A detection of sundrie foule errours, lies, sclaunders, corruptions, and other false dealinges, touching doctrine, and other matters vttered and practized by M.Iewel, in a booke lately by him set foorth entituled, a defence of the apologie. &c. By Thomas Harding doctor of diuinitie.

Of the Sacramentes of the Churche. The thirde Chapter.

Iewel. Defence. Pag. 103. & 104.

M. Harding saith, there be seuen Sacramentes, vvhich (as he saith) do not only signifie a holy thing, but also doo make holy those, to vvhom they be adhibited. But hovv can Matrimonie sanctifie a man, and make him holy? Or by vvhat institution of Christ conteineth it grace in it selfe, and povver to sanctifie?

Harding.

S. Paule answereth you thus. Ye husbandes loue your wi∣ues, as Christ hath loued his Church. And then he pro∣ueth the wife to be the flesh of the husband, as also the Church is the body of Christe. And so both waies the Prophecie of Adam is verefied, that two shalbe in one flesh. Sacramentum hoc magnum est in Christe & Ec∣clesia. This is a great Sacrament (or a great Misterie) in Christe and the Churche. For we stand not now vpon the worde, but vpon the thing. What is that great My∣sterie? First Matrimonie is alwaies a coniunction of two in one, both by natural consent of myndes and also (if it be consummate) by corporal coniunction. Now by Christes institution, that coniunction is also made in∣separable, when he said, That which God hath ioined toge∣ther, let not man separate, or put a sunder.

Nowe then this coniunction is made to be insepa∣rable betwen faithful persons, it is directed by Christ, and instituted purposely to signifie his inseparable con∣iunction with the Church. And whiles it is instituted of Christe to signifie that thing, it is made a Sacrament, or Mysterie, whereunto Christe geueth grace, and holi∣nesse

for that purpose. For when any thing, or action is appointed by Christ to signifie a holy thing in Religion, that action is thereby made a Sacrament, and doth san∣ctifie the worthy receiuers of it. We see that Circumci∣sion might be made, and was vsed among some Infidels, and to them it was no Sacrament. But when the faithful were commaunded to circumcide them selues, to signi∣fie the Circumcision of the harte, which Christe should make in them that beleeued, by his spirit and grace: then Circumcision was made a Sacrament, and did sanctifie the worthy receiuer. Euen so it is in Matrimonie, as S. Augustine saith. Quoddam Sacramentum nuptiarum com∣mendatur fidelibus coniugatis. Vnde dicit Apostolus, viri diligite vxores vestras, sicut & Christus dilexit Ecclesiam. A certaine Sacrament of Marriage is commended vnto the faithful married personnes. Whereupon the Apo∣stle saith, ye men loue your wiues, euen as Christe loued his Churche. Huius proculdubio Sacramenti res est, vt mas & foemina connubio copulati, quàm diu viuunt, inseparabili∣ter perseuerent. Nec liceat excepta causa fornicationis, à con∣iuge coniugem dirimi: hoc enim custoditur in Christo, & Ec∣clesia, vt viuens cum viuente in aeternum nullo diuortio se∣paretur. The thing doubtlesse of this Sacrament is, that the man and woman ioyned together in Marriage, as long as they liue, continew together vndisseuered, and that it be not lauful for the one to be separated from the other, but for fornication. For this thing is kept in Christ, and the Church, that he lyuing with the liuing for euer by no diuorce be separated.

Here we learne, not only that the name, but also that the thing of a Sacrament is in the Marriage of Christians:

which thing doth sanctifie those persons, that come wor∣thily to Marriage. For as Marriage was from the begin∣ning ordeined to begete Children, so by Christ it is ordei∣ned to a higher signification, verely not to be separated, whiles the parties married together doo liue, and there∣by to signifie Christes inseparable vniō with his Church. And as that vnion of Christ with vs is an inseparable san∣ctification to faithful men, so is the signe thereof a special sanctification to them, who married in our Lorde. It is knowen, that as S. Augustine assigneth, there are, tria bona matrimonij, fides, proles, & Sacramentum: Three good thinges are in Mariage, the faith (or fidelitie of wedlocke which the man, and wife must kepe, rendring duetie the one to the other) the childe which is brought foorth, and the Sacrament, whereof Christ said, That which God hath ioyned, let not man separate.

Iewel. 042.

The Fathers intreating of the Sacramentes, haue vsed vehement, and great vvordes, &c.

Harding.

Whiles you hunte for wordes, and Phrases, you consi∣der not, that the Church of God had the practise of cer∣taine thinges, whereby the Fathers wordes were perfite∣ly vnderstanded. Restore vs those thinges, whiche you can not denie to haue ben in the Primitiue Churche, as holy oile, Chrisme, Monckes, consecrated Virgins, Altars, and Sacrifice for the quicke and dead, with other suche: and then talke you of wordes, what you list. I accompt it labour lost to dispute with you about Phrases of speach, vpon which Christes faith dependeth not: but vpon his Institution, and the practise and custom of his Churche,

the best interpreter of the same.

Iewel. Pag. 206.

The Sacramentes of the old, and of the nevv lavv, in truth, and sub∣stance are al one.

Harding.

I knowe not what you meane by Truth, and Substance. I confesse the effecte of them al tendeth to one ende: That is to ioyne vs with God, and with Christe, in harte, wil, and glorie. But after Christes incarnation, grace is more copiousely distributed by corporal instrumen∣tes, to the ende we maie learne to seeke our saluation by the fleash and body of Christe, who was made Man to saue vs. And therefore although grace be only in our soules, yet the ordinarie meane of receiuing grace, com∣meth to vs by the Sacramentes, accordingly as it is said, He that beleueth, and is baptised, shalbe saued. Baptismus (saith S. Chrysostom) corporis mundatio non est, sed animae. Baptisme is not the cleansing of the Body, but of the Soule. Now the Soule is cleansed only by grace. There∣fore baptisme geueth grace, as an instrument appointed therto by Christ. And al we being many are one bread, and one body, which partake of the one bread, to wit, of the body of Christ, saith S. Paule. Whose sinnes ye forgeue, they are for∣geuen. And he that is annointed with oile by the Priestes of the Church praying for him, in the name of our Lord, shal haue his sinnes forgeuen him, if he be in any.

Iewel.

M. Harding vvil replie: S. Augustine saith, the Sacramentes of the new testament geue saluation. But his meaning is this, Our Sacra∣mentes teache vs, that Saluation is alreadie come into the vvorlde.

Harding.

So then Dare, is to teach, and Salus, is saluation come into the world. Here is gaye geare for wantons, to dally with wordes, in matter of our Saluation.

Iewel.

S. Augustine saith in an other place: The Sacraments of the olde lavv vvere promises of thinges to be accomplished: our Sacraments of the nevv lavv are tokens that the same promises be alreadie accomplished.

Harding.

If your wordes had any pith in them, I would laye them out at large and answer them fully: But now I graunt al that you saie. What then? Wil it folow, that bicause our Sacramentes doo shewe, that Christe is al∣readie come, therefore our Sacramentes geue no grace? For that is the point whiche you denie. Nay rather they geue grace therefore, bicause they shew so much by his Institution. For Christe maketh not naked shewes, his wordes worke, and his deedes be effectual in the soule, and his Sacramentes both shew that, whiche is done, to wit, the death of Christe, and make vs partakers of the grace purchased by the same. He that eateth Christes fleash, sheweth his death (saith S. Paul) and he that eateth my fleash (saith Christ) hath life euerlasting. Marke, how our hauing of life goeth together with our shewing of Christes death. You diuide these matters, and make Christes Sacramentes only to be shewes.

Iewel.

M. Harding saith our doctrine is but in a corner of the vvorld, and that therfore Christ hath geuen this vvatchevvorde of vs, beleue them not. Hovvbeit so many kingdoms, Countries, Common vveales, as professe this daye the Gospel, vvould make a good large Corner of the Church of God.

Harding.

I looke not only to your present state, M. Iewel: but I looke a litle backward. For Christes Church began not with Frier Luther within these fiftie yeres, but fifteen hundred yeres past. Your Church is not yet very great, and nothing so great, as the Arians was. Howbeit fiftie yeres past it was so smal, that not only Christ, but euen Photinus, or Pelagius would haue benne ashamed of you. For your candle was vnder a bushel, and your congrega∣tion in the desert, or in the secrete partes of the house, which kinde of Congregations, Christ willed vs not to beleeue. For his Citie is alwaies vpon a Hil, and can not be hid.

Iewel. Pag. 208.

Christ meant of Antichrist, as it is very likely, vvhen he said, beleue them not. For out of the very true Churches come deceiuers, as Chry∣sostome saith.

Harding.

And you are the members of Antichrist: for you came out of the true Churche, when you went from vs.

Iewel. 208.

Verely hovvsoeuer M. Harding vvil shift this matter, the plaine vvordes seeme rather to touch him, and his companie, then either Luther, or Zuinglius, or any other. For they can point vvith their fingers, and say, here is Christe, and there is Christ: Behold in this pixe are three Christes: in that fiue: in that seuen: in that moe. Therefore it is likely that Christ geueth vs this special vvatchvvord of them, and such o∣thers, beleeue them not.

Harding.

If those wordes, here is Christ, and there is Christ, were

meant of his body in the Sacrament, euen at his owne Supper it might haue ben said, here is Christ, and there is Christ. For in euery Apostles hand, or mouth Christ then was. For as S. Ambrose witnesseth, In illo Sacramento Christus est, quia corpus Christi. Christe is in that Sacra∣ment, bicause it is the body of Christe.

S. Chrysostom of purpose answereth your foolish ob∣iection: Quoniam in multis locis offertur (Christus) multi Christi sunt? Nequaquam, sed vnus vbique est Christus, & hîc plenus existens, & illic plenus, vnum corpus. Bicause Christ is offered in manie places, are there manie Chri∣stes? No, not so. But one Christ is in euery of the places, being fully here, and fully there, it is one body.

Againe this Sacrament was preserued euen in the Pri∣mitiue Church, and sent by Deacons to those, that were absent, as S.a Iustin{us} the Martyr, and S.b Irenaeus do wit∣nesse. Exuperius also the Bishop of Tholosa (as S.c Hierō sheweth) carried it in a wicker basket. So that it is but the lewd Sowters Diuinitie, to expounde, here is Christ, and there is Christ, of the being of Christes bodie in the Sacra∣mēt. And what was Christes meanīg in those wordes, it is expressed in the Gospel, that diuers false prophets should arise in diuers corners of his Church, as Arius at Alexan∣dria, Nestorius at Cōstātinople, and likewise other Arch∣heretikes in other corners, of the which euery one should chalenge Christ to him: As for example, that Iohn Hus would say, Christ is wel preached with vs in in Bohe∣mia onely: Not so quod Luther, but Christ is wel prea∣ched here at Wittenberg only. Zuinglius then would say no thereunto, but that he is wel preached at Zurich on∣ly. Nay saith Caluine, he is most excellently, and most

purely preached at Geneua. Tush quod Suenkfeldius, he is better preached in Silesia. Ye are al deceiued quod Waldo, he is best of al preached in certaine dennes about Lions. I perceiue quod Bernardinus Ochinus, ye neuer were in Polonia: for there is the very syncere woorde of God professed, and the doctrine for a man to haue mo wiues at once, is allowed. But Osiander for his parte crieth out, that in Prussia the Gospel hath more libertie, bicause Duke Albert is for his owne tooth. Wel quod Brentius, when al is done, there is no doctrine like to the Vbiquitie frankly taught in the Duchie of Wirtemberg. Ye are al far out of the waie, say the Anabaptistes, for Friseland is alone, and there onely Christ is truly prea∣ched, and that should wel appeare, if our kingdom be∣gonne at Muster had gonne forward.

Now last of al crepeth me forth one Browne at Lon∣don, with his vnspotted Congregation, otherwise called Puritanes. As we come laste, say they, so we are purest, and cleanest of al others. For we wil haue no iote of the Popes dregges, nor any religion, what so euer hath ben to fore. awaie with al: for al was naught vntil we came, and our waie doubtlesse is without fault. These and many o∣ther contrarie Sectes (M. Iewel) chalenging eche one of them the truth to them selues, are these Corner crepers, who ceasse not to crie, here is Christ, and there is Christ, of whō we are al warned to beware. For in the meane time Christ is preached truly in the only Catholike Church, in the light of the world, where his Candle stādeth vpō the Cādlestick to geue light to al that are in his great Howse. And in this sense do al the Fathers expoūd these words of Christ, as I might at large shew, if I had your boastīg vaine,

and coueted to seeme to say much vpon euery thing, be-it neuer so plaine.

Iewel. 208.

M. Hardings fellovves are not yet vvel agreed vvhat to make of their ovvne Consecration.

Harding.

Your long needelesse processe is answered with one worde. Their question is concerning a point not neces∣sarie, to wit, how Christ did consecrate. But they are al agreed, that he made and consecrated his owne body and bloud, by what meanes so euer he did it.

Iewel. 209.

VVe vse the vvordes, that Christ vsed. If Christ and his Apvstles cō∣secrated, then do vve vndoubtedly likevvise consecrate: And our inten∣tion is to doo that, Christ hath taught vs to do.

Harding.

Christ was a Priest, and consecrated as a Priest, asa S. Cyprian, andb S. Hierom doo witnesse, that as Mel∣chisedech in foreshewing the figure of Christ had done, panem, & vinum offerens, offering breade and wine: ip∣se quoque veritatem sui corporis & sanguinis repraesentaret, Christ him selfe also should make present the truth of his body and bloud. And when Christ had thus consecra∣ted his body and bloud, then he made his Apostles also Ministerial Priestes, saying, doo ye this (wherein is con∣teined, make this) in my remembrance. And so they con∣secrated alwaies as Priestes, and taught vs the oblation of the new testament, as S. Irenaeus witnesseth. But as for you M. Iewel, beleeuing, there is no external priest∣hoode,

and refusing to take the Sacrament of O••ders, which the Church hath alwaies had: how can you haue either the intention to consecrate, and offer vp Christes body, or to do that thing, whiche you falsly beleeue may not be donne?

Iewel. Pag. 209.

There is the body of our Lord (saith M. Harding) be the receiuers be∣leeuing, or not beleeuing. But S. Augustine saith: This is the eating of that meate, and the drinking of that drinke, that a man dvvel in Christ, and haue Christ dvvelling in him.

Harding.

That is in deede the worthy eating, and drinking, wher∣of S. Augustine speaketh. But S. Paule sheweth, that he, who eateth vnworthily that meate, is giltie of the body of our Lord, which should not be so by his eating, except it were the body of our Lord, which he doth eate.

Iewel. Pag. 109.

Origen saith, Est verus cibus quem, nemo malus potest edere. Etenim si malus posset edere corpus Domini, nō scriberetur, qui edit hunc panem, viuet in aete••num. The body of Christ is the true foode, vvhiche no euil man can eate. For if the euil man could eate the body of our Lord, it should not be vvritten, he that eateth this bread, shal liue for euer.

Harding.

You haue fowly corrupted this place M. Iewel. Ori∣gen speaketh not of the Sacrament in those wordes, nor of the Sacramental eating. Yea expressely hauing spokē before of the Sacramēt, he endeth his talke thereof in this sort. Et haec quidem de typicosymbolico{que} corpore. And these thinges I haue said of the typical and figuratiue bo∣dy. Where it is to be noted, that the Sacrament is called a figuratiue body, bicause it is made present for a figura∣tiue

purpose, that is, to thend the death of the same body (whiche death is: nowe past and absent) may be re∣membred most effectually by the presence of the selfe same body, that died. Nowe goeth Origen forward, saying: Multa porrò & de ipso verbo dici possent, quod factum est caro, verúsque cibus, quem qui comederit, om∣nino viuet in aeternum, quem nullus malus potest edere. Et enim si fieri posset, vt qui malus adhuc perseueret, edat verbum factum carnem, cùm sit, verbum & panis vinus: nequaquam scriptum fuisset, quisquis ederit panem hunc, vi∣uet in aeternum. Moreouer muche might be said of the word it selfe, how that it was made fleash, and the true foode, the whiche, he that eateth, shal be sure to liue for ouer, the whiche no euil man can eate. For if it could so be, that he, who continueth euil stil, should eate the worde made fleash, whereas it is the woorde, and liuing bread, it should not haue ben written, whosoeuer eateth this bread, shal liue for euer.

These are the true wordes of Origen. But M. Iewel hath so mangled them, that the sense is cleane altered. For in steede of verbū caro factum, the worde made flesh, he hath placed the body of Christ, referring it to the Sa∣crament. And whereas in Origen it is (edere) verbum fa∣ctum carnem (to eate) the word made flesh: he hath made exchange thereof into edere corpus Domini, to eate the body of our Lorde. And so whereas Origen meant, that euil men can not eate spiritually, and effectually the Di∣uinitie of Christ, so as it dwelleth corporally in his flesh: M. Iewel hath taught him to say, that an euil man can not in the Sacrament eate Christes bodie.

Iewel. Pag. 210.

VVe say vvith S. Augustine the Sacrament is not our Lorde, but the bread of our Lord.

Harding.

S. Augustin denieth not the Sacramēt to be our Lord, he hath no such wordes. Howbeit we our selues would denie it, in some sense. For some tyme the Sacrament is taken for the forme of bread and wine, and that in deede is not our Lord.

Iewel. 212.

M. Harding might accompt not only seuen, but also seuenteen sundry Sacramentes.

Harding.

I accompt onely seuen in such sense, as the Churche properly taketh a Sacrament. And how that is, I shewed before.

Iewel. pag. 213.

Thus vve say it can not be proued, that this number is so specially ap∣pointed. As for the reasons of seuen seales, seuen trumpettes, seuen starres, seuen golden Candelstikes, and seuen eyes, they are childish.

Harding.

We ground not our seuen Sacramentes vppon those similitudes. Albeit if any man applie some of those mat∣ters to the seuen Sacramentes, it is not childishely done: seing S. Augustine confesseth, that the Mysteries of num∣bers be great in the holy scriptures.

Iewel. 213.

Vnto euery Sacrament tvvo thinges are necessarie: a sensible outvvard Element, as in Baptisme VVater, in our Lordes Supper Bread and VVine, and the vvord of Institution.

Harding.

Thus farre we are agreed with you.

Iewel.

Matrimonie, Order, and penaunce haue the vvoorde of God, but they haue no outvvard creature or Element. Extrems Vnction, and Confirma∣tion, haue neither vvoorde, nor Element.

Harding.

To answere you herein M. Iewel I can not doo bet∣ter, then to send you to the Councel of Florence, and to the bookes, wherein the order of our Sacramentes are conteined. Where you shal finde, that there lacketh neither the woorde of Institution, nor conuenient Ele∣ment. It is yenough to vs, that both by the woorde of God, and by the perpetual doctrine of the Churche we are taught, that these seuen are Sacramentes. Confir∣mation is proued in the Actes of the Apostles: Extreme Vnction in the Epistle of S. Iames: Order in S. Luke, and in S. Iohn. Now baptisme, and our Lordes supper, your selfe graunt: of penaunce, and Matrimonie I haue said sufficiently already. To be short, we are in possession of seuen Sacramentes: neither can you, nor any man now aliue, or that euer liued sith the Apostles, shewe, that e∣uer the Church was without so many Sacramentes. Im∣pugne them when you list, I doubt not but you shalbe answered. For that ye haue said hitherto is litle worthe, and most thinges are lyes.

Iewel. pag. 213. & 214.

The auncient Fathers hauing occasion to intreate of purpose, and spe∣cially hereof, speake only of tvvo Sacramentes, and so Bessarion namely saith.

Harding.

None of them al hath written purposely of al the Sa∣cramentes of the Church, but as occasion serued, they now speake of two, now of moe. Of two they speake the more specially, bicause the custome was to geue them both together, to those, that were of discretion.

Howbeit Dionysius Areopagita the most auncient of al, intreateth of many moe, as his booke de Ecclesiastica Hie∣rarchia doth witnesse. Tertullian besides Baptisme, and the body of Christ nameth together with them Anoin∣ting, and Signing, and Imposition of handes. And the Do∣ctours which you bring, affirme two, but they denie not moe. Yea S. Cyprian, whom you cite in the first place, can not be proued there to meane by both Sacramentes, Baptisme, and the supper of our Lorde.

Bessarion saith, two were deliuered plainely in the Scriptures, but he confesseth moe whiche are deliuered also in the Scriptures: though not so plainely as the other two. And he expressely nameth Chrismatis Sacramentum, the Sacrament of Confirmation, or of Bishopping. Of the other Sacramentes in general he speaketh twise in the beginning of that Treatie. Wherefore there is an impud••nt he included in your wordes, where you saie, that I haue in expresse wordes, The onely two Sacraments of the Churche. So that nowe we maie couple you with Beza, ••••o teacheth the same doctrine in his Confession, and iu••••ly cal you bothe false teachers.

Iewel. 214.

Al these thinges not vvithstanding the Tridentine Councel concludeth seuen Sacramentes.

Harding.

So it ought, and maie easily doo M. Iewel, any thing that you haue yet brought, notwithstanding. You proue in dede that there are two Sacramentes, but that there are no moe, you haue not brought so much as one appa∣rent authoritie, Sauing that of Bessarion, who neuerthe∣lesse is vtterly against you. For he beleued, and taught, that there were seuen Sacramentes, as by that Treatie it maye wel appeare. But what should I do good reader, should I now proue that there are seuen Sacramentes? Cer∣tainely it were easy for me so to doo, and to set out a booke of that Argument farre greater, then M. Iewels is. And that may wel appeare true by that Ruardus Tapper, Cardinal Hosius, and Petrus a Soto with diuers other learned menne haue done in this behalfe. I am sure M. Iewel wil not denie, but I were hable to english at the lest that, which I should find in their Latin bookes. And yet therein standeth his whole shewe. For in deede he doth litle els, but english that which the Germaines and Geneuians bookes haue. The vntruthes, and scoffes, that he addeth of his owne, though they be many in number, yet doo they not greatly increase the bulke of his vo∣lume. Besides al other Catholique bookes there hath one benne set forth of late by the learned Iesuites of Di∣linga in Germanie, intituled Augstuiniana Cōfessiō, where in manner no worde is founde besides that, whiche is in S. Augustins owne workes. And there al seuen Sacra∣mentes are proued at large, out of S. Augustin alone, and that maie suffice in this behalfe. For if ye refuse S. Augu∣stines authoritie, I know not whose authoritie ye wil al∣lowe.

Notes

• Ephes. 5.
• Gen. 2.
• Sacramēt Mysterie.
• Matt. 19.
• Gen. 17.
• August. lib. 1. de Nupt. & Concupis. cap. 10. Ephes. 5.
• The thing of the Sa∣crament of Matri∣monie.
• The chief significa∣tion of Matrimo∣nie.
• August li. de Nuptijs & Concu∣pisc.
• Math. 19.
• In this place M. Iewel set∣teth vs forth a great many of Phrases.
• Sacramē∣tes are the ordi∣narie meanes vvherby to receiue grace in our Soules. Marci 16. Chryso∣stomus ad Hebrae. Homil. 14 1. Cor. 10. Iohan. 20. Iacob. 5.
• In Psal. 73.
• Contrà Faust. Manich. lib. 19. cap. 14.
• 1. Cor. 11. Ioan. 6.
• Math. 5. Math. 24.
• In Math. Homil. 49
• Math. 24 Marc. 13.
• Ambro. de iis qui ini∣tiantur myster. c. 9.
• Chryso. ad Heb. Ho∣mil. 17.
• Reserua∣tion of the Sacra¦ment of the Alter
• a

  In Apo∣logia. 2.
• b

  Apud Euseb. lib. 5. c. 24.
• c

  In epist. ad Rustic. Monachū. Math. 24. Arius. Nestorius Hus. Luther. Zuinglius
• Suenck∣feldius.
• VValdo.
• Bernardi. Ochinus.
• Osiander.
• Brentius.
• Anabap∣tistes.
• Puritanes
• Math. 5.
• a

  Lib. 2. epist. 3.
• b

  Ad He∣liodor, & ad Eua∣grium.
• Luc. 24.
• Lib. 4. cap. 32.
• In Iohan. Tract. 26
• 1 Cor. 11.
• In Math. cap. 15.
• Origen. in Mat. c. 15.
• Figura∣tiue bo∣die.
• Origen fovvly corrup∣ted by M. Ievv.
• In Iohan. Tract. 5••
• Seuen Sa∣crametes. August. de Ciuit. Dei li. 11. c. 30. & de do∣ctrina Christia∣na lib. 2. cap. 16.
• Conci. Flo¦rentin. in vnione Armenio∣rum.
• Act. 8. Iacob. 5. Luc. 22. Ioan. 20.
• De Sacra∣mēt•• Eu∣charistia.
• M. Ievvel belyeth the an∣cient Fa∣thers tou∣ching the number of the Sa∣cramētes. Dionysius De Ec∣clesiast. Hierarch. Tertulliā. lib. de re∣sur. carnis. Cyprian. lib. 2. Epist. 1. ad Stephanū. Bessarion de Sacra∣mēto Eu∣charistiae. Bessarion belyed by M. Ievvel.
• Bessarion De Sacra¦mento Eu∣charistiae.
• The 7. Sa∣cramētes proued out of S. Augu∣stine. Augusti∣niana Cō∣fessio.