason. The Arian Heretiques called the true Christians, that professed the Faithe of the Holy Trinitie, sometime Ambrosians, some∣time

Iohannites, and sometime Homousians: allowinge onely them selues to be called Catholiques. The Valentinian Heretiques condemned al others, as Grosse, and Earthly: and them selues onely they called Ghostly. The sheepe oftentimes seemeth to straye without the folde, whiles the VVoulfe lurketh, and praieth within.•• Verily, M. Hardinge, who so hateth the intolera∣ble oultrage of your Abuses, and pitieth the miserable seducinge, and moc∣king of the people, and mourneth for the Reformation of the House of God, and desireth to treade in the steppes of the Ancient Catholique Godly Fa∣thers, whose Doctrine, and ordinances ye haue forsaken, and with al sub∣mission, and humilitie of minde, referreth the whole iudgement, and order hereof vnto the vndoubted VVoorde of God, he may not rightly be called an Heretique.

Touchinge loosenesse of life, I marueile, ye can so soone forgeate, either your Churche of Rome, where,* 1.12 as S. Bernarde saide in his time, From the Heade to the Foote, there vvas no parte vvhole: Or the Popes Holinesse owne Palace:* 1.13 where, as the same S. Bernard saith, Mali proficiunt, boni deficiunt: The vvicked grovv forevvarde, the godly goe backevvarde.

Verily,* 1.14 wee haue neither Stewes, nor Concubines, nor Corteghianes sette out, and deckte as Ladies, nor Priestes, nor Prelates to waite vpon them, as, by your owne frendes Confession, there are in Rome. There is no Vertue, but wee auaunce it: there is no Vice, but wee condemne it. To be shorte, a light wanton emongest vs, if she were in Rome, might seeme Penelope.

Ye saye, There are non••, but a fevv, light, vnstable personnes of 〈◊〉〈◊〉side.

And therefore of good wil, and frendship ye counsel mee to returne to you againe. But a fewe, say you? and the same vnstable, and light personnes? Surely, M. Hardinge, if you coulde beholde the woonderful woorkes, that God hath wrought in the Kingedomes, of Englande, Fraunce, Denmarke, Polonia, Suecia, Bohaemia, and Scotlande: and in the noble states, and Com∣mon VVeales of Germanie, Heluetia, Prussia, Russia, Lituania, Pomerania, Austria, Rhetia, Vallis Tellina, &c. ye woulde not greately finde fault with the number, nor thinke, that they, whom it hath pleased GOD in al these Kingedomes, and Countries to calle to the knowledge, and feelinge of his holy Gospel, are so fewe. And if ye coulde also consider the extremitie, and cru∣eltie of your side, and the abundance of innocente bloude, that so constantly hath been yelded for the testimonie of the Trueth, ye woulde not so lightly cal them, either vnstable, or light personnes. Certainely, they, whom you seeme so lightly to esteeme, are Kinges, Princes, Magistrates, Councellers, and the grauest, and greattest learned Fathers of Christendome. If it please God of

his mercie to blisse, and increase, that he hath begonne, within fewe yeeres ye shal finde but few, that wil so lightly be deceiued, and folowe you. In al Countries they flee from you, and forsake you Ye can no lenger holde them, but either by Ignorance, or by force, and Tyrannie. The people, whom it liketh you to cal••e Dogges, and Swine, are neither so beastly, nor so vnsensible, and voide of Reason, but that they are hable now, to espie them, by whom they so often haue beene deceiued. They are hable now to discerne the Truethe, from Falshead: and the true Shephearde, from a stranger: and lamente your pitiful case, that are so suddainely fallen backe, and walter so misera∣bly in your errour.

VVhere as you in so earnest sorte, and with suche protestation of frendship, counselmee to leaue Christe, and to folowe you: as your counsel ioined with Truethe, were very holsome, so standinge with manifest Vntrueth, it is ful of danger: and the more vehemente, the more dangerous, Certainely, Heretiques, and Infidelles, to increase their factions, haue euermore vsed the like persuasions. But wee may heare no Counsel against the Counsel of GOD. Aristotle sometime saide, Socrates is my frende, and so is Plato: but the frendship of Trueth is best of al. VVee cannot beare witnesse a∣gainst GOD: wee can not say, Good is Il, and Il is Good: Light is Dark∣nesse, and Darknesse is Light.* 1.15 VVee cannot be ashamed of the Gospel of Christe: it is the mighty povver of God vnto Saluation.

And, with whom then woulde ye haue vs to ioine? Examine the weight, and circumstance of your Councel. VVhom should wee flee? whom shoulde wee folowe? Leaue affection: leaue fauour of partes: and iudge vprightly. VVoulde ye haue vs, to ioine with them, that haue burnte the VVoorde of God: and scornefully c••lle it a Shippemans hose, and a Nose of VVaxe? That mainetaine manifest, and knowen errours? That calle Goddes people Dogges, and Swine? That say, Ignorance is the Mother of true Deuotion? That force the people to open Idolatrie? That forebidde Lawful marriage: and licence Concubines, and Common Stewes? That haue diuised vnto them selues a strange Religion, without either Scriptures, or Ancient•• Councels, or Olde Doctours, or Example of the Primitiue Churche? That haue turned their backes to God•• that haue deceiued the people? That hau•• made the house of God a Caue of Theeues? VVhom so many Kinge∣domes, and Countries, and infinite thousandes of Godly people haue foresa∣ken? From whom the holy Ghost by expresse woordes hath commaunded vs to departe?* 1.16 For so it is written, Come avvay from her, O my people, that ye be not par••etakers of her sinnes: lest ye be also partetakers of her plagues.

VVoulde ye counsel vs, M. Hardinge, to forsake the VVoorde of Life, and the companie of al them, that haue geuen their Bodies, and Bloud for the testimonie of Christe, and to ioine with these?

Ye saie, VVee may haue the Example, and Companie of one Staphylus, and Balduinus, and VVicelius, that haue doone the like. Ye might also haue added the Example, and Companie of Iudas the Traitour: of Iulianus the Renegate:* 1.17 and of others the like, of whom S. Peter saithe, They are turned backe, to feede vpon their vomite, as shamelesse Dogges: and to vvallovv a∣gaine in their mire, as filthy Svvine. I wil saye nothinge of you, M. Har∣dinge. Notwithstandinge ye know, whose examples ye haue folowed. Tertullian saithe thus:* 1.18 Christus ait, Fugite de Ciuitate in Ciuitatem. Sic enim quidam argumentabatur: sed & ipse fugitiuus: Christe saide, Flee from Citie to Citie: So there is one that vsed to reason: but he him selfe vvas a Fugitiue.

I consider wel their dooinges, and stande in horrour of their endes: Some suche of your side haue died in miserable desperation, with terrible witnesse against them selues, that they had wrought against their owne Conscience: as it is faithefully testified vnto the worlde. One of these three, as it is re∣ported, and openly published, by them that know him best, hath altred his whole Faithe seuen times within the space of seuenteene yeeres: and there∣fore is wel resembled to the Olde Apostata Ecebolius.* 1.19 S. Peter saith, It had been better for them, neuer to haue knovven the vvay of Righteousnesse, then hauing once receiued knovvledge, aftervvarde to turne avvay from▪ the holy Commaundement.* 1.20 It is an horrible thinge, to falle into the Handes of the Li∣uinge God.* 1.21 S. Paule saithe, VVho so hath once receiued the light of God, and hath felte the svveetenesse of the Heauenly gifte, and hath beene partaker of the Holy Ghoste, and hath once tasted of the good VVoorde of God, and aftervvarde falleth avvay, It is not possible for suche a one, to be re∣nevved by repentance. I wishe you in GOD, and vnfainedly, M. Har∣dinge, to be ware hereby. These woordes, and Examples are marueilous horrible.

Although these,* 1.22 and suche others can denie God, yet God cannot denie him selfe.* 1.23 VVhat, saithe S. Paule, if certaine of them be fallen avvay? Shal their infidelitie make frustrate the Faithe of GOD? God forebidde. For GOD is True: and al menne are liers.

Of your personne, as I promised, I wil say nothinge. Goddes woorkes be woonderful.* 1.24 He calleth, vvhom he vvil: and vvhom he vvil, he maketh harde. He called Paule from his horse: Elizaeus from the Plough: the A∣postles from their Nettes: and the Theefe on the Crosse, vpon the Suddaine.

But if some simple one, or other, of them, whom you so vncourteously haue

despised, should say thus vnto you: M. Harding, not longe sithence ye taught vs the Gospel, euen in like sorte, and fourme, in al respectes, as it is taught vs now. VVee remember bothe your woordes, and also the manner, and courrage of your vtterance. Ye tolde vs of the Paper walles, and painted Fiers of Pur∣gatorie: Ye saide, Rome was the sinke of Sodome: ye saide, your Masse was a heape of Idolatrie, and the Mysterie of Iniquitie: ye wisshed your voice had benne equal with the greate Belle of Oseney, that ye might ringe, as ye then saide, in the duleares of the deafe Papistes. Noman was so vehement, and so earnest, as you. The whole Vniuersitie, and Citie of Oxforde, the Crosse at Paules, and other like places of greate concourse can wel recorde it. Ye bade vs then beleeue you vpon your credite: and wee beleeued you. The Prince died: an other was placed. Suddainely ye had quite forgotten al, that ye had taught vs before: and had as suddainely learned other thinges, al contrary to the former: whiche, ye tolde vs, ye neuer knew before: and yet, with one face, and one conscience, ye required vs earnestly to beleeue you stil, euen as we had donne before. As though your bare woorde were the rule of our Faith▪ and, what so euer you shoulde saye, true, or false, wee simple people were bounde of necessitie to beleeue you. How be it, wee thinke, if ye telle vs trueth now, then ye deceiued vs before: if ye tolde vs Trueth before, then ye deceiue vs now. And thus it cannot be denied, but this way, or that way, ye haue decei∣ued vs. And how may wee know, whether you speake, as you thinke, or dissemble with vs now,* 1.25 as ye did before? Surely S. Iames sheweth vs, That a man of double minde is euer vnconstante in al his vvaies.

VVee marueiled, how ye coulde atteine to al this Doctrine, specially in so short a time: but moste of al, in suche perfection. For, the Scriptures are large: and wee heare say, the Councelles are sundrie: the Doctours Volumes are longe, and many. So suddainely in seuen daies, to reade them al, and so to reade them, it was not possible. You may by your eloquence persuade vs many thinges. But this one thinge ye can neuer persuade vs. You wanted time: it is not credible: it was not possible. Therefore ye must needes say, ye were taught these thinges, euen as the Prophetes were, by Reuelation.

If any of al your olde hearers, woulde thus put you in remembrance, alas what answeare coulde you make him?

But, it was not you, M. Hardinge: it was the time. If the time had beene one, you had stil continued one. But ye were forced to know, that ye knewe not: and to thinke, that ye thought not: and so, to beleeue, that ye beleeued not. How be it, S Hilarie saithe, Quae ex necessitate est, Fides nō est: Forced Faithe is no Faithe.

Ye saye, VVho so euer shal attempte to ansvveare your Booke, shal sweate in vaine. His labour shalbe, as vvas the Commendation of Baldenesse, or of Ignorance, or of Folie: as a floorishe, as a Smoke, as a Smooder, and as, I know not what. The force of your Eloquence is so inuincible: No Trueth is hable to withstande it. Suche affiance ye woulde seeme to haue in the bewtie of your Cause.

Here, I beseeche you, geue me leaue, once againe to put you in remem∣brance of the Contentes, and Substance of your trauailes. Thinke you in soothe, M. Harding, or woulde ye haue vs to thinke, that your maimed Alle∣gations: your vntrue Translations: your wreasted Expositions: your Coun∣celles neuer holden: your Canons neuer, nor made, nor seene: your Epistles neuer VVritten: your Amphilochius, your Abdias, your Clemens, your Le∣ontius, your Hippolytus, and other like fabulous pamflettes, and forgeries, so lately founde out, so longe lacked, and neuer missed: your Additions, your Diminutions, your Alterations, your Corruptions of the Doctours: your Con∣trarieties, and Contradictions against your selfe: your Surmises, your Gheas∣ses, your Dreames, your Visions: your Elenches, your Fallacies, your seely Syllogismes, without either Moode, or Figure, or Sequele in Reason: and, to conclude, your Vntruethes, so plaine, so euidente, so manifest, and so many can neuer be answeared? Is Simple Trueth become so weake? Or, is Errour, and Falshead growen so stronge?

O M. Hardinge, you know right wel the weakenesse of your side. No∣man seeth it better, then your selfe. If you wil dissemble, and say, ye ••e it not, Open your eies: beholde your owne Booke: and you shal see it. You haue forced the Olde Doctours, and Anciente Fathers, to speake your minde, and not their owne. And therefore they are now your Children: they are no Fathers: they are now your Scholars: you haue sette them to Schoole: they are no Doctours. You shoulde haue brought some Trueth for proufe of your purpose: The VVorlde wil not now be leadde with Lies.

These be cases, not of VVitte, but of Faithe: not of Eloquence, but of Truethe: not inuented, or diuised by vs, but from the Apostles, and Holy Fathers, and Founders of the Churche, by longe succession brought vnto vs. VVe are not the Diuisers thereof, but onely the Keepers: not the Maisters, but the Scholars. Touchinge the Substance of Religion, wee Beleeue, that the Anciente, Catholique, Learned Fathers Beleeued: wee doo, that they did: wee saie, that they saide. And marueile not, in what side so euer ye see them, if ye see vs ioine vnto the same. It is our greate Comforte, that wee see, their Faithe, and our Faithe to agree in one. And wee pitie, and lament your

miserable case, that hauinge of your selues erected a Doctrine, contrarie to al the Anciente Fathers, yet woulde thus assay to coloure the same, and to de∣ceiue the people onely with the names, and titles of Anciente Fathers.

S. Cyprian* 1.26 saithe, Lies can neuer deceiue vs longe. It is Night, vn••il the Day spri••ge. But, vvhen the day appeareth, and the Sunne is vp, bothe the Darkenesse of the Night, and the Theaftes, and Robberies, that in the dark∣nesse vvere committed, are faine to geue place. Now the Sonne is vp: your Smooder is scattered. God with his Truthe wil haue the victorie. The Heauens, and the Earthe shal perishe: But the VVoorde of God shal neuer perishe.

O M. Hardinge, O fight no lenger against GOD. It is harde to kike against the spurre. To maineteine a faulte knowen, it is a double faulte.

Vntrueth cannot be shielded, but by Vntrueth. Errour cannot be defen∣ded, but by Errour. And the mouthe, that speaketh Vntrueth, killeth the soule.

God directe our Hartes, that wee be not ashamed of his Gospel: but that wee may see it, and be seene to see it. God make vs the vessels of his mercie: that wee may haue pitie of Sion, and builde vp againe the broaken walles of his Hierusalem, to the Honoure, and Glorie of his Holy Name, Amen.

Vigilius contra Eutychem, li. 1.

Haec est Fides, & professio Catholica: quam Apostoli tradiderunt: Martyres roborauerunt: & Fideles hucus{que} custodiunt.

This is the Faithe, and Catholique profession: whiche the A∣postles haue deliuered: the Martyrs haue Confirmed: and the Faithful keepe vntil this day.

FINIS.

Notes

• * 1.1

  Galat. ••.
• * 1.2

  1. Corin. 4.
• * 1.3

  Iohan. 5.
• * 1.4

  1. Corin. 4.
• * 1.5

  Psalm. 3.
• * 1.6

  ••pocalyp. 21.
• * 1.7

  ••. Regum. 4.
• * 1.8

  Esai. 40. Augustin. De Ordine.
• * 1.9

  Articl. 17. diui. 4. &. 7.
• * 1.10

  Numer. 22. & 23.
• * 1.11

  4. Regum. 11.
• * 1.12

  Bernard. in Cō∣uersione Pauli.
• * 1.13

  De Considera∣tio. lib. 4.
• * 1.14

  In Concil. De∣lectorum Car∣dinalium.
• * 1.15

  Roman. 1.
• * 1.16

  Apocal. 18.
• * 1.17

  2. Petr. ••.
• * 1.18

  Tertullian. De Fug•• in perse∣quutione.
• * 1.19

  •• Petr. 2.
• * 1.20

  Hebrae. 10.
• * 1.21

  Hebrae. 6.
• * 1.22

  2. Timoth. 2.
• * 1.23

  Roman. 3.
• * 1.24

  Roman. 9.
• * 1.25

  Iacob. 1.
• * 1.26

  Cyprian. li. 1. epist. 3.