A REPLY UNTO M. hardings ANSWER: By perusing whereof the discrete, and diligent Reader may easily see, the weak, and unstable grounds of the Roman Religion, which of late hath been accounted Catholic. By john jewel Bishop of Sarisburie.  3. Esdrae. 4. 
Magna est Veritas, & praevalet.  
Great is the Truth, and prevaileth.  Ex Edicto Imperatorum Valent in▪ & Martiani▪ in Concil. Chalcedon. Actione. 3. 
Qui post semel inventam veritatem aliud quaerit, Mend●● cium quaerit, non veritatem.  
After the Truth is once found, who so ever seeketh further, he seeketh not for the Truth, but for a Lie.  
Imprinted at London in Fleetstreet, at the sign of the Black Oliphante, by Henry Wykes. Anno. 1565. With special Privilege.   

Unto the Christian Reader.  
Perusing a certain book lately set forth in the name of M. harding, and weighing the substance, and parcels of the same, good Christian Reader, I called to mind these words spoken sometime by Socrates the Philosopher, touching his Accusers, in his own defence before the judges: 
Plato in Apologia Socratis.  My Lords, in what sort your affections have been stirred with mine Accusers eloquence, while ye heard them speak, I cannot tell. But well I wot, for mine own part, I me self, whom it toucheth most, was almost persuaded to believe, that all, they said, was true: yea, although it were against me self. So handsomely they can tell their tale: and so likely, and so smoothly they convey their matters. Every word, they spoke, had appearance of truth. And yet in good sooth they have scarcely uttered one word of truth.  
Thus then said Socrates of his Accusers. Even so may I say now of M. Harding. For both in truth of matter, and also in probability of utterance, they are much alike. Aristotle, touching the darkness, and doubtfulness of natural worldly things, saith thus, Quaedam falsa probabiliora sunt quibusdam veris: Certain false heads (by mean of good utterance) have sometimes more likelihood of Truth, than Truth itself. For Truth is many times brought in simple, and naked, in poor array. But falsehood must needs apparel, and attiere herself with all her furnitures. Thus, many times we are deceived, and embrace falsehood in steed of Truth. And this is the misery of the Simple. For neither are they able to teach themselves: nor have they, where with to discern their teachers. There was never, neither error so horrible, but the Simple have received it: nor poison so deadly, but the Simple have drunken it. In this sort S. Jerome saith, 
Hieronym. contrae Luciferiaenos.  Infidelity was sometime published, among the Simple, under the name of Faith: And antichrist shallbe adored, and honoured in steed of Christ.  
touching the state, and issue of the matter, where as I, upon just occasion offered, and only in regard of the truth, sometime said in great audience, that in any of these cases here moved, our Adversaries are not able to allege, either any one sufficient clause, or sentence out of the Scriptures, Counsels, or Ancient Fathers, or any certain usage, or example of the primitive Church, M. harding hath here alleged, and published, not only one, or other, but, as he himself saith, and as it is thought of many, great numbers of such Authorities of Scriptures, Councils, and Doctors, both Greek, and Latin, and many ancient, and evident examples to the contrary. The places are noted: the words are clear: It cannot be denied: and, as it is supposed, all the world is not able to answer it. 
〈…〉  It seemeth now an undoubted truth, that as well these, as also all other the Doctrines, and Orders of the Church of Rome, have been derived directly from Christ himself, and his Apostles: and have continued the space of fifteen hundred, and thertie years at the least. Therefore some have wished, my words had been more warily qualified, and uttered with more circumspection. Even this is it, that Aristotle said, The show of truth beareth often more likelihood, than truth itself. There is no way so easy, to beguile the Simple, as the name, and countenance of Ancient Fathers. The Arian Heretics alleged for themselves the Ancient Father Origen: The Nestorian heretics alleged the Council of Nice: the Donatian Heretics alleged S. Cyprian: the Pelagian Heretics alleged S. Ambrose, S. Jerome, and S. Augustine: Dioscorus the Heretic alleged Gregorius, Cyrillus, and Athanasius: and complained openly in the Council, even in like sort, and as justly, as M. harding doth now: Ego defendo dogmata Santorum patrum. Ego illorum habeo testimonia, non obiter, nec in transcursu, sed in ipsorum libris posita. 
In Concil. Chalcedon▪ Action. 1.  Ego cum Patribus eiicior. I maintain the Doctrine of the Holy Fathers. I have their witnesses, not uttered by chance, or by the way, but written in their books. I am excommunicate, and cast out, and banished with the Fathers. If the Devil can show himself, as the Angel of light: and if False Prophets can come in the name of Christe● much more may some others come in the name, and under the colour of certain Fathers.  
But, good Christian Reader, for thy better understanding, least happily thou be deceived, it may please thee to know, that these Authorities, alleged here by M. Harding, are neither new, nor strange, nor unknown to any man of mean learning but have been both often brought in, and alleged by others, and also weighed, and examined, and thoroughly confuted long a go. In deed M. Harding hath added of himself some beauty of his eloquence, and majesty of words▪ and yet not so much, nor such, but it may easily be answered, although not with like eloquence, whereof in these cases there is no need, yet at least with more truth. I trust, by indifferent conference hereof, thou shalt soon see the Ancient Fathers, Some that never were, by M. harding surmised, and countrefeited: Some untruly alleged: Some corruptely translated: Some perversely expounded: Some unaptly, and guilefully applied: Their words sometimes abridged▪ sometimes enlarged: sometimes altered▪ sometimes dissembled: Fabulous, and unknown Authorities newly founded: Childish Arguments fond concluded: To be short, infinite Untruths, and known Untruths boldly auouched● In consideration hereof S. Augustine crieth out, O rerum Naturae obscuritas: 
August▪ de Morib● Ma●●chae. 〈◊〉. ●. ca 16.  quantum ●egmen est Falsitatis? O the Darkness of Natural things. What a coouer●e have lies to lurk in? Therefore Socrates saith, We may not believe every Argument, that is showed us, upon the sight. But must open it, and search it, and look it through. For oftentimes it seemeth otherwise, than it is. It seemeth strong without, and is weak within. King Agesilaus, when he understood his Enemies of policy, to cover the smallness, and weakness of their bodies, had bomebasted, and embossed out their coats with great quarters, that they might seem big, and mighty men, and that his soldiers therewith were much dismayed, after he had overthrown, and slain them in the field, pulled of their coats, and stripped them, and left them naked: and, when he had caused his Soldiers to behold the poor, lither, slender, wearish bodies, nothing like that, they seemed before, then said he unto them: Lo, these be they, of whom ye stood so much afraid: these be their great bodies: these be their mighty bones. Even so, good Reader, if thou stand in fear of these M. hardings Authorities, and Arguments, and think them terrible, and invincible, for that they are embossed, and wrought out by art: take them, rip them, open them, search them, weigh them, strip them naked, shake them out, confer them with the places, from whence they were taken: consider the Causes, and the Circumstances, what goeth before, what cometh after: mark the Story of the time: examine the judgement of other Fathers: and thou shalt marvel, wherefore thou stoodst so much afraid, or ever thoughtest them to be invincible.  
It were above all things to be desired of God, that his Heavenly Truth might pass forth without these contrarieties, and quarrels of judgements: and many godly wise men are much offended, to see it otherwise. But thus it hath been ever from the beginning. Cain was against Abel: Esau against jacob: The Kingdom of Darkness was ever against the Kingdom of Light: The Scribes, and Phariseis were grieved with Christ: Celsus, Prophyrius, julianus, Symmachus were grieved with the Glory of the Gospel. Christ himself is the stone of offence, laid to the Resurrection, and ruin of many. But through these offences, and contentions the Truth of God breaketh out, and shineth more glorious.  
Blissed therefore be the name of God, that hath offered this occasion. For I have no doubt in God, but of this necessary conflict, through his mercy, there shall issue some sparkle, to the glory of his holy name. For as Moses rod devoured the Rods of the Sorcerers, even so will the Truth of God devour Error. Darkness cannot stand before the light. Tertullian saith, Scriptura divina Haereticorum frauds, & furta convincit, & detegit: The Holy Scripture discloaseth▪ and confoundeth the suttle●ies, and robberies of Heretics. And Nehemias saith, 
3. Esdr. 4.  Great is Verity, and prevaileth.  
But M. harding threatened afore hand, that mine Answer (be it true, be it false) shall soon be answered. How be it, if he will not dissemble, but deal plainly, and lay out the whole, and answer the whole, as, he seeth, I have dealt with him, perhaps it may require him some longer time. But if he dismember my sayings, and ●ulle out my words, and take choice of my sentences, without regard, what goeth before, or what cometh after: or, if he send us over such pretty Pamflettes, as he lately printed together, and joined with the Turkish News of Malta, I warn him before hand, I may not vouchsafe, to make him answer.  
Notwithstanding, before he address himself to his second Book, I would counsel him, first, to consider better the oversights, and escapes of his former Book: and further, to think, that, what so ever he shall write, it will be examined, and come to trial. And let him remember, it is not sufficient, to call us Sacramentaries, and Heretics: or to condemn our Books for pelf, and trash, and farthels of lies, before he see them. For these things will now no longer go for Arguments. But before all things, let him write no more Untruths: For thereof he hath sent us enough already: Let him no more wrest, and rack the Scriptures: Let him no more neither misallege, nor mysconstrue, nor corrupt, nor alter the holy Fathers: Let him no more imagine Counsels, and Canons, that he never saw: Let him no more bring us, neither his Amphilochius, nor his Abdias, nor his Hippolytus, nor his Clemens, nor his Leontius, nor any other like childish forgeries: nor his Gheasses, nor his Visions, nor his Dreams, nor his Fables: Let him no more bring one thing for an other: And, to be short, let him bring no more Contradictions in his own tales, nor be found contrary to himself. Otherwise, the more he striveth, the more he bewrayeth his own cause.  
Now, good Christian Reader, that thou mayst be the better able, both to satisfy thine own Conscience in these cases, and also to understand, as well, what is said, as also, what is answered of either party, I have laid forth before thee M. hardings Book without any diminution, fully, and wholly, as he himself gave it out. And to every parcel thereof, according to my poor skill, I have laid mine Answer: whether sufficient, or insufficient, thou mayst be judge. To thee it is dedicate: and for thy sake it is written. Here must I say unto thee, even as S. Jerome saith to his Reader in the like case: Quaeso, Lector, ut memor Tribunalis Domini, 
Aduersus error. johan. Hierosolymitani.  & de judicio tuo te intelligens judicandum, nec mihi, nec Aduersario meo faveas: néue personas loquentium, sed causam consideres: I beseech thee, good Reader, that, remembering the Iudgemen●seate of the Lord, and understanding, that as thou dost judge, so thou shalt be judged, thou favour neither me, nor mine Adversary, that writeth against me: and that thou regard not the persons, but only the cause.  
God give thee the Spirit of Understanding, that thou mayst be able to judge uprightly: God give thee eyes to see, that thou mayst behold the comfortable, and glorious face of God's Truth: that thou mayst know thee good, and merciful, and perfect will of God: that thou mayst gròw into a full perfit man in Christ, and no longer be blown away with every blast of vain Doctrine: but mayst be able to know the Only, the True, and the Living God, and his only begotten Son jesus Christ: To whom both with the Holy Ghost be all Honour, and Glory for ever, and ever: Amen.  
From London, the vi of August. 1565. john jewel Sarisburien.   

¶ AN ANSWER TO M. hardings Preface.  
IT misliketh you much, M. harding, that in so many, and sundry cases by me moved, wherein standeth the greatest force of your Religion, I should say, You, and others of that part are utterly void, not only of the Scriptures, but also of the Old Councils, and Ancient Fathers, and that in such an Audience, I should so precisely, & so openly discover the wants, and weakness of your side. And therefore, The greater my heap riseth, the less, say you, is mine advantage.  
Whereunto I may easily reply, The larger is mine Offer, the more will your discrete Reader mislike the insufficiency of your Answer: and the more enlarged is your liberty, the less cause have you to complain.  
Wise men, ye say, would more have liked greater Modesty. verily, the men, that you call Wise, would have thought it greatest Modesty, to have dissembled, and said nothing. But what may the same Wise men think of your Modesty, that having so often made so large, and so liberal offers of so many Doctors, are not able in the end to show us one?  
Neither look we so fiercely, nor shake we the sword so terribly, as you report us. This was evermore your, and your fellows special, and peculiar commendation: Who besides your fierce, and cruel looks, and besides the shaking, and terror of your sword, have also hewn, and cut, and slain, and filled your hands with the blood of your Brethren.  
Wherefore, ye should not take it in such grief, that, only for distinctions sake, by so Civil, and courteous a name we call you our Adversaries. For, finding you armed with sword, and Fiere, and imbrued with our Blood, we might well have spared you some other name. That I said, Ye have no such assurance of the Ancient Fathers, as ye have borne us in hand, and as your friends upon your credit have believed, I said it not, neither of Ambition, as you expound it, nor of Malice: but forced thereto by your importunity, and with great grief of mind.  
Therefore ye did me the greater wrong, to say, I came vaunting, as Goliath, and throwing forth my gloove, like a challenger, and proclaiming defiance to all the world.  
In these words, M. harding, Wise men may find some want of your Modesty. For, who so avoucheth the manifest, and known Truth, and saith, that you both have been deceived yourselves, and also have deceived others, ought not therefore to be called Goliath. And, notwithstanding you have adventured yourself, to be the Noble David, to conquer this giant, yet for as much as ye have neither David's sling in your hand, 
Extra. De Constitu. Licet.  nor David's stones in your scripps, and therefore not likely to work great masteries, ye may not look, that the Ladies of Israel with their Lutes, 
De Electio. & Elect. potestate. Significasti. 9 quae. 3. Nemo.  and tyrants will receive you in triumph, or sing before you, David hath conquered his ten thousands. He rather is Goliath, that setteth his face against the Heavens, and his foot in emperors necks: and openeth his mouth a wide, to utter blasphemies: That soundeth out these words into all the world, 
De Maioritate, & Obedientia: unam Sanctam.  I cannot err: I have all laws, both Spiritual, and Temporal in my breast: I am above as General Councils: I may judge all men: but all the world may not judge me, be I never so wicked: I am King of Kings, and Lord of Lords: I can do, what so ever Christ himself can do: 
In glosa.  I am all, and above all: All power is given to me, as well in Heaven, as in Earth. 
In Concil. Lateran. Sub julio.  Ye know, whose words these be, by whom they are spoken, by whom they are defended, and to whom they are applied. This seemeth to be the very express, and lively Image of Goliath: That Goliath, I say, whom now you see knockte in the forehead, and falling down, not with force of worldly power, but only with that little rough despised stone of God's everlasting, and heavenly Word. touching that most worthy, and learned Father, sometime your Master, D. Peter Martyr, whom ye would seem somewhat to commend, not for his Doctrine, from which you have so suddenly fallen away, but only for his modesty: it cannot be doubted, but he, being at Poissy in that worthy assembly, in the presence of the King, and of other the Princes, and Nobles of that Realm, both did, and spoke, that might stand with the truth of the cause, and also might well become his own person. But being demanded his judgement in these cases, he would have answered, even as we do, and would much have marveled, that any learned man would say the contrary. Not long sithence ye made the pulpits ring, that your Mass, and● all other your whole Doctrine, was assured unto you by Christ, and his Apostles, and that for the same ye had the undoubted continuance, and succession of fifteen hundred years, the consent of all the old Counsels, Doctors, and Fathers, and all Antiquity, and the Universal allowance of all the world. Thus ye doubted not then to say, without fear of controlment of God, or man. Many thousands thought ye dealt simply, and would not deceive them: and therefore were easily lead to believe you.  
In this case Christian duty, and Charity required, that the truth, and certainty of your tales should be opened, that the simple might understand, ye had deceived them, and that of all that your so large talk, and countenance of Antiquity you were, as you well know, utterly able to avouch nothing. Where as it so much offendeth you, that I should so precisely avouch the Negative, and require you to prove your Affirmative, whereof ye would seem so well assured, it may please you to consider, that S. Gregory writing against john the Bishop of Constantinople, that had entitled himself the Universal Bishop of the whole world, resteth himself likewise upon the Negative. His words be these: Nemo de●essorum meorum hoc superbo vocabulo uti consensit: 
Lib. 4. epist. 32.  Nemo Romanorum Po●tificum hoc Singularitatis nomen assumpsit. None of my Predecessors ever consented to use this arrogant name: No Bishop of Rome ever took upon him this name of Singularity. S. Augustine, when he had reckoned up all the Bishops of Rome, before his time, 
August. epis. 165.  added thereto by a Negative, In hoc ordine successionis nullus Donatista Episcopus invenitur: In this order of Succession there is found no Bishop, that was a Donatiste. Yet neither S. Augustine, nor S. Gregory was ever condemned for Goliath. By the like Negative, you, M. harding, yourself say, although untruly, as ye do many other things besides, That neither M. jewel, nor any one of his side is able to show, 
In the 3. Article, and in the 15. Division.  that the public Service of the Church in any nation, was ever for the space of six hundred years after Christ, in any other tongue, then in Greek, or Latin. And yet we may not therefore call you, either Goliath, or Thersites, or by any other like uncourteous name. You say, I take presumptuously upon me, to have read all things, and to be ignorant of nothing: only because I say, you in these cases can allege nothing. And why so? Can no man descry your wants, and disclose your untruths, without presumption? You say, ye have the consent of all Doctors, of all ages, and of all times, of your side, shall we therefore say, that you vaunt yourself of your knowledge? or, that you know all things, and are ignorant of nothing? You say, Ye have all the Doctors. I say, and true it is, Ye have not one doctor. The difference of these sayings standeth only in this, that the one is true, the other untrue: That your Affirmative cannot be proved: My Negative cannot be reproved. But, touching vaunt of reading, and knowledge, there is no difference.  
How be it, for as much as, this Negative so much offendeth you of our side, let us hardly turn it of your side: And let us say so, as it may bes●e like you, to have us say: That it cannot appear, by any sufficient clause, or sentence, either of the Scriptures, or of the Old Doctors, or of the Ancient Councils, or by any Example of the Primitive Church, either, that the Priest then received the Holy Communion together with the people: or, that the Sacrament was then ministered unto the people under both kinds: or, that the public Prayers were ever said in the Uulgare, or Known tongue: or, that the whole people thereto said, Amen, within the space of six hundred years after Christ. Let us say further, that Christ himself, and all his Apostles said Private Mass, and received the Holy Sacrament severally alone: That all the Ancient Fathers ministered the half Communion only under One Kind: That all the Common Prayers were everywhere said in a strange Learned Tongue, utterly unknown unto the People. This offer is free, and liberal. And what can you desire more? But perhaps it shameth you to say so much. For, all be it some of you have often said it, yet the untruth thereof is manifest, and showeth itself.  
Only ye wish, I had used some greater Modesty. And would you, that I should have said, Ye have one Ancient doctor directly, and plainly of your side, and so in that place, and in that presence, for Modesty's sake, to have avouched open Untruethe, as you, and others had done before? O, M. harding, in these cases a mean way is no way. Accursed is that Modesty, that drowneth the Truth of God. Chrysostom saith, 
11. quaest. 3. Nolite.  Veritarem negat, qui came non liber● praedicat. He is a renouncer of the Truth, that dareth not freely to say the Truth.  
Ye say, I have sought up certain small questions of light importance, wherein the Ancient Doctors have not travailed, as not daring to enter into matters of greater weight. How be it, it seemeth over much for you, to limit, and appoint each man, what he should preach at Paul's Crosse. Neither is it much material, whether these matters be Great, or Small: but, whether you, by colour of the same, have deceived the people.  
But would ye have us now at last believe, that your Mass, your Transubstantiation, your Real Presence, your Adoration, your sacrificing of the Son of God, and your Supremacy of Rome be so small matters? Ye told us not long sithence, there were no other matters so great, as these. And may we think, that your Religion is now greater, now smaller: and increaseth, and vadeth: and waxeth, and waneth, as doth the Moon? verily Pope Nicolas would have joined your Transubstantiation to the Crede, and would have made it the Thirteenthe Article of our Faith. And Pope Boniface the eight saith, 
Extra. de Maiorita & Obedi. unam Sanctam. Dist. 22. Omnes.  that to be subject to the Church of Rome, is of the necessity of Salvation. And Pope Nicolas saith, Who so ever devieth the Authority, and pre-eminence of that See, is an Heretic.  
notwithstanding, how Great, or Small these matters be, it forceth not. In deed, you had learned them in very small time: and, as now, ye avouch them with very small proofs. And, how small, and light so ●uer you would now have them to appear, yet for the same, ye have made no small ado. Nothing ought to be taken for small, wherewith so great multitudes of God's people may be deceived.  
The matters, wherewith Christ charged the Phariseis, were not so Great. Yet Christ saith unto them, 
Matthae. 23. 1. Corin. ●.  Ye strain a g●at, and swallow a Camel. S. Paul saith, A little leaven loureth a whole ●umpe of dough. A hear is small, yet we read, it hath chokte a big man. 
The Canon.  Plato saith, Robbery is no less in a Small matter, then in a Great. The Ciniphes were but small: yet are they reckoned among the great plagues of God. They that first began to maintain that arrogant presumptuous title, of Universal Bishop, which now the Bishop of Rome challengeth wholly to himself, said, it was but a Small matter. But Gregory saith, 
Gregor. lib. 6. epist. 30.  Alia sunt frivola, & innoxia: alia sunt frivola, & noxia: Some things are Small, and do no hurt: some things are Small, and do great hurt. And comparing the same with the pride of antichrist, who should call himself, Deus, (that is to say, 
Ibidem.  God) He saith thus, Si spectes quantitatem vocis, duae sunt Syllabae: Si pondus iniquitaris, est universa pernicies. If ye weigh the quantity of the word, it standeth in two syllables: If the weight of the wickedness, it is an universal destruction.  
Though these matters were Small, yet the untruths, and Errors, that thereof have risen, are not Smal. Remove the same, and your greatest Religion will fall to nothing. To conclude, if these matters be Great, they are the more worthy to be considered: if they be Small, there is the less hurt in leaving of them, and the more wilfulness in defending of them: verily the whole world is weary of them. 
Luke. 16.  Christ saith, Qui in modico iniquus est, & in maiori iniquus est. He that is wicked in the Small, is also wicked in the Great.  
You say, We flee, and forbear the judgement of the Learned, and shake out these things with great admiration only amongst the simple. As Alexander the King of Macedonia made himself a God, and had much talk of his Father jupiter among the barbarians: but amongst the Greeks, that were wise, and able to judge, and knew him well enough, he was content to talk of other matters. This comparison, M. harding, is odious, and savoureth over much of your choler. We hunt not for any Admiration, or opinion of godhead among the people. We preach not ourselves, but Christ jesus.  
But thus the Pharisees said of Christ himself: These rascals are accursed, they have no learning, they know not the Law. Amongst them will he be. There be reigneth like a Prince: There he seeketh to be made a God. Here might I eftsoons put you in remembrance of him, that hath so long abused, and mocked the whole world, both Princes, and Subjects: as well learned, as unlearned: accounting them all, as wild, and barbarous: and hath suffered himself openly to be Proclaimed, and published by the name of God. 
Extra. 10. 22. Cum inter. In Glosa. Dist. 96. Satis evidenter.  The words be known, Dominus Deus noster Papa: Our Lord God the Pope. And again, Constat, Papam à pio Principe Constantino Deum appellatum: Et Deum ab hominibus judicari non posse, manifestum est.  
Alexander stood in some awe, and reverence of the Wise: but this man despiseth both Wise, and Unwise: Learned, and Unlearned, and all the world.  
It was somewhat out of season for you, in this place to entreat of the Ualiditie of your Canon, & so earnestly to labour, to prove it faultelesse, before any man had begun to touch it, or to prove it faulty. It is supposed, that some parts thereof was devised by Leo: and afterward augmented by Gelasius: and after that by one, 
Gregor. lib. 7. epist. 63.  whom S. Gregory calleth Scholastieus: and after again by Gregorius himself: and that at last, about eight hundred, and fifty years after Christ, it was brought to some perfection, and made up by Pope Sergius. As now, it is more closely pronounced, and more reverently used, then either the Epistle, or the Gospel.  
But, whether there be any fault therein, or none, I leave that to you, M. harding, to be better considered by yourself. Your Doctor Durande saith thus, 
Durand. libro 4. part 2.  Cùm Sacerdos oraverit pro Hostia Transubstantianda, eamque Transubstantiatam Patri obtulerit, orat pro ipsius acceptatione: When the Priest hath prayed for the Transubstantiation of the Host, and hath offered the same being Transubstantiate unto God the Father, afterward he prayeth, that God will favourably accept it.  
S. Paul saith, 
1. Timoth. 2.  Christ is the Mediator between God, and man.. But here by your Canon contrariwise, the Priest is made a Mediator between God, 
The Priest a Mediator between God, and Christ.  and Christ.  
And you yourself, M. harding, at your Mass, and in the highest Secrets of your Canon, desire God the Father, to look favourably upon jesus Christ his own Son, at your request. Your words be plain, and evident: No interpretation, or shift is able to salve them. Now if it be meet, you should entreat God the Father to be merciful unto Christ his Son, and to behold him favourably for your sake, then may you say, there is no fault in all your Canon.  
Yowe seem to complain, that I leave out prayer for the Dead, and Invocation of Saints: And that thing you amplify largely with many words. And yet I think, you would not have us believe, that these points of your Religion be greater, than your Sacrifice, or then your Mass.  
verily, touching the first, I heard once, when you yourself blewe down the Paper Walls, 
In a Sermon preached in S. Mary's Church in Oxford.  as ye then called them, and utterly quenched all the Painted Fires of Purgatory. For the other, S. Chrysostom saith, Homines utuntur Atriensibus. In Deo nihil est tale. Sine mediatore exorabilis est: men use Porters, and Vsshers. But in God there is no such thing. He is easy to be entreated, yea without a Mediator. 
Chrysostom. De Poeniten. hom. 4.  Again he saith, Nihil tibi opus est Patronis apud Deum. Neque enim tam facile Deus audit, si alij pro nobis orent, quàm si ipsi oremus, etsi pleni simus omnibus malis: 
Chrysostom. De profectu evangelii.  Thowe needest no Attorney to speak to God. For God doth not so soon hear us, when others pray for us, as when we pray for ourselves: Yea although we be full of all sin. S. Ambrose likewise saith, Isti se non putant reos, qui honorem nominis Dei deferunt Creaturae, &, relicto Domino, 
Ambros. in. 1. cap. ad Roman.  conseruos adorant. Name & ideo ad Reges per Tribunos, & Comites itur: quia homo utique est Rex, & nescit, quibus debeat Rempublicam credere. Ad Deum autem, quem nihil later, omnium enim merita novit, ad promerendum suffragatore non est opus, sed mente devota. Vbicunque enim talis ●oquutus fuerit ei, respondebit illi: These men think, they do no ill, giving the honour of God unto a Creature, and leaving the Lord, adore their fellow servants. For therefore we have access to Kings by Knights, and marshals, for that the King is a mortal man, and knoweth not, to whom he may commit his Kingdom. But God knoweth all men's merits, and there is nothing privy from him. Therefore to obtain his favour, we need no Spokesman, but a devout mind. Where so ever such a one shall speak, God will answer him.  
Where as ye untruly say, we lay on load of slanders, to deface the Church, you may remember, that there were sometime that charged S. Steven, S. Paul, and Christ himself in like sort, for that they seemed, likewise to speak unreverently against the Church. And against the Prophet Hieremie, they cried out, even as you do now, 
Hieremi. 7.  The Temple of God: the Temple of God.  
But he defaceth not the Church, that defaceth the defacers of the Church: and wipeth of the soil of your Errors, that her face may shine, and appear more glorious. When Christ moourned over the City, and Temple of Jerusalem: or when he said, Ye have made my Father's house a den of thieves: And, when isaiah said, O how is this bewtieful City (that then was the Church of God) become an harlot? Or, 
isaiah. 1.  when the Prophet Hieremie said, 
Hieremi. 9  Who will give abundance of Water unto mine eyes, that I may moourne day, and night for the sins of my people, We may not think, that Christ, isaiah, & Hieremie were defacers of the Church. He hindereth not health, that showeth the disease. He despiseth not the Church, that setteth Christ before the Church. The Church is our Mother: But Christ saith, 
Matth. 10.  Who so loveth his Father, or Mother more than me, is not meet to be my Disciple. He despiseth not his Mother, that lamenteth the Captivity of his Mother, and delivereth her from the hands of thieves.  
But we have set up Altar against Altar: Or rather, as you say, We have overthrown Altars, and all together: And so have erected a New Church, a New Gospel, and a New Religion of our own. verily, M. harding, we have overthrown nothing, but that God's good will was, should be overthrown. Christ saith, 
Matthae. 15.  Every Plant, that my Heavenly Father hath not planted, shallbe rooted up. An Altar we have, such as Christ, and his Apostles, and other Holy Fathers had, which of the Greeks was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The holy Table: And of the Latins, Mensa Dominica, The Table of the Lord: And was made, not of stone, but of Timber: and stood, not at the end of the quéer, but in the midst of the People, as many ways it may appear: And other, or better Altar, than Christ, and these holy Fathers had, we desire to have none: & specially any such Altar, as hath been purposely set, up against the Altar of Christ.  
But you of your side, 
Matth. 26.  have said, Here is Christ, and there is Christ: And so have erected up, not only Altar against Altar: and Church against Church: but also Christ against Christ. 
Leo in Epist. ad Palaestinos. Naziaenzenus In Apologetico.  So Leo seemeth to say of you, Ecclesiae nomine armamini: sed contra Ecclesiam dimicatis: Ye arm yourselves with the name of the Church: And yet ye fight against the Church. So saith Nazianzene, Ye strive for Christ, against Christ himself.  
But you seem▪ to set light of mine age, and to dishable my knowledge in Divinity: as though it were much: pertinente unto these matters, either to calculate mine age, or else to examine the order of my study. I may say with Origen, Gratias ago Deo, quod ignorantiam meam non ignoro: I thank God, that I am not ignorant of mine ignorance. But, what so ever want either is, or is surmised to be in me, it ought not to prejudice the Truth of God.  
And yet I see no great cause, why any man should seek so greatly to disadvantage me in respect of mine age, or study. For it is well known, that I, although unworthy of that degree, 
Anno Domini 1551. anno Eduardi. 6. quinto.  proceeded Bachelare in Divinity in the University of Oxford one whole year, and more before M. harding. In deed, I grant, I could not read all the Councils, and Old Fathers of the Church, both Greeks, and Latins; in seven days, as M. harding could. And yet, so much had I read, that I marveled, M. harding would ever enterprise, so much to abuse the names of the holy Fathers.  
But knowledge oftentimes is vain, and puffeth up the mind. God make us learned to the Kingdom of God, that we may humble all our knowledge to the obedience of Faith.  
It rejoiceth me much, that ye say, ye love me, and in respect of our old friendship, and love have thus written to me. How be it, our old private friendship néedid not so many public witnesses. Ye say, Ye will follow the later part of Chiloes' Counsel, Oderis, tanquam amaturus: Hate so, as afterward thou mayst love.  
between which your two sayings, of hating, and loving, I know not how, you include a plain contradiction: unless ye will say, Ye can hate, and love in one respect both together. But I take it in the best sense, wherein, I doubt not, but ye meant it.  
How be it, touching your friendly advise, I may answer you likewise, with an other piece of Chiloes' Counsel: Obsequendum est amico● usque ad arras: A man may follow his friends Counsel, so it be not, either against God, or against his Conscience. 
Liberatus. cap. 16.  The people of Alexandria said unto Timotheus, E●si non communicamus tecum, tamen amamus t●: Although we Communicate not with you, yet we love you notwithstanding. Ye promiss to deal herein, without either gall, or bitterness: For that, as you say, Glikes, Nips, and Scoffs, Bits, Cuts, and Girds (these be your words) become not your stage. And doubtless, such kind of dealing, as it is most commendable in itself, so it seemeth most sitting for them, that travail in God's causes. 
Matthae. 11.  Christ saith, Learn of me, for I am meek, and gentle.  
But whoes words than be these, M. harding? From what Spirit have they proceeded? Upon what stage were they spoken? These words, I say, wherewith ye seem so much, & so often to solace yourself, & to refreasshe your Spirits: 
Terms used commonly by M. harding through his whole Book.  Goliath, Thersites, rash, Presumptuous, Wicked, Unlearned, Ignorant, peevish, Lucian's, Scoffers, Coggers, Foisters, Pear●e, Insolent, Vaunters, Bragger's, Sectaries, Schismatics, Heretics, Sacramentaries, New masters, New Fanglers, False reporters, slanderers of the Church, Terrible seducers, The Enemies of the Sacrifice, The Enemies of the Church, The Ministers of the Devil, Sitters in the Chair of Pestilence, Monsters, Heathens, Publicans, Turks, Infidels, Antichristes', and Forerenners of antichrist?  
These words be yours, M. harding, not only, for that they be uttered by you, but also, for that they pertain directly, and properly unto yourself. With these, and other like pearls ye have thoroughly beset your whole Book, that it might the more glitter in the eye of your Reader. Herewith your stage is fully fraught. Some man would think it were Vetus Comoedia. So faithful ye seem to be in keeping your promise. If ye utter such words of pure love, and friendship, what then may we look for, if ye once begin to hate? They say, the Scorpion embraceth lovingly with his feet: but smiteth his poison with his tail. Thus ye suffer the tempests of your affections sometimes to blow you out, and to toss you of from the shore. In a man of professed gravity reasons had been more convenient, than reproaches. Such eloquence might better become some of your younger jannizers: who, as their friends say here, have not yet learned, to speak otherwise.  
As for these words, and these stages, they may not well chas● us away from the Gospel of Christ. It is not needful for us, to hear your good reports: but it is most needful for us, to speak the Truth.  
The advertisement, that you allege out of Solomon (There is a way, that unto a man seemeth right: but the end thereof leadeth to damnation) is common, & toucheth us both, aswell you, as me: or rather, somewhat more you, then me. Ye were once deceived before, by your own confession. But they, that have indifferently weighed the causes, and suddenness of your change, have thought, ye are as much, or rather much more deceived now.  
Mark, I beseech you, M. harding, what ye were lately, and what ye would now seem to be: what way ye trod then: and what way ye bread now. The difference is no less, then is between Light, and Darkness: Life, and Death: Heaven, & Hell▪ So great a change would require some good time of deliberation.  
But if ye be thoroughly changed, as you say, and if ye be touched in deed, either with the● zeal of God, or with the love of your brethren, be not then ashamed to tell us, what things God hath done for you. Let your Reader understand, that you yourself sometime were that man, of whom Solomon speaketh: That you sometime were in a way, that seemed right, and yet the end thereof lead to damnation: That you sometime bend your whole heart, and study to deface the Church of God: That you preached so many years together directly contrary to your conscience: That you sometime witingly, and willingly, and of purpose, and malice, deceived God's people: That you sometime were the Minister of the Devil▪ a Turk, an Heathen, an Infidel, a Forerenner of antichrist: and, that from this rueful state ye were suddenly changed, not by reading, or conference of the Scriptures, or ancient Fathers, but only for that ye saw, the Prince was changed.  
Thus must ye deal, M. harding, if ye deal truly. So will your friends think, ye dissemble not now, as you did before: but are moved only of true zeal, & pure conscience. Certainly either, as we say, ye are now deceived: or, at the least, as yourself must needs grant, not long sithence, ye were deceived. And S. Augustine saith, Hoc est erroris proprium, ut, quod cuique displicet, id aliis quoque oportere existimet displicere: 
Augustin. De Gene. contra Manichae.  This is the very nature of Error, that, what so ever misliketh any man, he thinketh all others should likewise mislike the same.  
Such is the misery of Adam's children: their heart is evermore inclined unto ill, and error. Hereof false prophets oftentimes take occasion to say, Good is Il, and Il is Good: Light is Darkness, and Darkness is Light. And oftentimes the people is wilfully lead away, and cannot abide to hear sound Doctrine: but turneth their ears to hear Fables.  
Therefore, salomon's counsel is wise, and good. And for that cause we trust not our own eyes, to choose our way: but we call unto God with the Prophet David, 
Psalm. 142.  O Lord, show us the way, that we may walk in: We seek unto him, that saith, 
johan. 14.  I am the Way, the Truth, and the Life: I am the Light of the World: who so followeth me, 
johan. 8.  walketh not in darkness, but hath the Light of Life. And we thank God, that with his Daiespringe from above hath visited us, and directed our feet into the way of peace: into the same way, that Christ hath showed us, and the holy Apostles, and ancient Catholic Fathers have trodden before us.  
touching your exhortation to humility, and the denieal of my learning, which, I trust, of your part proceedeth from a meek, and humble spirit, I may safely deny that thing, that I never avouched. It cannot shame me to say, that S. Jerome said, Dicam illud Socraticum, Hoc tantùm scio, quòd nihil scio: 
Hierony. in praefa. in Abdiam.  I will say, as Socrates sometime said, This thing only I know, that I know nothing. In these cases, as I seek no praise, so I fear no reproach. What so ever want is in me, there be others, that can supply it. How be it, I never understood, but verity, and Humility might well stand together.  
Where you say, what so ever skill, or knowledge I have, or had, I have evermore bent it only to the reproach, and slander of the Church, it is no great mastery, M. harding, to speak ill. But I trust, God himself, that judgeth justly, judgeth otherwise. If there be in me, I say not, any talent, but only any mite of a talent, my prayer unto God is, and ever was, it may be bestowed wholly to the honour, and comfort of his Church.  
And yet may not you, M. harding, neither set such store by yourself, nor so much abase, and discredit others, as though besides you, & your fellows, there were noman meet to be counted learned. When the jews, in contempt of all others, boasted themselves to be the only stock, and Blood of Abraham, S. Paul by an humble kind of presumption doubted not in all respects to compare with them in this wise: 
2. Corin. 11.  Hebrews they be: and so am I Israelites they be: and so am I. The seed of Abraham they be: and so am I Again he saith, Thus do I, and thus will I do, that in the things, whereof they glory, they may be found to be, as we are.  
I will force this comparison no further. Such contention is but vain. O M. harding, this saying is common unto us both: By the Grace of God we are, that we are. O that his grace be not in us in vain. 
1. Corin. 15.   
For my part, both at your request, and also without your request, I utterly deny my learning. And touching my Bishopric, if that in any part happen to grieve you, I deny it too: I deny mine estimation: I deny my name: I deny me self. Only the Faith of Christ, and the Truth of God I cannot deny. Or with this Faith, or for this Faith, I trust, I shall end. I cannot withstand the Spirit of God. I cannot say, the consent of all the Ancient Catholic Fathers was an heap of errors, and a link of Heresies. Although you, M. harding, could deny all together at an instant, and upon the sudden, yet bear with others, that cannot so easily do the same.  
touching D. Fisher, I scoffed neither at him, nor at any others. Only I laid out the imperfection of certain their Arguments: which if they were weak, & many ways faulty, the fault was not mine: I made them not. D. Fisher's Argument was this: 
Polydor. de Invent. rer. li. 8. c. 1.  We are sure, there is Purgatory: Ergo, the Pope's pardons be good, and available. I shall be forced in perusing your Book, to disclose many like infirmities, and follies in your Arguments, M. harding. Yet notwithstanding I will not scoff. But happy are you, that may call us Gospelers, New Masters, patriarchs, and, I know not what, and to write, what you list, without scoffing. In the end of your foretalke, which is before the shewing of your Book, ye think all the world singeth Sanctus, Sanctus, and receiveth you with Ozanna. And therefore ye will every body to come, and subscribe. How be it, it seemeth, this request is very sudden & out of season. You should first have showed us, both whereunto we should subscribe, and also your Authorities, and Reasons, wherewith ye would force us to subscribe. But the old learned Father Tertullian saith thus of the Valentinian Heretics: 
Tertull. adversus Valentinian. lib. 1.  Habent artificium, quo priùs persuadent, quàm doceant. Veritas autem docendo suadet, non suadendo docet. These Heretics have a kind of cunning, and a policy, whereby they persuade us first, and teach us afterward. But the Truth persuadeth us by teaching: and not teacheth us by persuading.  
King Agesilaus, the better to embolden his Soldiers to the fight, with a certain juice wrote this word, Victory, in the palm of his hand: and afterward being at his Service, as the manner then of the Heathens was, he laid his hand so written closely, & secretly upon the heart of the Sacrifice, & so printed it with the said word, Victory: and immediately showed the same unto his Captains, and Soldiers, as if it had been written by the Gods. The simple Soldiers, not understanding this policy, and thinking, the whole matter had in deed been wrought by miracle, grew full of courage, not doubting, but their Gods, that had written, Victory, would also give them Victory.  
By like policy, and to like purpose, it seemeth, you, M. harding, would beguile your Reader: and, that you lack in strength, would win by policy: and, that you want in Reasons, would gain in words: that the simple may think, you have the Victory, because you have written, Victory, with your pen.  
But you are not yet equal with the credit of Pythagoras. It is not sufficient for your scholars to say, Ipse dixit: M. harding hath said it. Every man will not think it is so, because you can write it, or Print it, or say, it is so. As for me self, I will say with S. Jerome, Cupio discere, & Discipulum me profiteor, dummod● doceant. I would feign learn, and make a vow to be their Scholar, so they would teach me. first ye should have given us leave, to have perused your whole Book. And when we had well weighed your untrue Allegations, your vain Constructions, your New petite Doctors, your Corruptions, your Forgeries, your Dreams, your Fables, and the huge multitude of your untruths, than hardly ye should have called us, to subscribe.  
How be it, M. harding, this is no force sufficient to subdue the world. It was not thought, ye had been so weakly appointed. It is not enough for you, thus odiously to upbraid us in your anger, and to call us New Masters, and Heretics. That lesson might have served you long ago, before ye were espied. It behoveth you now, to have some stronger arguments, specially fighting against God.  
For my part, notwithstanding I were thoroughly persuaded long before, yet am I now some deal the more satisfied by these your travels. For, touching your want of Scriptures, Councils, Doctors, and Examples of the Primitive Church, I am well, and fully confirmed by the slenderness of your proofs.  
And I doubt not, but some of these, that now be about you, being, I trust, not frowardly carried away with wilful malice, but having the fear of God, and a reverent zeal to do the best, although perhaps not knowledge sufficient, to judge, what is best, after they shall understand some part of your dealing herein, will by God's Grace begin, somewhat to forethink themselves of their journey, 
Augustin. in johan. tract. 7.  & to cast some doubts of your credit. S. Augustine saith, juris forensis est, ut qui in precibus mentitus sit, illi ne profit, quod impetravit: The Law is this, that, who so hath made a false suggestion, shall lose, what so ever he have gotten by the same.  
O M. harding, Credit without truth, is no credit. Your work is over weak: It hath no foundation: It cannot stand. Chrysostom telleth you, Such is the Nature of Error: 
Chrysostom. de Laudibus Pauli hom▪ 5.  It vadeth of itself, and will come to ground without resistance. Remember the place, ye sometime stood in: Remember, from whence ye are fallen: Remember the causes of your fall. It is no shame to rise again. 
Ecclesi 4.  God is able to restore you. The wise man saith, There is confusion, that bringeth grace, and glory. God hath endued you largely with great gifts.  
Turn the same to the obedience of the Faith of Christ. As there is wisdom in seeking the Victory, so there is wisdom in giving place. Follow the same Counsel, ye give others. Deny your own learning: deny your own estimation: deny yourself. 
johan. 9  give the glory unto God.  
FINIS.   

THE TABLE.  

A.  
ABdias. pagina. 8.  
Accidents are broken, and give a crack. 454.  
Accidents corrupted. 621.  
Accidents are Christ's Body itself. 459.  
Accidents by M. hardings doctrine are the Sacrament. 634. 637.  
Accidents perform the Sacrament. 427.  
Holy outward Accidents. 455. 464.  
Adoration. 379.  
Christ very God. 379.  
We Adore Baptism, the word of God etc. 379. 408. 409.  
Adoration of Oil, Cross, Gibbe●, Water, our Lady's Girdle. 398.  
Adoration of the Sacrament lately invented. 381. 410.  
Origens' words, O Lord, I am not worthy, expounded. 399.  
Adoration implieth no Real presence. 402. 404.  
We adore Christ sitting in Heaven. 403.  
Who so eateth Christ's Flesh, adoreth the same. 404.  
Dangers in Adoration. 410. 411.  
Noman ought precisely to adore the Sacrament, but with a condition. 41●.  
We ought to honour Christ as he would be honoured. 417. 418.  
Amphilochius: A vain Fable. 82.  
The true Amphilochius. 85.  
Angels' present at the mysteries, and at our Prayers. 586.  
Aphricae spoke Latin. 181. 182. 183.  
The Apostles, and other holy Bys hops, and Fathers were married. 573.  
Asia the less. 160. 161.  
Athanas. countrefeite. 233. 502.  
Augustine of England. 185.  
Altars in the midst of the people. 195.  
altars of timber. 195.  
One only Altar in the Church. 196. 488.   

B.  
Bacchus, and Ceres were thought to be honoured of the Christians. 406.  
Barbarous tongue. 155.  
Latin tongue Barbarous. 155.  
We be Incorporate into Christ in Baptism. 392.  
Christ's Body is a Creature. 350.  
Christ's Body equal in nature with our Bodies. 350.  
Christ's Body a mean between God and man. after M. hardings fantasy. 348. 350.  
Christ's Body entered, the doors being shut. 351▪  
No Body without place. 351.  
Christ's Body in one place. 152. 361. 362. 371.  
Christ's Body not in the Earth. 357.  
Christ's Body present by Faith, by Baptism. 358.  
Christ's Body in the Sacrament: in what sense. 359. 360. 458. 471.  
Christ's Body present in a Mystery. 37●.  
Christ's Body received spiritually. 36.  
Christ's Body not eaten fleshly with the mouth. 404.  
Christ's Body by M. hardings doctrine, entereth not into our Bodies. 627.  
The Sacram▪ not properly the Body of Christ. 369  
Secundum Literam. 369. 370.  
Errors touching Christ's Body. 349.  
Christ's Body not equal to the Godhead. 350. 363.  
Christ's Body without any dimension, or proportion of parts. 620. 639.  
Christ's Body without place. 362.  
Christ's Body without quantity. 350.  
Christ's Body crucified in a thousand places. 362.  
Christ's Body spiritually present, spiritually seen● spiritually touched. 365. 366.  
Christ borne in his own hands, expounded. 368.  
Christ's Body not in many places. 348.  
No miracle in the Sacrament. 349. 355.  
Abel, Esay, john baptist held Christ in their hands. 355.  
Christ's Body full here, and full there. 360.  
Christ's Body not superior to the word of God. 45. 613.  
Christ's Body is not in the holy vessels. 45. 401.  
The unreverence Opinions. and speeches of M. Hard. side, touching the Body of Christ. 625.  
Bread remaineth in the Sacrament. 44. 382. 40●.  
The form, and quantity of the Communion Bread. 443.   

C.  
Canopy. 413.  
Canopy reproved by Linwoode. 416.  
The stealing away of God. 418.  
Catholic, that followeth the Faith of Peter. 244.  
Chrysostom's Liturgy, or Communion. ●●.  
Reformation of the Church. 106 144. 150. 204.  
The Church the expounder of Gods will. 121.  
Church reform without Councils. 206.  
The Corruption of the Church. 414. 494.  
The Church inferior unto Christ. 490.  
The Church not to be believed without Scriptures. 537.  
Clemens. 7.  
Concomitantia. 396.  
Confession. 16.  
Consecration. 18. 19 21.  
Consecration under silence. 545.  
Use breedeth contempt. 551.  
The Mysteries kept secret from Infidels. 553.  
Doubts touching Consecration. 411.  
A Holy Cosse. 153.  
Constantine's Donation. 2●8.  
Constancy. 387.  
Contention breedeth impudency. 461.  
Communion ministered unto all the people. 11. 12. 15. 42. 65.  
Communion one only in a day. 16.  
Communion not daily ministered, but only upon certain days. 24. 62. 63. 91. 136.  
Communion, so called of communicating together. 27. 37.  
Communion after Supper. 31.  
Communion of the people at Rome every day. 51.  
Communion better than the Mass, by M. hardings own Confession. 60.  
Proofs, and considerations for the holy Communion. 83. 123. 135. 149.  
The Half Communion proved by women, children, Sickfolkes, Infants, and Mad men. 96.  
The whole Communion granted by the Council of Basile, and the Council of Trident. 97.  
In the Commu. great difference between the Priest, and the people. 97.  
Whole Christ in either part. 98.  
Proofs for the half Communion. 99  
Drink ye all of this, expounded. 102. 120.  
Proofs for the whole Communion. 103. 149.  
The words of S. john pertain not to the Sacrament directly. 104.  
The Priest drinketh for the people. 105.  
The whole come. is Christ's institution. 103. 106.  
The half Communion a thing indifferent. 108.  
The Rus●ians consecrate in Metheglin. 113.  
The Cup is of Christ's institution. 118. 120.  
Infants received both kinds. 139. 141.  
The half Communion came first from Heretics. 147.  
The whole Communion continued a long while. 150.  
God's Word taketh no authority of any Council. 108.  
Council of Constance. 121. 124.  
Council of Constance concluded against nature, against the Scriptures, and against the Faith. 143.  
The Church reform without General Council. 206.  
Custom. 49. 97. 143.  
Custom the best expounder of the Law. 120.   

D.  
Decretalle Epistles. 67. 68 22●.  
Deacons allowed to consecrated the Mysteries. 130.  
Dionysius. 10.  
A disjunctive for a Copulative. 127.  
Dissension of Godly men. 39 536.  
Dissension of M. Hard. side. 317. 395.  
The Division, or breaking of the Sacram. 440.  
The Division of the Sacrament condemneth Private Mass. 440. 444.  
The Mystical Significations thereof. 442.  
The Division, or breaking of Accidents. 453. 454.  
doves of Silver, and Gold. 41●.   

E.  
The godhead cannot be ea●●n. 392.  
Elevation. 373.  
divers contrary meanings of Elevation. 374.  
Sancta Sanctis. 376.  
Elevation condemneth private Mass. 378.  
●. Paul came into England. 167.  
England not subject to the B. of Rome. 167.  
The Faith first preached in England. 190.  
The Common prayers of the Church of England agreeable to the Old Fathers. 217.  
Ep●●rem ministered in the Church in the Vulgate tongue. 157.  
Excommunication. 32. 38. 39  
Reconciliation. 134.  
Exuperius. 129.   

F.  
This word, Figure, misliked of M. hardings side. 445.  
Heretics press the letter, and leave the meaning. 447.  
The Sacrament is a Figure. 446. 448. 451. 462. 475.  
The Sacrament is a Figure, and not the Truth. 465.  
M. harding saith, Christ's Body itself is a Figure. 447.  
Christ's Body a Figure of the life to come. 455.  
The number, and strangeness of M. hardings Figures. 448. 476.  
By M. hardings fantasy, the outward foundries are Christ's Body. 408.  
Forma, signifieth the Substance. 427. 435. 449.   

G.  
Gelasius. 144. 145.  
All the east speaketh Greek. 162.  
The Greek tongue reached far. 165.   

H.  
receiving the Sacrament with hand. 48.  
Hearing without understanding is no Hearing. 69. 70. 175.  
M. hardings witnesses against himself. 10. 11. 42. 139.  
M. Hard. jesteth at Christ's Institution. 20.  
M. Hard. allegeth one thing for an other. 20. 33. 41. 56. 59 135. 375.  
M. Hard. dissembleth the Doctors words. 21.  
M. Hard. arguments not well framed. 21. 25. 58. 92. 101. 158. 160.  
M. Hard. refuseth the example of Christ. 22. 23.  
M. Hard. corrupteth the old Doctors. 43. 45. 49. 77. 84.  
M. Hard. allegeth authorities without sense. 54.  
M. Hard. allegeth Decrees of Councils, that he never saw. 69. 295. 390. 484.  
M. Hard. is feign to leave the old Doctors, and to forge new. 7. 78.  
M. Hard. contrary to himself. 85. 139. 175. 201. 418. 459. 538. 550.  
M. Hard. concludeth, that the Apostles of Christ committed Sacrilege. 126.  
M. Hard. deceitful dealinge●wherein (as Tertullian saith) he followeth the very cast of all Heretics. 127.  
M. Hard. witingly avoucheth untruth. 167. 168.  
M. Hard. reasoneth against himself. 167.  
M. Hard. forgeateth himself. 173. 209.  
M. Har. wilfully perverteth the way of God. 174.  
M. Hard. cometh after the date, as his wont is to do. 192.  
M. Hard. saith, the ignorant, and unlearned people understandeth the Latin tongue, although not perfectly. 197.  
M. Hard. allegeth authorities, that he knoweth to be forged. 235.  
M. Hard. holdeth by burnt evidence. 235.  
M. Hard. condemneth S. Augustine for a Se●●matique. 290. 291.  
M. Hard. useth the arguments of the Heretics called the Manichees. 150.  
M. Hardin. useth the Eurychian Heretics arguments. 3●●.  
M. Hard. imagineth two great errors. 391.  
M. Hard. ●aithe, Accidents perform the Sacrament. 427.  
M. Hard. fighteth with old Heretics weapons. 439.  
M. Hard. contrary to his own fellows. 445.  
M. Hard. shunneth his own Doctors. 457.  
M. Hard. is driven to say, that the very Body of Christ is not verily, and in deed, but unaptly, and unfitly the Body of Christ. 474.  
M. Hard. understandeth not his own book. 495.  
M. H. allegeth his authorities without his compass. 495.  
M. H. judgement of the people. 527.  
M. Hard. suddenly turned from the Gospel. 534.  
M▪ Hard. seemeth, not to understand his own words. 555. 557.  
M. Hard. saith, Christ shed his Blood at his Supper. 560.  
M. Hard. not certain of his own Doctrine. 626.  
M. Hard. new Doctors cannot agree. 630.  
M. Hard. compareth the Pope with Balaam, and Caiphas. 274.  
M. Hard. misreporteth the council of Ephesus. 111 112.  
M. Hard. falsifieth the words of S. Luke. 115.  
M. Hardin. unadvisedly allegeth the authority of S. Augustine. 123.  
M. Hard. abuseth S. Augustine's words. 124.  
M. Hard. falsifieth S. Paul's words. 126.  
M. Hard. corrupteth the holy Fathers. 131. 144.  
M. Hard. misreporteth Strabo. 159. 161.  
M. Hard. misreporteth the words of Pli●ie. 159.  
M. Hard. foully abuseth S. Chrysostom's words. 203.  
M. Hard. wreasteth Origen from his purpose. 210.  
M. Hardin. misreporteth the words of Chrysostom. 212.  
M H. cutteth of the words of S. Gregory. 225.  
M. Hard. manifestly corrupteth, and falsifieth S. Cyprian. 228.  
M. H. twice falsifieth S. Cyprian in one place. 231.  
M. Hard. falsifieth S. Hilary. 527. 246.  
M. Hard. falsifieth S. Chrysostom. 264. 269.  
M. Hard. falsifieth Cassiodorus, and Socrates. 284.  
M. Hardin. misreporteth the Council of Chalcedon. 297.  
M. Hard. falsifieth the words of S. Augustine. 248. 250. 309. 405.  
M. Hard. wilfully corrupteth the 〈…〉  
M. Har. misreporteth S. Basiles words. 438. 439.  
M Hard. falsifieth Dionysi●s. 440. 44●.  
M. Har. wilfully depraveth the holy Fathers. 453.  
M. Hard. saith, Tertullian understood not the very Literal sense of Christ's words. 45●.  
M. Hard. wilfully corrupteth Tertullian 464.  
M. Hard. misconstrueth the words of 〈◊〉 485.  
M. Hard. mistaketh Prudentius. 500 502.  
M. Hard. allegeth a Fable under the name of Athanasius. 502.  
M. Hardin. misreporteth God's Divine providence. 527.  
M. Hard. untruly reporteth the Emperor justinian. 171. 54●.  
M. Hard. misreporteth his own Glemens'. 561.  
M. Har. misreporteth S. Augustine's woorder. 598.  
M. Hard. untruly translateth the words of Origen. 602. 604.  
M. Hard. misconstrueth the words of Irenaeus. 602.  
M Hard. guifully expoundeth S. Cyril. 622.  
M. Hard. uttereth a heap of untruths altogether. 217.  
M. Hard. uttereth two untruths together in one sentence. 172.  
M. Hard. uttereth five untruths together, in the report of four words. 382.  
M. Hardin. uttereth four untruth together with one breath. 454.  
M. Hard. uttereth three untruths together. 497  
M. hardings untruths, or oversigthes upon better advise to be redressed, two hundred, fifty, and five.  
Hippolytus Martyr. ●●.   

I.  
S. james Liturgy, or Communion. 10.  
james never drank wine, but only at Christ's last Supper. 128.  
Ignorance the mother of Religion. 640.  
The faction of Rome overruleth the World by Ignorance. 641.  
Ignorance dangerous. ●07. 641.  
Ignorance excuseth not. 208.  
Images in the Church contrary to God's word. 496. 505.  
The Heathens, and Infidels the first Fathers of Images. 497. 498. 503.  
The Cherubins. 498. 499.  
The Brazen Serpent. 499.  
The Crosse. 499. 500 501. 502.  
Irene the Empress, the kings daughter of Tartary, the chief defender of Images. 504.  
An Image better, than Prayer. 504.  
The Invention of Images came of if. 507.  
Peevis he reasons for proof of Images. 508.  
In the Primitive Church there were no Images. 508.  
Images condemned by the holy Fathers. 509. 517.  
Imagery like unto Poetry. 510.  
An Image is a Lesson of lies. 510.  
Holy Images. 512.  
Images worshipped with godly honour. 514. 515. 516.  
Images dangerous in the Church. 514.  
We be incorporate into Christ by Baptism. 36. 345.  
Individuum Vagum. 629. 630.  
Institution of Christ. 18. 19 20. 22.  
Institution of Christ broken. 23.  
God's Institution lawfully broken. 113.  
Institution of the Cup. 118.  
In●ention of the Priest. 34.  
Invisible. 472.  
john the Aulmonare. 74.   

L.  
Latin tongue in Aphrica. 180. 181.  
The Learned Latin tongue. 200.  
Latin Church. 211.  
Leontius. 74.  
Liberty of the Gospel. 33. 34.  
Lidforde Law. 432.  
D. Luther slandered. 3. 107.   

M.  
Malacl●ias. 6.  
Martialis. 9 10.  
Missa signifieth the Communion. 72. 94. 491.  
Missa signifieth any assembly. 6. 72.  
Missa never taken for Private Mass. 73. 492.  
Mass private, and peculiar. 3.  
Private Mass proved by boys, laymen, and women. 41. 56.  
Difference between the New private Mass and the Old Communion. 50.  
No Private Mass at Rome. 51. 53.  
The Communion is better than the Mass, by M. hardings own confession. 60.  
No Private Mass in good towns, and Cities. 71.  
Private Mass is an Abomination, and not an Oblation: Lorichius. 378.  
No Private Mass in the Primitive Church. 14.  
Private Mass never ordained in any Council. 22.  
Private Mass gr●we of lack of devotion. 14.  
Mass abused to witchecrafte and poisoninges. 2.  
To hear Mass, to see Mass. 70.  
One man may say three Masses in one day. 479.  
The sale of Masses. 481.  
Errors in the Mass. 3. 532.  
The Priest receiveth the Sacrament for others, as the mouth of the people. 588.  
The Priest presumeth to apply the merits of Christ by his Mass. 591.  
M. hardings proofs for Private Mass. 93.  
Matrimony honourable. 52.  
Matrimony misliked of certain learned Fathers. 52.  
Miracle in Baptism. 355.  
Feigned miracles. 515.  
The first Fathers of idle Monks. 85.  
Monasteries dens of thieves. 85.   

N.  
In the name of Christ only. 115.  
Nature is, that God will. 367.  
Nestorius. ●●●●.  
Nobody taken for a ●ewe. 88   

O.  
Opus Operatum. 594.  
Against Opus Operatum. 600.  
Oath. 119.   

P.  
Paulinus historicus. 133.  
The people not so ill as the Priest. 16.  
The people compared to swine and dogs. 518.  
M. hardings judgement of the people. 527. 534. 550.  
M. Harding calleth the people, Curious bu●ie bodies of the Vulgar sort. 531.  
The people better instructed in Religion, than the Priests. 619.  
Poison ministered in the Sacrament. 2.  
Prayers Common, and Private. 215.  
Common Prayers more effectual than Private. 215.  
M. Harding liketh well the Prayers in the known Vulgar tongue. 152. 206.  
Examples of prayers in the Common tongue. 156. 158. 168. 169. 175. 176. 196. 219.  
The people singing Psalms together. 153. 168.  
Birds speak, they know not, what. 170.  
A Popiniaie taught to say the Creed. 170.  
The Emperor justinian's Constitution for the Common Prayers to be pronounced aloud. 171.  
Prayers conceived with the mind. 171.  
Prayers uttered with the voice. 171.  
Prayers in an unknown tongue utterly unprofitable. 212. 215.  
The Priest, and the people in the Common Prayers speak together. 178.  
The people ought to answer, Amen. 172.  
The Common Prayers in England in the English tongue. 188. 190. 191.  
The Common Prayers in France in the French tongue. 184.  
The Words of S. Paul. 1. Corin. 14. make for Prayers in the Common tongue. 198. 199.  
M. harding saith, that understanding of the words withdraweth the mind. 214.  
Preparation to the Communion. 15.  
Priests, wicked, treen, worse than the people, Woulues, Devils. 16.  
Number of Priests. 17. 89.  
Priests, and Ecclesiastical judges often deceived. 118.  
Real Presence. 316.  
Christ's Body not Corporally present. 406.  
Spiritual presence. 357. 358. 404. 430. 449. 471. 585. 607.  
Christ present in Baptism. 352. 353.  
Christ present by Grace. 347.  
Spiritual eating. 320. 322. 324. 335. 389. 391. 392. 401. 430. 601. 627.  
Carnal understanding. 322.  
The Fathers of the old Testament received the Body of Christ. 321.  
The cause of the Capernaites offence. 323. 324.  
The Omnipotent power of God. 324. 35●.  
Berengarius Recantation. 327. 328.  
Christ's Body Deified. 331.  
Christ's Fleas he two ways taken. 330.  
jovisible, and Inuifibly. 335.  
Christ our Spiritual Bread. 389.  
Very, and verily. 337.  
Christ laid on the table, In what sense. 336.  
We are made one with Christ. 339.  
Christ is i● us Corporally, Carnally, Naturally. 339.  
Christ mingled with us. 340.  
Christ Corporally in us by Faith. 344.  
We are Naturally in Christ. 344.  
Christ Corporally, and Naturally in us by Faith, by Raptisme etc. 345. 346.  
We are incorporate into Christ. 345.  
Pope. The Pope holdeth his authority not by the Scriptures, but by custom. 221. 235.  
Childis he Allegations of the Scriptures, to prove the Pope's Supremacy. 221.  
Upon this Rock I will build my Church. 221. 233.  
The Church built equally upon all the Apostles. 309.  
The keys given to the rest, as unto Peter. 229.  
Christ Head of the Church. 256.  
Christ's Vicar. 256. 257.  
Peter was not Universal Bishop. 227.  
Peter was not Head of the Church. 261. 262. 311.  
The places of S. Cyprian fully answered. unus Episcopus: universa ●raternitas: Hinc Schismata oriuntur. 228. 229. 230. 231.  
Anacletus countr●●●●ited. 223.  
Anacletus corrupteth the Scriptures. 224.  
The B. of Rome first of Bishops, expounded. 241.  
The principality of the City of Rome: The principal Church. 243. 244. 247.  
The Nobleness of the City of Rome. 304.  
The Chieferie: the Head. 249. 306. 307. 309. 310.  
The Highest Priest. 251.  
Paul went up to Jerusalem to visit Peter. 253.  
The Supremacy proved by Aristotle, and Homer, and by drift of reason. 254.  
To seek to Rome for Counsel. 259. 294.  
To take up, and compound matters. 259.  
Appeals to Rome condemned. 265. 266.  
Appeals from equal, to equal. 272.  
Appeals in Ecclesiastical causes to the Prince. 272.  
The Prince calleth Bishops in Ecclesiastical causes before himself. 268.  
The Pope had no jurisdiction over the east. 278. 279.  
The Pope excommunicated others, and was excommunicate by others. 280.  
The Pope deposed by the Bishops of the east. 281.  
The Pope Confirmeth Bishops within his own Province. 282.  
The Pope had neither power, nor authority, to call Councils. 284. 285. 259.  
The Pope confirmeth Councils, as also do others. 286.  
Councils allowed against the Pope. 287.  
The emperors confirmed Councils. 286.  
The Pope could not restore Bishops. 289.  
Reconciliation to the Church of Rome. 290. 291.  
Damasus ruler of the house of God. 305.  
The Pope saluted by the name of Brother. 228. 263.  
No Bishop, but Ambrose. 241.  
The Primacy Common to many Bishops. 245.  
Paul equal unto Peter. 252. 253. 303.  
All bishops rule the Church together. 260.  
Paul Head of all nations. 303.  
john greater than Peter. 309.  
The meaning of this name, Universal Bishop. 220.  
The Bishop of Rome is not the Universal Bishop. 298.  
The Bishop of the Universal Church. 299.  
The Bishop of Constantinople the Universal Bishop. 242. 300.  
The Pride of the see of Rome. 224. 234. 235. 247. 251. 252.  
The Authority of the Pope more than the Authority of the Scriptures. 107.  
The visiting of the Pope. 254.  
The Pope equal with Christ. 258.  
flattering of the Pope. 262.  
servus servorum Dei. 297.  
The intolerable tyranny, and pride of the See of Rome. 314.  
The Pope cannot err. 274.  
Many Popes have erred. 275.  
The Pope Doctor of both Laws by Authority, not by knowledge. 259.  
M. harding compareth the Pope with Balaam, and Caiphas. 274.  
The Pope sometimes no member of the Church. 220.  
The Pope hath his holiness of his Chair. 276.  
The Pope a forger. 221.  
The Pope a Cogger, a Foister, taken in manifest forgery. 236.  
The Supremacy of Rome condemned by Councils. 235. 238. 240. 263.  
The universal Bishop is the forerunner of antichrist. 2●0.  
S. Gregory's full judgement of the name of Universal Bishop. 225.  
S. Gregory refused to be called Universal. 227.  
The Supremacy of Rome the destruction of the Church. 255.  
The Bishop of Constantinople enjoyeth the Prerogative of old Rome. 241.  
Phocas a Traitor▪ and a Murderer. 243.  
Psalms able to chase away devils. 211.  
Psalms song by Lay people and artificers. 213.  
Psalms hard, or easy. 213.   

R.  
Relics. 52.  
Reservation in both Kinds. 131. 132.  
Against Reservation. 413. 416. 622.  
Reservation. 414.  
The Sacrament reserved to be received of the people. 415.  
The Faith of the west Church came not first from Rome. 56. 166. 167. 233.  
The Church of Rome corrupted. 56. 260.  
All Churches must agree to the Church of Rome, In what sense. 244.  
Rome six times sack within the space of. 140. years. 292.  
The nobleness of the City of Rome. 294. 304.  
Rome had the Faith from Jerusalem, and from the east. 295.   

S.  
Sacrament. The Sacrament is a Sign. 110. 380. 446.  
Sacrament generally taken. 116.  
The Sacrament is material Bread. 381.  
Sacramental changing. 407. 427.  
The Sacrament● is a Creature. 408.  
Sacraments be Visible words. 409.  
The Sacram. is not bare Bread. 433.  
Difference between the Sacraments of the Old Testament, and of the New. 464. 468. 470.  
The Sacrament consisteth of two parts. 603.  
The Sacrament is a Creature, and no God. 614.  
A Resemblance between the Sacrament, and the thing signified by the Sacrament. 634.  
The Sacrament is one thing, and Christ's Body is an other thing. 380. 383. 430. 584. 610.  
The Sacrament passeth into the nourishment of our bodies. 380. 383.  
The word of God is more truly Christ's Body then the Sacrament. 883.  
vehement speeches of the Sacrament. 385. 400. 409. 428. 434. 448. 462. 471. 608.  
Sancta Sanctorum. 385.  
The ancient Father's judgement touching the Sacrament. 617. 618.  
The end; and use of Sacraments. 446. 462  
Abuses of the Sacrament. 141.  
The Sacrament thrust into dead men's mouths. 32.  
The Sacrament sent● unto strangers. 39 40.  
The Sacrament delivered to men, and wemennes to carry home. 43. 46. 47.  
The same forebidden. 132. 140.  
The Sacrament sent home to the new married man, and wife. 51.  
The Sacrament sent abroad into sundry parishes. 54. 55.  
The Sacrament buried. 80. 84. 134.  
The Sacrament turned into a stone. 136.  
To take the Sign in steed of the thing that is Signified, a miserable servitude of the soul. 380.  
Sacrifice. 555.  
To Sacrifice the Gospel, the People, etc. 556.  
M. Hard. saith, Christ offered his Body, all be it not in respect of offering. 555. 557.  
The Sacrifice of thanksgiving, is the Sacrifice of the New Testament. 358. 556. 562.  
The daily Sacrifice, what it meaneth. 24.  
The Sacrifice of the holy Communion not daily offered. 24. 50. 62. 91.  
In what sense Christ is daily Sacrificed. 61. 578.  
To Sacrifice the token of Christ's Body. 386.  
The Sacrifice of Bread, and Wine. 386. 567.  
The pure Sacrifice prophesied by Malachi. 559. 569.  
The Sacrifice of Remembrance. 556. 557. 562. 563. 565. 568. 569. 570. 575.  
The Sacrifice of the New Testament. 558.  
M. Hard. saith, Christ shed his Blood at his last Supper. 560. 570.  
Dreadful Sacrifice, and why dreadful. 563. 568.  
M. Hard. saith, Christ offered himself in Heaven. 565.  
Christ's Sacrifice lasteth for ever. 566.  
Christ himself is the Sacrifice. 571. 572.  
The Sacrifice of Melchisedek. 576. 577.  
Christ is both the Priest, and the Oblation. 578.  
The unbloody Sacrifice. 579. 580.  
The Priest in his Canon prayeth for Christ. 582. 583.  
Scriptures. Reading of the Scriptures necessary for the people. 520. 529. 534. 537. 544.  
The Scriptures hard, or easy. 532. 533.  
The Scriptures hidden from the wise. 526. 527. 529.  
The ignorant may read the Scriptures. 205. 523. 526. 527.  
The people commanded to read the Scriptures. 518. 519. 521. 544.  
Not reading the Scriptures is dangerous. 530. 531.  
Knowledge of the Scriptures breedeth humility. 530.  
Knowledge bloweth up the mind. 530.  
Discourraginge from reading the Scriptures cometh from the study, and Closet of the Diuel● Chrysostom. 521. 522.  
The reading of the Scriptures is profitable, although we can not fully understand them. 210. 211.  
The Scriptures translated into the Sclanon tongue by S. Jerome. 157.  
The Scriptures read openly by Chapters in the Church. 158.  
Dangerous to contend of Divine matters. 523.  
Ignorance of the Scriptures is dangerous. 531. 538. 543.  
The Scriptures superstitiously hanged about men's necks. 211.  
Writing, and reading in the Hebrewe tongue. 528.  
The Scriptures translated into the Slavon tongue by S. Jerome. 540.  
The Scriptures translated into the Gotthian tongue by ulphilas. 540.  
The Scriptures translated into the Syrian, the Palestine, the Theban, the Phe●●ike, the Arabike, the Lybic, and the French tongue. 540.  
The Scriptures translated into all Christian tongues. 540.  
The Scriptures translated into the English tongue. 54●. 542.  
Heretics shut up the Scriptures. 544.  
Serapion. 134.  
Simplicity pardonable. 111.  
Vain, and fond simplicity. 208.   

T.  
Theodoretus condemned of Heresy. 252.  
Tertullian a married Priest. 44.  
Diversity of tongues. 160. 163.  
Traditions used for the Scriptures. 522.  
Transubstantiation. 396. 397.  
Transubstantiation, a late Fantasy. 410. 421  
The Greek Church never allowed Transubstantiation. 422.  
The Bread in the Sacrament remaineth stil. 44. 382. 408. 423. 429. 437. 460. 635.  
The Omnipotency of God worketh in Baptism, and in all Sacraments. 424. 426.  
The place of Cyprian answered, The Bread Changed, not in form, but in nature. 424.  
Sacramental Change. 427.  
In what sense the Bread is the Body of Christ. 428. 436.  
The Bread nothing in comparison of Christ's Body. 433. 434.   

V  
Valdo. 538.  
Wasshinge of feet. 114. 116.  
The Water of Baptism, and Christ's Blood are one thing. 382.  
mingling of water, and wine not necessary. 34.  
Communion ministered in Norwey without wine. 32.  
Communion in Motheglen. 113.  
Wine continewinge long. 138.   
FINIS.   

Errata.  
Page. Line. Fault. Correction. 103. 43. Leo, read, julius. 113. 23. Ruscia, read, Russia. 135. 36 Aransican. Arausican. Ibidem. in margi. Aransican. Read, Arausican. Ibidem. in margi. lib. 1. strike it out. 281. in margi. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 284. 20. Curche, read, Church. 415. 8. Chrystome, read, Chrysostom. 429. 4. Felt, eas, read, Fealte, as.   

OF PRIVATE MASS. THE FIRST ARTICLE.  

The bishop of Sarisburie.  
IF any learned man of our adversaries, or if all the learned men that be alive, be able to bring any one sufficient sentence out of any old catholic Doctor or Father, or out of any old general Council, or out of the holy Scriptures of God, or any one example of the Primitive Church, whereby it may clearly and plainly be proved, that there was any private Mass in the whole world at that time for the space of six hundred years after Christ. etc. The conclusion is this: As I said before, so say I now again, I am content to yield and to subscribe.   

M. harding. The first Division.  
Every Mass is public, concerning both the oblation, and also the Communion, and none private. For no man offereth that dreadful sacrifice privately for himself alone, but for the whole Church of Christ in common. The Communion likewise of the Sacrament, is a public feast by Christ through the ministery of the priest in the same 
a The first untruth: for there is no such preparation.  prepared for every faithful person: from partaking whereof none is excluded, that with due examination having before made himself ready, demandeth the same. And so being common by order of the first institution, and by 
b The second untruth: there appeareth no such will in the Minister.  will of the ministers, it ought to be reputed for common, not private.  
That others do so commonly forbear to communicate with the priest, it is through their own default and negligence, not regarding their own salvation. Whereof the godly and careful rulers of faithful people, have sithence the time of the primitive Church, always much complained.   

The B. of Sarisburie.  
THERE appeareth small hope that M. harding will deal plainly in the rest, that thus maketh his first entry with a cavil.  
For where as the matter is known, and agreed upon, it is great folly to pike quarrel upon the word. Every Mass (saith he) is common, and none private. If it be so, then hath he already concluded fully on our side. For if there be no private Mass at all, them was there no private Mass in the primitive Church, which was my first assertion.  
But M. harding, as may be gathered by his manner of proofs, is not yet well resolved, neither what is private, nor what is Mass. For in the .22. article of his book, entreating of the accidents of bread and wine, to th'intent to avoid the gross absurdities that follow Transubstantiation, 
Pag. 182. b.  he saith, These mattiers were never taught in open audience, but privately disputed in the schools, and set abroad by learned men in their private writings. There he calleth the thing private, that is disputed in open audience, in the hearing of five hundred, or more, and is set abroad to the knowledge of the world: And here the thing that is done by the priest and his boy alone in a corner, he calleth common. Thus he maketh words to sound what him listeth, 
M. harding maketh common, private: and private, common.  sometime common to be private, sometime private to be common at his pleasure.  
And as touching Mass, sometime he maketh it the Sacrifice: sometime the Communion: sometime the prayers: and so seemeth not yet well to know, upon what ground to stand.  
His first reason is this: The Sacrifice of the priest is common, therefore the Mass is common. 
These reasons be answered afterward more at large.  Here might be demanded, who gave the priest authority, to make this Sacrifice? and without authority how can he make it? But if his Sacrifice be common, why doth he give it these private titles, This for the living: This for the dead: This for a friend: This for himself?  
His second reason is this: It is a feast, and therefore it is common: and thus he salu●th one error with an other. For if it be a feast, how is it received by one alone? If it be received by one alone, how can it seem to be a feast? But he saith, it is prepared for al. verily it is but small provision to serve so many. The priest himself knoweth this is untrue. He prepareth for himself, and not for others: He speaketh to himself, and not unto the congregation: He receiveth himself alone, and not with his brethren. Therefore in this respect we must needs say, the Mass is private, and not common.  
The third reason touching the will of the Minister, is very uncertain. For neither can the priest by his willing altar natures, or make that thing common, which is private: nor can any man certainly know, what thing the priest willeth. For what if his will be to work Necromancy, or Sorcery, as it is reported of Pope Hildebrande? Or what if his will be to poison some body, as Henry the Emperor was poisoned in the communion bread: 
Hermannus Contractus. Nicolaus Lyra in. 14. cap. Danielis.  Pope Victor in the chalice? Or what if his will be to work feigned miracles, as Lyra sayeth, many are wrought in the open Church by the priest to mock the people. Doubtless if the priests will may be known, either by his words, or by his doings, or by his gesture, or by his provision, or by the quantity of his bread and wine, or by his whole usage and practice, it may soon be seen, his will is to make a private banquet, and not a common.  
These be very weak foundations to build upon. Of the same M. harding might rather, and far better have gathered the contrary. For if it be the common sacrifice of the whole Church, it should be offered by the whole Church, as S. Ambrose saith: 
Ambro. 1. Cor. 11  Vt multorum oblatio simul celebretur: That the oblation of many may be made together.  
If it be a common feast of the whole Church, it should be received commonly of the whole church. 
Hieron. 1. Cor. 11  And therefore S. Jerome sayeth. Dominica ccena omnibus debet esse communis. The lords supper must be common to all, and that not for these simple shifts that M. harding and his fellows have devised. S. Hieromes reason is this: Quia dominus omnibus Discipulis, qui aderant, aequaliter tradidit Sacramenta. Because the lord gave the Sacraments equally to all the Disciples that were present. These words be plain, Equally, and To all the Disciples. And therefore saith S. Jerome, according to this example the lords supper must be common.   

M. harding. The second Division.  
Therefore in this respect we do not acknowledge any private Mass, but leave that term to Luther's school where it was first devised, 
3. Untruth.  and so termed by Satan himself, seeking how to withdraw his Novice Luther from the love and estimation of that most blessed sacrifice, by reasoning with him against the same in a night vision, as himself recordeth in a little book which he made De Missa angulari & unctione Sacerdotali.   

The B. of Sarisburie.  
This tale against that godly man Doctor Luther, is scornful, and slanderous, blazed abroad by Pigghius, Hosius, Staphylus the renegade, and such others, only of wilful malice and hatred of the truth, and therefore not worthy to be answered. Doctor Luther showeth what terrible temptations the Devil layeth to trap man withal, taking occasion sometime of well doing, sometime of evil: sometime of truth, sometime of falsehood. And for example he showeth that the Devil on a time assaulted him, not in visible form, but by dreadful suggestions in his conscience, as it were thus calling him to remembrance: These many years thou hast said Mass, thou hast showed up bread and wine to be worshipped as God, and yet now thou knowest it was a creature, and not God. Thereof followed Idolatry, and thou wear the cause thereof. All these things he saw to be true by the testimony and light of his own conscience, and therefore confessed he had offended, and yielded himself unto God. The devils purpose was to lead him to despair: but God mercifully delivered him. And this is Doctor Luther's whole and only meaning in that place, that no man of himself is able to withstand such assaults, and temptations of the enemy, but only by the power and mercy of God: This (good reader) is that School of Satan: this is that wonderful Tragedy whereat M. harding maketh such horrible exclamations. If he think it so heinous a matter for a godly man to be vexed by the devil, 
Matthaei. 4. 2. Corinth. 12.  perhaps he will also find some fault with Christ, that was carried by the Devil into the mount: or with S. Paul that had the Angel of Satan to buffet him: or with a great numbered of his porteous Saints, whose legends are full of visions of Devils, with other like childish fables. As for Luther, the doctrine that he taught in his school touching this point, is the very Gospel of Christ, and therefore it increaseth, and entereth into the hearts of men, and the lies and slanders of the enemies shall never be able to prevail against it.   

M. harding. The .3. Division.  
Yet we deny not but that the fathers of some ancient Counsels, 
2. Concil. Vasen. Cap. 4. Concil. Triburien. Decretal. lib. 3. tit. 41. C. 2. De consecrat. dist. 1. ex August●. quod quidam Gregor. tribuunt. Grego. ex Regist. lib. 2. ad Casterium. c. 9 b. 3. part Summae. q. 83.  and sithence likewise S. Thomas, and certain other School Doctors have called it sometimes a Private Mass, but not after the sense of Luther, and his scholars, but only as it is contrary to Public, and solemn, in consideration of place, time, audience, purpose, rites, and other circumstances. The variety and change of which, being things accidentary, cannot vary or change the substance or essential nature of the Mass. M. jewel an earnest professor of the new doctrine of Luther, and of the Sacrament aries, calleth, as they do, that a Private Mass whereat the priest having no company to communicate with him, receiveth the Sacrament alone.   

The B. of Sarisburie.  
M. harding by a Rhetorical Correction, upon better advise, putteth himself in remembrance, that there is mention made of Peculiar & Private Masses, as he saith, in certain ancient Councils, and in the school Doctors. 
In the Bishop's book.  He might have named Steven Gardiner, and Albertus Pigghius, that wrote the defence of Private Mass, & he himself acknowledgeth abuses, & errors in the same. 
Alber. Pigghius in locis Communib. De Privata Missa.  Yet will he not, I trow, confess, that either of them both was the Disciple of Satan.  
Here M. harding standeth upon terms, and saith, the Mass is called Private in respect of place, time, audience, and other circumstances. And even such be their Private Masses for the most part, said in side Iles, alone, without company of people, only with one boy to make answer, so private, that the people of God is thereby deprived, and rob of all comfort. And thus it seemeth Thomas understandeth the private Mass. 
●ar 3. q. 83▪ ar. 5.  For thus he saith, In Missis privatis sufficit, si unus sit praesens, scilicet, Minister, qui populi totius personam gerit. In private Masses it is sufficient, if there be one present, I mean, the Clerk, that standeth in steed of the whole people.  
Touching the allegations in the margin, the School Doctors are all of very late years: The place of S. Augustine is forged, and not S. Augustine's: the place of S. Gregory nothing to purpose, not once naming private Mass: the Councils that are called so ancient, were all at the least seven hundred years after Christ, and so without the reatche of my compass.  
But to agree upon terms, and not to fly the name of Mass, although it be very seldom, and for the most part never found in the old Catholic writers: that we call the Common or Public Mass, 
Public Mass.  whereas the priest and people receive the holy Communion together, which was the ancient order of the Apostles and holy Fathers in the primitive Church. But whereas the priest receiveth the Sacrament himself alone, without distribution made unto others, that we call the Private Mass, 
Private Mass.  yea although the whole parish be present and look upon him. For a thing may be private although it be done by the public Minister, and for the people, and in the mids of all the people. And thus Thomas of Aquine seemeth to take these words Private, and Common. First (saith he) the people is prepared to receive by the Common prayer of all the people, which is the lords prayer: and also by the Private prayer, which the priest offereth specially for the people. 
3. Par. q. 183. ar. 4. In explanatione Missae Romanae.  Here the prayer is called private, notwithstanding it be made by the priest, for the people, and in the mids of the Congregation.   

M. harding. The .4. Division.  
Against this private Mass, as he termeth it, he inue●gheth sore in his printed sermon which he preached at Paul's cross the second Sunday before Easter in the year of our Lord. 1560. as he entituleth it, shunning the accustomed name of Passion Sunday, lest (as it seemeth) by using the term of the Catholic Church he should seem to favour any thing that is Catholic. In which sermon he hath gathered together as it wear into one heap, all that ever he could find written in derogation of it, in their books, by whom it hath been impugned.   

The B. of Sarisburie.  
Mark (gentle reader) how small occasions this man taketh hold at, contrary to his promise, to serve his intemperate humour of speaking evil. What, thinketh he, that all folk are Heretics that name the days otherwise, than they be named in his Portuise? So may he soon condemn the Greeks, and (the Church of Rome only excepted) all other Christians throughout the world: who, as I reckon, never had the name of Passion Sunday in their Calendar, or use of speaking. So may he condemn all such as call  Good friday, or the Italians, that contrary to the Portuise call the first week in Lente the Carnevale. In deed the Portuise calleth that day not only Passion Sunday, but also the Sunday, judica, 
Dominica judica.  and taketh the one name to be as Catholic, as the other. God be thanked we are not ashamed of Christ's Passion, as having nothing to glory in but only the Cross of Christ, 
Galat. 6.  and his Passion: neither do we refuse your fantasies because they be Catholic, as you surmise, but because they be your own, devised by yourself of late days, many of them contrary to God's holy word, and are not Catholic.  
invectives I made none, neither do we use the Pulp●●e to that purpose, but soberly, and far otherwise, then M. harding seemeth to use his pen. I spoke of the abuses of Christ's last Supper, having thereto occasion of these words of S. Paul: 
1. Corint. 11.  The thing that I received of the Lord, the same have I delivered unto you, who in his time seemeth to find fault with the Corinthians for the same. Neither is the Supper of Christ so privileged, 
Albertus Pigghius de privata Missa.  but it may be abused, as appeareth by the very confession of our adversaries, who deny not, but that there be abuses and errors cropen into the private Mass.   

M. harding. The .5. Division.  
Although he pretend enmity against private Mass in word, yet in deed who so ever readeth his sermon, and discerneth his spirit, shall easily perceive, that he extendeth his whole wit and cunning utterly to abolish the unbloody and daily Sacrifice of the Church, 4 
The 4. Untruth. The old● Fathers never commonly called it so.  commonly called the Mass. 
Pro sacrificio cruento, rationale & incruentum ac mysticum sacrificium instituit, quod in mortem domini per Symbola corporis & sanguinis ipsi●● celebratur. Clemens constitutionum Apostolicarum lib. 6. cap. 23.  Which as the Apostles themselves affirm in Clement their scholar and fellow, being unbloody, hath succeeded in place of the bloody Sacrifices of the old law, and is by Christ's commandment frequented, and offered in remembrance of his passion and death, and to be used all times, until his coming. But what so ever he, or all other the forerunners of Antichrist, speak, or work against it, all that ought not to overthrow the faith of good and true Christian men, having for proof thereof beside many other places of holy scripture, the figure of Melchisedech, that was before the law, the prophecy of Malachi, in the law, and lastly, and most plainly, the 5 institution of Christ in the new testament. 
The .5. Untruth, Christ speaketh not one word of any Sacrifice.  Which he left to the Apostles, the Apostles to the Church, and the Church hath continually kept and used through the whole world until this day.  
touching Doctors, they have with one consent in all ages, in all parts of the world, from the Apostles time forward, both with their example, and also testimony of writing, confirmed the same faith. They that have been brought up in learning, and yet through corruption of the time stand doubtful in this point, let them take pains to travel in study, and they shall find by good ancient witness of the priests and Deacons of Achaia, that 6 
The .6. untruth, S. Andrew said the Communion and not the Mass.  S. Andrew the Apostle, touching the substance of the Mass, worshipped god every day with the same service as priests now do, in celebrating the externals Sacrifice of the Church. 
Abdiae li. 7. Historiae Apostol.  They shall find by witness of Abdias first Bishop of Babylon, who was the Apostles scholar, 7 
The .7. untruth, This Abdias never saw Christ in the flesh: It is a very legend of lies.  and saw Christour saviour infleshe, and was present at the passion and martyrdom of S. Andrew, that S. Matthew the Apostle celebrated Mass in Ethiopia a little before his martyrdom. 
Concilium Constantinopol. in Trullo, Cap. 32. Epistol. ad Burdega. li. Constir. Apostolicarum 8. Cap. ●lt.  They shall find by report of an ancient Council general, that S. james wrote a Liturgy, or a form of the Mass. They shall find that Martialis one of the LXXII. Disciples of Christ, and Bishop of Burdeaulx in France, sent thither by S. Peter, served god in like sort. 8 
The .8. Untruth, There is no manner token or show of private Mass.  They shall find in Clement the whole order and form of the Mass, set forth by the Apostles themselves, and the same celebrated by them after our lord was assumpted, before they went to the ordering of Bishops, priests, and the vii Deacons, according to his institution, and the same right so declared by Cyrillus Bishop of Jerusalem In mystagogicis orationibus. They shall find the same most plainly treated of, 9 
The .9. untruth, It is the very form of the Communinion, and nothing like the private Mass.  and a form of the Mass, much agreeable to that is used in these days in writing set forth by S. Dionyse, 
In Eccles. hi●rach. Cap. 3. Act. 17.  whom S. Paul converted to the faith, of whom it is mentioned in the acts of the Apostles, who had conference with S. Peter, Paul, and john, the Evangelist, and much acquaintance with Timothe.  

* Faith confirmed with out words. S. Paul saith, Faith cometh by hearing.  Thus do I give the good Christian reader but a taste as it were of proofs without allegation of the words, for confirmation of thy faith concerning the blessed Mass out of the Scriptures, Apostles, 
Lib. 4. Contra haeres. Cap. 32.  and Apostolic men. 10 
A burden of untruths.  I do further refer the to justinus the Martyr and Philosopher, To Irenaeus the Martyr and Bishop of Lions, who lived with the Apostles scholars. To the old Bishop and Martyr Hippolytus, that lived in Origens' time, who in his oration De consummatione mundi, extant in Greek, maketh Christ thus to say at the general judgement unto Bishops. Venite Pontifices, qui purè mihi Sacrificium die nocteque obtulistis, ac pretiosum corpus & sanguinem meum immolastis quotidie. Comeye Bishops that have purely offered Sacrifice to me day and night, and have Sacrificed my precious body and blood daily. 11 
The .11. untruth, They contain the very order of the Communion.  Finally I refer them in steed of many, to the two worthy fathers Basile, and Chrisostome, whose Masses be left to the posterity at this time extant. 12 
The .12. untruth, It is the very express order of the communion. It is no private Mass.  Amongst all Cyrillus Hierosolymitanus is not to be passed over lightly, who at large expoundeth the whole Mass used in Jerusalem in his time, 
In mystagogicis orationibus.  the same which now we find in Clement, much like to that of Basile, and Chrysostom, and for the Canon and other principal parts, to that is now also used in the Latin Church.  
As for the other Doctors of the Church that followed the Apostles, and those Apostolic men, many in number, excellent in learning holy of life, to show what may be brought out of their works for proof of this matter, that th●oblation of the body and blood of Christ in the Mass is the Sacrifice of the Church, and proper to the new testament, it would require a whole volume: and therefore not being moved by M. jewels challenge to speak specially thereof, but as it is private after their meanige, and many good treatises in defence of this Sacrifice being set forth already in print: at this present I will say nothing, thinking hereof as Sallust did of Carthago that great city, that it were better to keep silence, then to speak few.   

The B. of Sarisburie.  
God grant unto all his people the spirit of wisdom and understanding, 
isaiah. 11.  that they may be able to discern the Spirits, 
1. johan. 4.  whether they be of God or no, that they may take heed of false Prophets, 
Matthe. 7.  and give ear to the voice of the Prince of Pastors, & fly the voice of strangers, and beware of blind guides, 
johan. 10.  that so often have deceived them. 
Matthe. 23.   
Here M. harding a little overmuch inflameth his choler, 
Forerunners of antichrist.  and whom he listeth he calleth the enemies of the Sacrifice, and the forerunners of antichrist, and what not? even with the same spirit that the pharisees sometime said: 
Actor. 7.  Steven had spoken against the holy Temple: 
Matthae. 26.  or Christ had uttered blasphemy against God. I will not answer heat with heat, but in such kind of eloquence will rather give place.  
As touching the matter, 
Ad Constantian August. epist 78. li. 4.  M. Harding knoweth that S. Gregory calleth him the forerenner of Antichrist, not the saith, Christ hath made a full sacrifice for sin once for all upon the Cross, but that vaunteth himself above his brethren, as did Lucifer, and nameth himself an universal Bishop over the whole Church of Christ. 
Ad Mauritium  Such a one S. Gregory calleth the forerenner of Antichrist.  
And where as he calleth us at his pleasure the enemies of the holy Sacrifice, 
Imperat. lib. 7. epist. 197.  woe were unto us, 
johan. 1.  if we had not that Sacrifice. We know, that Christ is that lamb of God, that hath taken away the sins of the world, and that there is no name or Sacrifice under heaven, 
Actorium. 4.  whereby we can be saved, but only the name, and Sacrifice of jesus Christ. And because we know that this Sacrifice is sufficient, therefore we fly to no Sacrifice made by man.  
The Sacrifice, saith M. harding, 
Commonly called the Mass.  commonly called the Mass. But why showeth he not, of whom it is so called? verily neither the hebrews in their tongue, nor the Greeks in their tongue, nor Christ, nor his Apostles, nor Tertullian, nor S. Cyprian, nor Origen, nor Lactantius, nor S. Jerome, nor S. Augustine in any books undoubtedly known for theirs, nor his own doctors, Clement, Abdias, Hippolytus, ever used the name of Mass. Therefore it is marvel, that he would say the Sacrifice is so commonly called the Mass. If it might have pleased him to say, that he himself and his fellows so call it, he had done right.  
But here is brought in a whole troop of doctors in a rank: M●lchisedech: Malachias: Clemens the Apostles fellow: the Deacons of Asia: Abdias the Apostles Disciple, and Bishop of Babylon, that saw Christ in the flesh: S. Andrew: S. james: Martialis: Dionysius, who had conference with Peter, Paul, & john: Irenaeus, justinus Martyr, Hippolytus Martyr, Basile, Chrysostom, Cyril of jerusalem, & all the rest of the Doctors in all ages, & in all parts of the world. And who would not be afraid to see such an army come against him? How be it (gentle reader) be of good cheer. All this is but a camisado: These be but visards: they be no faces. They are brought in like Mummers for a show, & say nothing. That M. Harding lacked in weight, he would needs make up in tale: and so useth this only as a flourish before the fight: & as a stream blown up with wind and weather carrieth with it much froth & filth by the very rage & drift of the water: even so M. harding in this place flowing, & wandering over the banks with Copia verborum by the violence & force of his talk carrieth a great deal of error, & untruth along before him. 
For confirmation of faith.  notwithstanding, thus hath he given thee, good Christian reader, as he saith, a taste of his pro●fes without allegation of any words for confirmation of thy faith concerning the Mass. Miserable is that faith, that in so weighty matters can be confirmed with bare names by hearing nothing. I marvel that M. Harding ever durst either to allege such authorities, as he knoweth the most hereof be, or thus openly to mock the world.  
For briefly to touch Melchisedech, Malachias, & the institution of Christ, what weight can there appear in these reasons, 
Genes. 14.  Melchisedech brought forth bread and wine to banquet Abraham and his army being weary of the chase: Or, Malachias Prophesied that all the nations of the world should be turned unto God, 
Malachiae. 1.  & should offer unto him a pure Sacrifice: 
Matthae. 26.  Or, Christ ordained his last Supper amongst his Disciples, & bad them do the same in his remembrance: ergo, there was private Mass in the Church. Who ever made any such arguments in any school? what, will M. Harding make folk believe, that Melchisedech, Malachias, or Christ, said private Mass? Or doth he think that these reasons must be taken, because he speaketh the word?  
But he will say, 
Clemens.  and Malachias, signified the Sacrifice of the new testament. We deny it not. But did they signify a Sacrifice done by one man alone, in a strange language, the people looking on him, and no man knowing what he meaneth? Why may we not think rather, they signified the Sacrifice of the holy Communion, whereas the whole people doth lift up their hands and hearts unto heaven, and pray and sacrifice together, reioisinge in the cross of Christ, and so celebrating the lords death until he come? for the Sacrifice that is prophesied by Malachi, as it is expounded by Tertullian, S. Jerome, and other holy Fathers, is the Sacrifice of prayer, & contrite heart, as hereafter in the seventienth article it shall further appear.  
Touching the witnesses here alleged, first I marvel that M. harding would ever bring them forth, but much more that he would thus set them out, with such circumstances of commendation, as that they saw Christ in the flesh, or that they were the Apostles fellows. For he knoweth well, that many of them are little worthy of such credit, as partly being ever doubted of, and suspected to be written, not by them, whose names they bear, but by Heretics, to whom M. harding seemeth now to fly for aid: partly also obscure, unknown, unacquainted, not read, not seen, not hard of in the world before this tyme.  
But most of all I marvel that he would ever hazard his cause on these witnesses, who, as he himself very well knoweth, will speak against him. And therefore he hath here cunningly suppressed their words, and hath only made a muster of their names, but would suffer them to say nothing.  
And that thou (good reader) mayst have a taste hereof, 
Clement.  and see the faithfulness of these men's dealing, let us first consider Clemens, who, as it is reported here, was the Apostles fellow. The title of the book seemeth to be De Apostolicis traditionibus: that is, Of orders taken & devised by the Apostles of Christ, for the better government of the Church. A worthy book no doubt, and in all ages to be had in great price, if men had been persuaded, it had been written in deed by Clement. 
Hierony. de ecclesiast. scriptoribus.  But S. Jerome by the report of Eusebius, maketh mention only of one epistle of Clementes, that he thought worthy to be received, which epistle notwithstanding is not now to be found. One other epistle of Clementes he speaketh of: 
Books counterfeited in S. Clementes name.  but he saith it was never allowed by the Church. And further S. Jerome saith: Certain other books there are reported to be abroad in the name of Clement, as the disputation of Peter and Appion, which books were never in use amongst our fathers, neither contain they pure, and Apostolical doctrine. Thus much S. Jerome.  
Now whence then cometh M. hardings Clement? 
Petrus Crabbe in. 1. tomo Concil.  It was found very lately in the isle of Candie, by one Carolus Capellius a Venetian, written in Greek, and in these countries, never heard of, nor seen before.  
Here the reader, be he never so simple, yet must he think thus much with himself. Clemens was Bishop of Rome, as it is thought, next after S. Peter. And were the Bishop of Rome's books, and such books, so strange, so holy, and of such weight, kept in Candie, so far of from Italy, in an Island in the sea, and not in Rome? written in Greek, & not in Latin? And could such a worthy work devised by all the Apostles, and set forth by the Apostles fellow, be laid up in secrecy for the space of a thousand, five hundred years and more, and no man miss it? Thus much the reader may soon consider with himself, be he never so simple.  
But what if this book were never written by S. Clement? what if it were written by no honest man? what if it were written by an Heretic? verily it was a common practice in old times, to set wicked books abroad under the names and titles of the Apostles, and other godly Fathers. Leo sometime Bishop of Rome writeth thus: Apocriphae Scripturae, quae sub nominibus Apostolorum multarum habent seminarium falsitatum, 
Abdias.  non solùm interdicendae, 
Decretal.  sed etiam penitus auferendae, 
Leon. 1.  atque ignibus tradendae sunt. secret Scriptures, which bearing the names of th'apostles, 
Can. 15.  contain a ●●rcerie, and occasion of much falsehood, are not only to be forbidden, but also utterly to be taken away, and to be committed to the fire. By this we see that th'apostles names were borrowed sometimes to avouch Heresies, and wicked doctrine.  
As touching Clemens, Gelasius writeth thus, and for that he was Bishop of the same see, 
Dist. 15. Sancta Romana.  it is the more likely he should know the truth. Pauca quae ad memoriam venerunt, & Catholicis vitanda sunt, decrevimus esse subdenda. In primis Ariminensem synodum à Constantino Caesare Constantini filio congrega●am mediant Tauro praefecto, ex tunc, & in aeternum, confitemur esse damnatam. Item Itinerarium nomine Petri Apostoli, quod appellatur sancti Clementis, libri Octo Apocryphi. We have thought good (saith Gelasius) to note certain books which are come to knowledge, and aught to be avoided of Catholic people. First the Council holden at Ariminum, gathered by Constanti●us the Emperor, the son of Constantinus by mean of Taurus the lieutenant, from thenceforth and for ever we judge worthy to be condemned: likewise the journal of Peter the Apostle bearing the name of Clement, eight books, are secret (unlawful) writings. Thus we see divers books of Clement condemned by name, and but one epistle only allowed for good, and this volume here alleged by M. harding containing eight books, 
Petrus Crabbe.  as it is noted by Peter Crabbe, fully agreeing in number of books with the other condemned by Gelasius. 
1. tomo Concil.  To be short, Cardinal Bessarion alleging parcel of the same book of Clement, that hath been hidden so long, writeth thus of it. 
Bessarion de Sacramen. eucharistiae.  Licet haec Clementis verba inter Apocryphas scripturas commemorari sol●ant, placet tamen eis inpraesentiarum tanquam veris assentiamus. Albeit the words of Clement be accounted amongst secret (unlawful) writings, yet for once we are content to receive them as if they were true. Thus M. hardings Clement is disallowed by Eusebius, and by S. Jerome, mistrusted by Bessarion, condemned by Gelasius, kept forth coming in close prison for the space of a thousand and five hundred years, yet must we now without refusal stoop unto him, and take him as the Apostles fellow.  
One other of these witness is Abdias, 
Abdias.  and he is brought in with all his titles: the Bishop of Babylon, planted there by the Apostles: one that was conversant with Christ, and heard him preach, and saw him in the flesh: and was present all the martyrdom of S. Andrew: with all other circumstances that may gather credit among the simple. Of this Abdias somewhat must be spoken, and so much the more, for that his name is so glorious. He was sought out, and found, and set abroad of very late years, under the name of Abdias, by one Wolphgangus Zazius, a man that taketh great pains to force men to believe it is the very self same Abdias that he maketh himself to be: and therefore he saith, he was one of the lxxij Disciples, ordered Bishop by the Apostles, and that S. Luke the Evangelist writing the Acts of the Apostles borrowed many whole stories word by word out of him. Then was S. Luke very unthankful, that never once made mention of his author.  
But who so ever, or what so ever this Abdias were, his own words do so bewray him, that a blind man may see it was not he. He maketh many shameless lies, that he was present with Christ, and at the most part of the Apostles doings, & yet were the Apostles then according to Christ's commandment gone into the whole world, 
Marci. 16.  some into Italy, some into Asia minor, some into Scythia, some into India, some into Ethiopia, and were many thousand miles a sunder. 
Abdias in vita Matthaei.  In his fable of Iphigenia he saith, that the people took her brother B●or being then Christened by S. Matthew, and made him King, and that he reigned afterward in Ethiopia the space of lxiij years, and further maketh mention of Egesippus, 
Abdias. Martialis.  that lived above one hundred and three score years after Christ. If Abdias were alive all this while, he might be likened to johannes de temporibus, 
Caguinus.  who, as the French story recordeth, lived in France above three hundred years. A liar must be circumspect, and mindful what he say. 
Paulus Aemylius.  If he saw Christ in the flesh, it is not likely he ever saw Egesippus, that was so long after Christ: If he saw Egesippus, it is not likely he ever saw Christ. Thus if he report truth in the one, he lieth in the other: and so, whether he lie, or say truth, he cannot be Abdias.  
touching the substance of his book, it is nothing else, for the more part of it, but a vain peevish tale, laid out with falsehood, wicked doctrine, and curious conference, and talk with Devils: things far unmeet for that gravity, and Majesty of the Apostles of Christ, as it may soon appear unto the reader.  
It may be gathered by S. Augustine in sundry places, 
August. contra● Faustum, lib. 11. Et lib. 22. ca 80.  that some part of this book was written by certain Heretics named the Manichées, and avouched by them as the very true story of the Apostles. For he reporteth the fables of S. Thomas: of S. Matthew: of S. Andrew: of the Lion that slew the man, that had stricken S. Thomas: of the Dog that brought the same man's hand unto the table: of Maximilla wife unto Egis: and other like tales even in such order, as they be set forth by this Abdias.  
Against one Adimantus he writeth thus, 
August. contra Adimantum. cap. 16.  They (that is the Manichées) read Secret Scriptures, which they themself say are pure and perfect: in which Scriptures it is written that S. Thomas cursed a man, and that afterward a Lion slew him etc. And in an other place he saith, Attendite, qualia sint, quae scribuntur de Maximilla uxore Egetis: 
August. de fide contra Manichaeos', cap. 30.  illam noluisse viro debitum reddere: donasse, & supposuisse Eucliam ancillam, & alias similes fabulas. Behold what things they be, that be written of Maximilla wife unto Egis: that she (being once Christened) would no more yield duty unto her husband, but set Euclia her maid in her own place, and other like fables. All these and such like tales thus disallowed by S. Augustine, are reported by M. hardings Abdias in great sooth. I thought it not amiss to speak hereof the more at large, for that I saw a book so full of tales, so lately found out, without any good show of credit, to be fathered upon the Apostles disciple, and sent into the world with such a countenance. S. Augustine seemeth in diverse places to have given his judgement of the same. 
Augustin. contra Aduersarium  Writing against the adversary of the law, & Prophets he hath these words, He hath brought forth witnesses out of Secret Scriptures, under the names of the Apostles, john and Andrew, which writings if they had been theirs, 
Legis & Prophetarum. ca 20.  they had been received of the Church. 
Dist. 15. Sancta Romana.  The like judgement hereof seemeth to be given by Gelasius, who also saith that such writings according to an ancient custom, and by a singular provision, were not read in the Church of Rome, for that they were thought to be written by Heretics.  
Thus is this Abdias a book as it is apparent, full of manifest lies, and as it may be supposed by S. Augustine & Gelasius, written and favoured by Heretics, and refused of the Church: upon such a one, good reader, M. harding will have thee to stay thy faith.  
As for the rest of these new witnesses, although I mind to take no great exception against them: yet M. harding knoweth there is scarcely one of them, but may be doubted of.  
Martialis 
Martialis.  was lately found in France in the City of Lemovica, in an arch of stone under the ground, so corrupt and defaced, that in many places it could not be read, and was never seen in the world at any time before.  
Dionysius 
Dionysius.  although he be an ancient writer as it may many ways well appear, yet it is judged by Erasmus, 
Erasmus contra Parisienses.  john Colet, and others many grave and learned men, that it cannot be Ariopagita S. Paul's disciple, that is mentioned in the Acts.  
S. james Liturgy 
Liturgia jacobi.  hath a special prayer for them that live in Monasteries: and yet it was very rathe to have Monasteries built in all S. james time.  
Chrysostom's Liturgy prayeth for Pope Nicloas by these words, 
Liturgia Chrysostomi, Edita a Claudio du Sanctes.  Nicolai Sanctissimi, & universalis Papae longa sint tempora. We pray God send Nicolas that most holy, and universal Pope a long time to live. But Pope Nicloas the first of that name, was the second Pope after Pope johane the woman, in the year of our Lord eight hundred, fifty, and seven, almost five hundred years after Chrysostom was dead: 
Pope Johan.  and likewise in the same Liturgy there is a prayer for the empire and victory of the Emperor Alexius. And the first Emperor of that name was in the year of our Lord a thousand and four score, after the decease of Chrysostom seven hundred years. Now it were very much for M. harding to say, Chrysostom prayed for men by name seven hundred years before they were borne. I trow that were Prophesying, and not prayeinge.  
Thou seest, Christian reader, what Doctors here be brought, as M. harding saith, to ground thy faith, and salvation upon. If he could have brought any better, I trow, he would have spared these. But such doctrine, such doctors. These doubtful authorities, I trust, will set men's consciences out of doubt.  
Now, not withstanding it be something troublesome, yet shall it not be from the purpose, for trial of these men's faithful dealing, to examine some of M. hardings own witnesses, and to hear what they will depose. All these, as it is said, avouch the Sacrifice, otherwise called the Mass: and not only these, but also all others of all ages, and times, and that in a manner in the self same order and form, 
Folio. 11. a. linea. 1.  that now is used.  
Here M. harding much abuseth both his own learning, and also the trust and credit, that many have in him. For he knoweth well, that the Apostles had neither the form, nor the order, nor the name of Mass.  
How be it, if all these bear witness to the Mass, why speak they not? Why come they forth so dumb? 
Dumb witnesses.  What? have they nought to say in this behalf? or is their word not worth the hearing? Or are they so old, that they cannot speak? Or must we needs believe M. harding without evidence?  
But what if neither Clement the Apostles fellow, nor Abdias, nor S. james, nor Basile, nor Chrysostom, nor any other of all these here alleged, speak one word of Private Mass? What if they have not so much as the name of Mass? What if they testify plainly against M. hardings Mass? 
M. harding allegeth witnesses against himself.  What if they testify fully and roundly with the holy Communion? It were great shame for M. harding to fly from his own witnesses: and very much for me to stand to be tried by them, that are brought in such a throng to depose against me.  
And to begin first with S. james, the order of his Liturgy, which Master harding calleth Mass, standeth thus: 
Liturgia jacobi.  Sacerdos ait: Nullus eorum, qui orare non possunt, nobiscum i●grediatur. Diaconus ait, Cum timore, & fide, & dilectione accedite: Populus responde●, Benedictus, qui venit in nomine Domini. Deinde impertit Clero: Cum autem attollunt Diaconi discos, & calices, ad impertiendum populo, Diaconus ait, Domine benedic. Which words may be turned thus: The Priest saith: Let not one of them, that may not pray, enter in with us. The Deacon saith, With reverence, and faith, and love approach ye near. The people answereth, 
M. Hard. witnesses against himself.  Blessed is he, that cometh in the name of the Lord. After this he ministereth unto the Clergy. But when the Deacons take up the Dishes, and Cups to minister unto the people, the Deacon saith, Lord Bliss. Here by the order of S. james Mass the people answereth the Priest in their own tongue: provision is made for the whole congregation in Dishes, and Cups: 
Dishes and Cups.  they be called to receive the Communion: and they do receive all together. Now let M. harding be judge whether S. james bear record to the Private Mass, or to the Communion.  
Abdias although he report many untrue tales, yet he reporteth not one word of Private Mass, but much to the contrary. 
Abdias in vita S. Thomae Apost.  Writing the life of S. Thomas, and showing in what sort he ministered the holy Communion, he saith thus. Eucharistiam divisit his quos supra memoravimus, id est populo. He divided the Sacrament Unto the people, of whom we spoke before. 
Abdias in vita S. Matthaei Apost.  And again in the life of S. Matthew, who as M. harding beareth us in hand, without all question said Mass in Ethiopia, he writeth thus, Cumque respondissent, Amen, & mysteria Domini celebrata essent, & Missam suscepisset omnis Ecclesia, When they had answered, Amen, and the mysteries of the Lord had been celebrated, and the whole Church had received the Communion. Where the whole Church answereth the Priest, and receiveth the Communion together, I reckon M. harding will hardly call that a Private Mass.  
justinus Martyr an other of M. hardings witnesses, 
justinus Martyr in 2. Apologia.  in his second Apology unto the Emperor Antoninus, declaring the innocency of the Christian people, that then lived under great persecution, and shewing the manner of their assemblies, writeth thus. Before the end of our prayers we kiss each of us one an other, Then is there brought unto him that is the chief of the Brethren, Bread, and a Cup of Wine and water mingled together: which having received, he praiseth God, and giveth thanks a good space: and that done, the whole people confirmeth his prayer saying, Amen. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  After that, they that among us be called Deacons, give unto every of them, that be present, part of the Bread, and likewise of the Wine and Water that are consecrate with thanks giving, and carry the same home unto them, that happen to be absent. Here is a full Communion, and no Private Mass.  
Dionysius an other of the witnesses, and, as M. harding saith, the Apostles scholar, openeth the whole order of the Ministration in his time writing namely, and purposely of that matter. The Priest, 
Dionysius, Eccles. Hierar●hiae cap. 3.  saith he, beginneth the holy Psalmody, and the whole body of the Church singeth with him. Then followeth in order the reading of the holy Scriptures, which is done by the Ministers: After that the Ca●echumeni, that is, they that are newly come unto the Religion of Christ, and are not yet baptised, and Energumeni, that is, such as are molested with evil Spirits, and such others, as are enjoined to penance, are commanded forth. And so there remain such, as are meet to have the sight and Communion of the holy things. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  It followeth: And showing forth the gifts of the holy Sacraments, he goeth to the Communion himself, and likewise exhorteth others. And a little after that, The Priest, uncovering the Bread, that came covered, and in one cake, or loaf, and dividing the same into many portions, and likewise dividing the unity of the Cup unto all, Mystically, and by way of a Sacrament, he fulfilleth, and divideth unity.  
It followeth again, Then the Minister receiving himself, and distributing the holy Communion unto others, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in the end concludeth with holy thanks giving together with all the whole holy company of the Church. I believe M. harding himself will say, 
M. Hard. witnesses against himself.  here is yet but bare witness for his Private Mass.  
In the Liturgy of S. Basile, which is also brought for a witness in this matter, The Priest prayeth thus, All we receiving of one Bread, & of one Cup etc. It followeth. 
Liturgia Basilij. Et sic communicant omnes.  The Priest divideth the holy Bread into four parts: the quéer● singeth the Communion, and so they communicate al.  
Another witness is Chrysostom: His Liturgy, or as M. harding delighteth to speak, 
Liturgia Chrysostomi.  his Mass is thus ordered: After that the Priest hath communicate with the Ministers, than the great door is set open: The Priest showeth forth the Cup unto the people, saying, With the fear of God, and faith, and love, approach ye near. The Deacon sayeth, Come ye near in peace: The people answereth: In the name of the Lord. Again, The Deacons receive the Communion. afterward the Mysteries be carried unto a place, where the people must communicate.  
Ignatius an other witness, 
Ignatius ad Philadelphien.  writing unto the people of Philadelphia, hath these words, unus panis pro omnibus fractus est, & unus calix omnibus dividebatur. One bread was broken for all, and one cup was divided unto al.  
What needeth it me to discourse further of the rest? By these few I doubt not it may soon appear, how faithfully these men allege the Catholic Fathers, only amasinge the reader with naked names. Here we see, such as can not communicate, are commandeth forth: The whole Church prayeth, singeth, and receiveth the holy Sacraments all together. Such Masses they be, that the old Catholic Fathers can witness of. And of other Mass they know none. M. harding himself confesseth that in the Primitive Church the people received the Communion every day.  
Yet not withstanding, for his Private Mass he allegeth the names of Doctors of the Primitive Church. And so like a crafty Apothecary, in his marks or papers he hath the Mass: but in his boxes he hath the Communion.  
But he will say, he alleged all these Doctors by way of digression, to an other purpose, to prove the Sacrifice. first there is very small proof in such witnesses as say nothing: and besides that it is a simple kind of Rhetoric to use so large digressions from the matter, before ye once entre into the matter. And as touching the Sacrifice, if you have any at all, you have it only of the institution of Christ: otherwise you have none. But we are sure, we have Christ's institution. Wherefore it followeth, we have the Sacrifice that Christ appointed.  
touching Hippolytus, 
Hippolytus Martyr.  the Bishop and Martyr, that, as M. harding saith, lived in Origens' time, and is now extant in Greek, it is a very little book, of small price, and as small credit, lately set abroad in print, about seven years paste: before never acquainted in the world. Such be M. hardings ancient authorities for his Mass. It appeareth it was some simple man that wrote the book, both for the Phrases of speech in the Greek tongue, which commonly are very childish, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and also for the truth and weight of the matter. He beginneth the first sentence of his book with, enim, which a very child would scarcely do. He hath many vain gheasses of the birth, and life of Antichrist: He saith, and soothly avoucheth, that antichrist shall be the Devil, and no man, and shall only bear the shape of a man: Yet S. Paul calleth Antichrist the Man of sin. 
2. Thessaloni. 2.  Besides this, he hath a further fantasy, that antichrist shall subdue the kings of egypt, Aphrica, and Ethiopia, and that he shall build up again the Temple of Jerusalem: 
Revelabitur homo peccati.  And that S. john that wrote the books of Apocalyps, or Revelations, shall come again with Elias, and Enoch to reprove antichrist. And all this saith he without either warrant of the Scriptures, 
Hippolyt. Martyr.  or authority of the Church. And writing that book namely upon the Prophet Daniel, he allegeth the Apocalyps of S. john, in the steed of Daniel, which is a token either of great ignorance, or of marvelous oblivion. Moreover he saith, that the souls of men were from the beginning: which is an Heresy, with other dreams and fantasies many more. This is M. hardings Catholic doctor. Concerning the place of him here alleged, Venite pontifices, qui purè mihi sacrificium, die noctéque obtulistis, ac pretiosum Corpus, & Sanguinem meum immolastis quot idie, If he will precisely build upon the words, then must all other Priests stand back and have no place in Heaven, but Bishops only. For although they offer up, as M. harding saith, the daily Sacrifice, yet it is well known, according to the nature and use of the word, they are Priests only, and not bishops. If he will make reckoning of this word, Quotidiè, Daily, then where shall the Bishop of Rome and his Cardinals stand, that scarcely have leisure to Sacrifice once through the whole year? And if it be Christ himself that they offer up unto the Father, as they say, How is the same Christ offered up unto Christ himself? How is Christ both the thing that is offered, and also the party unto whom it is offered? But there is no inconvenience to a man in his dream. And if it be the Mass that Hippolytus here speaketh of, how is it offered both day and night? For Hostiensis saith, 
Hostien. in summa De celebratione missarum.  It is not lawful by the Canons to say Mass in the night season, saving only the night of Christ's Nativity.  
But the meaning of Hippolytus seemeth to be this, that all faithful people in this respect be Priests, and Bishops, like as S. Peter also calleth them, 
1. Petri. 2.  and that every of them by faith maketh unto God a pure Sacrifice, and both day and night, as it were, reneweth, and applieth unto himself, that one and everlasting Sacrifice of Christ's precious Body once offered for all upon the Crosse. Thus are the words of Hippolytus plain, and without ●auil, and thus shall Christ's calling be very comfortable.   

M. harding. The .6. Division.  
Now this presupposed, that the Mass standeth upon good and sufficient grounds for the stay of all true Christian men's belief: let us come to our special purpose, and say somewhat of Private Mass as our adversaries call it.   

The B. of Sarisburie.  
The grounds, he here speaketh of, be his Doctors, such as he hath already brought forth, laid up in great secrecy, and hidden from all the world by the space of one thousand years and more, and now of late found out by chance: some in Islands in the Sea: some in Arches under the ground: some so defaced with mould and canker, that it was hard to geasse their meaning: some full of impudent lies and fables, one parcel not agreeing with another: some devised and written by heretics, and ever mistrusted and condemned of the Church, yet every of these, as M. harding well knoweth, fully reporting the holy Communion, and manifestly testifieinge against Private Mass. These be M. hardings greatest grounds. Now judge thou, gentle reader, what worthy building may stand upon the same. Doubtless this beginning is very simple.   

M. harding. The .7. Division.  
The chief cause, why they storm so much at private Mass, is for that the Priest receiveth the Sacrament alone: which thing they express with great villainy of words. 
Private Mass proceeded first of the negligence, and misdoing of the people.  Now in case the people might be stirred to such devotion, as to dispose themselves worthily to receive their housel every day with the Priest, as they did in the Primitive Church, when they looked hourly to be caught and done to death in he persecution of paynims, that they departed not hence sine viatico without their voyage provision: what should these men have to say? In this case perhaps they would find other defaults in the Mass, but against it in this respect only that it is private, they should have nothing to say at al. So the right of their cause dependeth of the missedoinge of the people, which if they would amend, these folk should be driven either to recant, or to hold their peace. To other defaults of the Mass by them untruly surmised, answer shallbe made hereafter. Now touching this. Where no fault is committed, There no blame is to be imputed.  
That oftentimes the Priest at Mass hath no comparteners to receive the Sacrament with him, 
Lack of devotion cause of Private Mass.  it proceedeth of lack of devotion of the people's part, not of envy or malice of his part.  
The feast is common, 13 
The 13. Untruth, They invite no man.  all be invited, they may come that list, they shall be received that be disposed and proved: None is thrust away that thus cometh: it may be obtruded to none violently, ne offered to none rashly: well, none cometh. This is not a sufficient cause, why the faithful and godly Priest, inflamed with the love of God, feeling himself hungry and thirsty after that heavenly food and drink, should be kept from it, and imbarred from celebrating the memory of our lords death according to his commandment, from his duty of giving of thanks for that great benefit, from taking the cup of Salvation, and calling upon the name of God: for these things be done in the Mass.   

The B. of Sarisburie.  
God be thanked, both our life and manner of teaching, notwithstanding these slanderous reports, is void of villainy. Or if there had been any defect in us, this man of his courtesy should not have supplied it with an other villainy.  
Here M. harding granteth, 
M. harding confesseth that in the Primitive Church there was no Private Mass.  that the people in the Primitive Church received the holy Communion every day, and so consequently unawares, he confesseth that in the Primitive Church was no Private Mass, which, as he saith, came in afterward by the negligence and undevotion of the people. It is great pity, that so good a thing, as it is supposed, should have no better beginning. One special principle of these men's doctrine is, to embarre the people from reading and understanding of the Scriptures, 
M. harding articulo 15. diui. 7. folio 155. b.  and to suffer them to know nothing: for that as some of them have said, they be Dogs, and Swine, and therefore should not precious stones be laid before them. Yet now must their negligence be the rule of Christ's Religion. This is laid as the ground and foundation of the whole cause, and therefore it ought the better to be considered.  
Eckius, Pigghius, Hosius, and others have often cried out amain in their books and pulpits, where was your Religion before Lùther first began to Preach? So may we likewise say, And where was your Private Mass, which is the crown of your kingdom, before your people first began to grow negligent, and to want devotion? Some have said, the Church is governed by the Pope: some by the general Counsels: some by the holy Ghost. M. harding saith better, it is not amiss, that the Church be governed by the negligence, and undevotion of the people.  
Charity, say they, is cold, and the people is careless. But therefore hath God appointed Pastors and Ministers to oversee and control the people, and not to suffer them to perish in their negligence. Were it a matter of tiethes or other payments, the people should be called upon, and not suffered in any wise to be negligent: neither should their negligence stand for excuse. How much less should it be suffered, when the case toucheth God? 
Concil. Bracar. 2 Cap. 84.  The Bishops and Fathers in the second Council holden at Bracara in Spain decreed thus: If any man resort unto the Church and hear the Scriptures, 
Pro luxuria sua.  and for negligence or wantonness withdraw himself from the Communion of the Sacrament, and in the reverend mysteries do break the rule of discipline, we decree that such one be put out of the Catholic Church, Until he have done penance, and showed the fruits of his repentance, that having obtained pardon, he may be received again to the holy Communion.  
Thus the godly Fathers in old time did not flatter, and favour the people's negligence in this case, as M. Harding and his fellows do: but exhorted, warned, reproved, rebuked them, called them malapert, and impudent, 
Chrysostom in Epistolam ad Ephesios' homil. 3.  that would be present, and not receive: and excommunicated them for their negligence. But these men contrariwise turn away their faces from their brethren: and suppress their voice, and will not be heard: and speak nothing but in an unknown tongue: and find no fault with the people, but rather make them believe that they receive for them, and apply Christ's death unto them by their Mass, and that the very hearing thereof is sufficient for them, and meritorious: and thus, as much as in them lieth, they increase the negligence of the people, and discourage them from the holy Communion.  
The people is taught nothing, 
The cause of the people's negligence.  they understand nothing, they hear nothing, and saving only a few childish, and unseemly gestures, they see nothing, neither comfort, nor memory of Christ, nor benefit of his passion. And this is the cause of their negligence: therefore they stand thus back, and withdraw themself.  
How be it, 
The Pope and his Cardinals as negligent as the people.  what needeth M. Harding thus to charge the people with negligence and undevotion? The Pope himself and his Cardinals, do scarcely communicate once in the year, but are as negligent and as undevout therein, as the most part of the people.  
The feast (saith M. harding) is common: all are invited: they shall be received that be disposed and proved. If this feast be common, it must needs be common to very few: for the provision is very little to serve many. That all be called in the Latin Mass, it is a great and manifest untruth. For neither the Priest, nor the Deacon, either by word or by gesture calleth them: nor have they any preparation for them, if they were called. Yet are these men not ashamed to say, they shall be received, that be disposed, and proved.  
Every man ought humbly to prepare and dispose his heart, 
Preparation of the mind before the Communion.  before he presume to hear or receive any thing, that toucheth God. For God is Spirit, and we are flesh: God in heaven, and we in earth. Pythagoras' being but an Heathen was wont to say, Non joquendum de Deo sine jumine: we ought not to speak of God without light, that is, without premeditation, and good advisement, who it is, of whom we speak. And the Pagans in their Sacrifices were wont to remember their priest with these words, Hoc age, the meaning whereof was, dispose thy mind, it is God, unto whom thou speakest. 
Ecclesi. 18.  The wise man saith, before thou pray, prepare thine heart, and be not as a man, that tempteth God. Likewise in old times they, that were called Catechumeni, were warned afore hand to prepare their hearts, that they might worthily receive Baptism, 
Clemens Epist. 3.  as it is decreed under the name of Clement, whose words be these, Let him prepare himself in all things, that after three months ended upon the holy day he may be baptized. 
Augustin. tract. 10. &. 11. in johan.  S. Augustine also exhorteth the Catechumeni, likewise to dispose their minds against the time of their Baptism. Thus ought every man to examine and prepare himself, before he hear God's word: before he presume to open his mouth to pray unto God: before he receive the Sacrament of Baptism: and namely before he come to the holy Communion. And therefore the Priest giveth warning unto the people, with these words, Lift up your hearts: 
Augusti. de bono perseverantiae. lib 2 ca 13.  which words, as S. Augustine saith, were commonly used in the holy Mysteries.  
But I think M. harding here by these words prepare, and dispose, meaneth Privy Confession, which many have used as a rack of men's consciences to the maintenance of their tyranny. 
A Sent. li. 4. dis. 17  Peter Lombarde saith, without it there is no way to Heaven. 
B Innoc. 3. in Con. Lateranen. ca 21.  Innocentius the third commandeth, that whosoever is not confessed, neither be suffered to come into the church being alive, nor to be buried when he is dead. Hugo writeth thus, 
Hugo de potestate Ecclesiae.  I am bold to say, who so ever cometh to the Communion unconfessed, be he never so repentant and sorry for his sins, certainly he receiveth unto his judgement. So violent the late writers have been in exacting things of their own devices. Otherwise the old Fathers, notwithstanding sometime they speak of Confession, yet they require it with more modesty, and many of them require no such thing at al.  
Chrysostom saith, 
Chrysost. De poenitentia. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Let the Court (where thou yieldest thyself guilty) be without witness: Let God alone see thee. And again, If thou be ashamed to show thy sins to any man, then utter them every day in thy heart. I say not, go, confess thy sins unto thy fellow servant, that may upbraid thee with them. But confess them unto God, that is able to cure them. And again, thus he imagineth God to speak unto a sinner, Mihi soli dic peccatum tuum privatim, ut sanem ulcus. 
Chrysostom. in Psal. 50. ho 2.  Open thy sin privately to me alone, that I may heal thy wound. And Theodorus sometime archbishop of Canterbury saith, Graeci, & totus Oriens confitetur soli Deo. 
Chrysostom. De Lazaro. hom. 4.  The Greeks, and all they of the east, confess themself only to God. Thus much I thought good to touch hereof, 
De poeniten. dist. 1.  lest it should be thought there is none other way for a man to prove and dispose himself, but only by Auricular Confession. The meaning of these words of S. Paul, 
Quidam deo.  Let a man examine himself, standeth in two points, in Faith, and Repentance. Faith containeth the truth of our belief: Repentance concerneth the amendment of our life. Which kind of examining endureth all our life long. But to say, or think, we are all examined and disposed one only day in the year, and that of custom, not of Holiness, and not one day before, nor one day after, it is childish, it is superstitious, it is jewish, it is no persuasion meet for the people of God. 
Chrysost. ad po. Antiochen. ho. 61.  If Chrysostom were alive, he would cry out, O praesumptionem: O consuetudinem. O what presumption: O what a custom is this? And S. Ambrose would say, If thou be not worthy every day to receive, than art thou not worthy once in the year. 
Ambrosi. de sacramentis li. 6. cap. 4.   
But grant it, that charity and devotion is fainted in the people: May we yet think, that the same resteth whole and sound in the Clergy? Or that the devotion of the priests aboundeth more now, than it did in the primitive Church? For then the priest ministered the holy Communion but once in a day, 
Leo Epist. 81.  unless the multitude of the Communicantes had been so great, that it required double Ministration. But now the Priest may say two, three, or more Masses in one day, ye although he have no man to receive with him. I would it were not as the Prophet saith, 
Esaias. 24.  Qualis populus, talis Sacerdos, As the people is, such is the Priest. verily Bonifacius talking of the change of the holy Cups, 
●onifacius De Con. dis. 1. vasa.  which in the old times had been Tr●en, and in his time were made of Gold: then, said he, we had Treen Cups, and Golden Priests: but now we have golden Cups, and Treen Priestés. S. bernard complaineth thus of the state of the Clergy in his time, 
Bernardus de conuersione Pauli.  O Lord wickedness hath proceeded from the elder judges thy vicars, which seem to rule thy people.  
We cannot now say, As the people is, so is the priest: for the very people is not so (wicked) as is the Priest. 
Bernardus in Concilio Remensi.  And the same S. barnard in the Synod holden at Rheims in France, in the presence of the Pope, spoke these words, Nunc non habemus mercenarios pro pastoribus: nec lupos pro mercenarijs: sed pro lupis habemus Diabolos. Now have we not Hierelinges (to rule the flock) in steed of shepherds: 
The neglig. of the people.  nor Wolves in steed of Hierelinges: but in steed of Wolves we have Devils.  
johannes Vitalis a Cardinal of Rome likewise complaineth: 
johan. Vitalis Cardinalis, in speculo.  And of the priests of this age (saith he) The Prophet isaiah hath written thus: The Pastors themself are void of understanding, they have all followed their own way, every one even from the highest to the lowest. Wherefore if want of devotion, and looseness of life may breed negligence in the people, why may not the like want, 
isaiah. 50.  and as great looseness, breed the like negligence in the Priests? And if negligence be excuse sufficient, to warrant the people to Communicate but once in the year, why may not the same negligence cause the Priests to say Mass but once in the year? For it is not the love of God, as you surmise, neither the hunger or thirst of Heavenly food, that maketh the Priest to say Mass, but order of foundation, custom, heir or wages for his labour.  
Now let us view the weight of M. hardings reasons: The people is negligent and undevout: ergo, The Priest may say Mass alone. This argument is very weak.  
But the next that is gathered of the same, is much weaker: The people is negligent now: ergo there was Private Mass in the Primitive Church. For this only was my denial: and this hath M. Harding taken in hand to prove. It is called Petitio principij, where as one weak thing is proved by an other, as weak as it. So might M. harding say: The people will not hear the word of God: ergo, the Priest may go into the Pulpit and Preach alone. For Christ's Supper (as S. Augustine saith) is a Sermon, and the Priest therein Preacheth, 
Augustinus De Trinitate lib. 3. cap. 4.  and uttereth the death of the Lord.  
Again if only the negligence of the people have enforced Private Mass, how then came it into Colleges, Monasteries, Cathedral Churches, ye, 
Authen. Collat. prima. Vt determinatus s●● numerus Clericor.  even into the very holy Church of Rome, where as be such numbers of Clerks, Vicars, monks Priests, and Prebendaries, that the Emperor justinian was fain● to stay the increase of them, all idle, all in study and contemplation, all void from worldly cares, all confessed, all in clean life, all prepared? Wherefore have they Private Mass? Ye wherefore have they so many Masses severally, at divers Altars, and many of them at one time? Wherefore do not they Communicate together, as it appeareth they did in the Primitive Church? Doubtless this groweth not of the negligence of the people.  
As for the people, they are not so negligent, nor undevout, as M. harding here chargeth them. They are God's people, glad to be instructed, and desirous to follow, and where so ever the Gospel is received, ready to give testimony thereof, and to increase the same by the holy Communion of Christ's Body and Blood, in great companies, and whole congregations all together.  
But what it luck is this, that they whom M. harding so often condemneth for Heretics, can be so devout: and he, and his Catholics thus remain without devotion. Let the people be taught: let them hear the holy Ministration in their own tongue, that they may understand the holy Mysteries, & feel comfort and sweetness in the same: let them see examples of diligence in the Clergy: then will they be no longer negligent. Then should M. harding perforce give over his private Mass, as seeing that the whole right of his cause hangeth only of the negligence and misdooing of the people.   

M. harding. The .8. Division.  
But the enemies of this holy Sacrifice say, that this is against the institution of Christ. God forbidden, the institution of Christ should not be kept.  
But it is a world to see, how they cry out for the institution of Christ, by whom it is most wickedly broken. For where as in Christ's institution concerning this Sacrament, three things are contained, which he himself did, and by his commandment gave authority to the Church to do the same, the consecration, the oblation, and the participation, wherein consisteth the substance of the Mass: they having quite abrogated the other two, 14 
The .14. untruth. The Sacrifice is specially named in the Communion book. And in the Mass itself Consecration is not named.  and not so much as once naming them in their books of service, now have left to the people nothing but a bare Communion, and that after their own sort: with what face can they so busily cry for Christ's institution, by whom in the chief points the same is violated?  
Of Consecration and oblation although much might be said here against them, I will at this time say nothing. Concerning participation the number of Communicantes together in one place that they jangle so much of, as a thing so necessary, that without it the Mass is to be reputed unlawful, 15 
The .15 untruth. For S. Basil thinketh the number is part of Christ's Institution. Exercitationis ad pi●●atem Sermone. 4.  is no part of Christ's institution. For Christ ordained the Sacrament, after Consecration and Oblation done, to be received, and eaten. And for that end he said: Accipite, manducate, bibite, Take, eat, drink, herein consisteth his Institution.  
Now as for the number of Communicantes, how many should receive together in one place, and in what place, what time, sitting at table (as some would have it) standing, or kneeling, fasting, or after other meats: and whether they should receive it in their hands, or with their mouths, and other the like orders, manners, and circumstances: all these things pertain to the ceremony of eating, the Observation whereof dependeth of the Church's ordinance, and not of Christ's institution. And therefore S. Augustine writing to januarius saith: salvator non praecepit, quo deinceps ordine sumeretur, 
Epist. 118.  ut Apostolis, per quos dispositurus erat Ecclesiam, seruaret hunc locum. Our Saviour gave not commandment in what order it should be received, meaning to reserve that matter 
* The Apostles used and ordained the Communion of a number, and never any private receiving of the priest alone.  unto the Apostles, by whom he would direct, and dispose his Church.  
Wherefore the receiving of the Sacrament being the Institution of Christ, and the manner, number, and other rights of receiving, 16 
The .16. untruth. Christ appointed a number, although no certain fixed number  not fixed nor determined by the same, but ordered by the Church's disposition: whether many, or few, or but one in one place receive: for that respect, the Ministration of the Priest is not made unlawful.   

The B. of Sarisburie.  
It liketh M. Harding to call us wicked, and the enemies of the Sacrifice: and to say, we ●angle of the Institution of Christ, and yet ourselves break Christ's Institution. I must here protest in the name of many: We are not enemies of the Sacrifice and Cross of Christ, but of the errors, abuses, and sacrilege of the Mass, which now are maintained to the open derogation of the Sacrifice and Cross of Christ.  
As touching Christ's Institution, forgeat not, good Christian Reader, that M. Harding confesseth, there are three things therein contained, which as he saith, Christ himself did, and by his commandment gave authority to his Church to do: 
1. Cor. 11. Ye shall show forth the lords death.  the Consecration: the Oblation: and the Participation. Here he leaveth quite out the Annunciation of Christ's Death, thinking perhaps, it is no matter essential of Christ's Institution. Of these three (he saith) we have broken two: the Consecration, & Oblation: and so have only a bare Communion.  
But whereby may it appear to M. Hardynge, that we have thus broken Christ's Institution? Is it because we Communicate together with the people? or because we Minister the Sacrament under both kinds? or because we show forth the Death of Christ? or because we do, that Christ did, and commanded us to do?  
Concerning Consecration, he doth great wrong to charge us with the breach thereof, 
Consecration.  before he himself and others of his side be better resolved wherein standeth Consecration. For Scotus, and Innocentius tertius, And certain others say, that this word Benedixit, He blessed, worketh Consecration. The common opinion is that it is wrought by these words, This is my Body: Some think that Christ spoke these words twice, first secretly to himself, and afterward openly, that the Apostles might understand him. 
Consecr.  Cardinal Bessarion Bishop of Tusculum, 
Thom. & bonaven in. 4. Sent.  writeth thus, The Latin Church following Ambrose, Augustine, and Gregory, 
Bessarion de Sacramento Eucharistiae.  thinketh that Consecration standeth in these words, This is my Body: But the Greek Church thinketh the Consecration is not wrought by these words, but by the Prayer of the Priest, which followeth afterward: and that according to S. james, S. Chrysostom, and S. Basil. But these it appeareth, that they themself of that side, are not yet fully agreed upon their own Consecration.  
How be it, by what so ever words Consecration is made, it standeth not in the abolishing of natures, 
In the tenth● Article.  as M. harding teacheth: nor in precise, and close pronouncing of certain appointed words: but in the converting of the natural Elements into a godly use: as we see in the water of Baptism. For Christ said not, Say ye this: or by these words go and Transubstantiate, or change natures: But thus he said, Do this in my remembrance. 
1. Corinth. 10.  And so, the Bread that we break, is the Communication of Christ's Body: and as often as we eat of that Bread, 
1. Corinth. 11.  we do declare and publish the lords death. This is well noted and opened by S. Augustine. 
Augustinus in johan. tracta●u 80.  Put the words of God (saith he) unto the Element, and it is made a Sacrament. For what power is there so great of the water (in Baptism) that it toucheth the Body and washeth the heart, saving by the working of the word? Not because it is spoken, 
Accedat Verbum ad Elementum, & sit Sacramentum.  but because it is believed: and this is the word of Faith, which we preach. The word of faith, which we Preach, saith S. Augustine, not the word which we whisper in secret, is the word of Consecration.  
With what honest countenance than can M. Harding say, that we have no Consecration? we pronounce the same words of Consecration that Christ pronounced: we do the same that Christ bade us do: we proclaim the death of the Lord: we speak openly in a known tongue, and the people understandeth us: we Consecrate for the Congregation, & not only for ourself: we have the Element: we join God's word unto it: and so it is made a Sacrament: Yet saith M. Harding we have no Consecration. And can he think, that a Priest of his side doth Consecrate, that whispereth his words closely, and that in a strange tongue, in such sort as no man heareth, or understandeth him: that oftentimes himself knoweth not neither the words of Christ, nor the sense of the words: nor the use, nor the end of the Sacrament: that exhorteth noman: that speaketh to no man: that, if he do Consecrate, doth Consecrate only for himself, and not for others: that doth neither that Christ did, nor that Christ commanded to be done? If we Consecrate not, can he think that such a one doth Consecrate?  
And where as he saith further, that we have no manner Oblation in our Communion, he should not himself speak manifest untruth, having taken upon him, as he saith, to reform falsehood. 
Tertulli. contra Marcionem, li. 4 & adversus judaeos.  For he knoweth we offer up unto God in the holy Communion ourselves, our souls, our bodies, & alms for the poor: praises and thanks giving unto God the Father for our Redemption: and prayer from a contrite heart, which, as the old Catholic Fathers say, is the Sacrifice of the New Testament. 
Eusebius de Demonstratione, lib. 1.  To conclude, we offer up as much as Christ commanded us to offer. In deed we offer not up Christ's Body to be a propitiatory Sacrifice for us unto his Father. For that Sacrifice is once wrought for all upon the Cross, and there is none other Sacrifice left to be offered for sin. 
Hebraeos. 10.   
But saith M. harding, we make no mention of any Sacrifice in all our Ministration: Therefore we break Christ's Institution. This reason impeacheth Christ himself as well as us: for Christ himself in his whole Ministration spoke not one word of any Sacrifice, no more then we do. Therefore by M. hardings Logic, Christ himself broke his own Institution.  
Hereof he concludeth, that we have nothing but a bare Communion: which Conclusion is as true, as the Premises. God's name be blessed, we h●ue a holy Communion, to the great comfort of the godly. But in M. hardings Mass there is neither Communion, nor any other consolation at all: but only a number of light and bare gestures, and Ceremonies, far unmeet for so grave a purpose. But what should move this man, thus scornfully to jest at the holy Ministration, 
M. harding ieas●eth at the ordinance of Christ.  and to call Christ's ordinance A bare Communion? Others call it the Mystical Supper: others the holy Distribution: bare, or naked, no man I trow, durst ever to call it, but M. harding. One of his own Doctors comparing Consecration, 
Alexander De Hales. 4. q. 35. mem 2.  and Communion together, saith thus: Communio sacra maior est in effectu sanctitatis, quam Consecratio. The holy Communion in effect of Holiness, is more than Consecration. And again, Consecratio est propter Communionem. Ergo, 
Ibid. solu. 2.  Communio maius est Consecratione: Consecration is for Communion: Therefore is Communion greater than Consecration.  
A little before M. harding said, in Christ's Institution three things are contained, Consecration, Oblation, Participation. Immediately after, as a man that had suddenly forgotten himself, he saith, The number of the Communicantes together in one place, 
M. harding hath forgotten himself.  that they jangle so much of as a thing so necessary, is no part of Christ's institution. It is no marvel though he can so il agree with the old Catholic Doctors, that falleth thus out so suddenly with himself. For if Participation be not necessary, how is it a part of Christ's Institution? If it be a part of Christ's Institution, how is it not necessary? He would feign convey Christ's Institution, and his Mass both under one colour. But they are Contraries, the one of them bewrayeth the other. As for the Priest, he taketh no part of the Sacrament with others, which is the nature, and meaning of this word Participation, but receiveth all alone. Thus it appeareth by M. hardings own confession, that Private Mass having no Participation of the Priest with others, & therefore no Participation at all, is no part of Christ's Institution.  
I grant, certain circumstances, as fasting, sitting, standing, kneeling, and other like Ceremonies about the holy Ministration, are left to the discretion of the Church. But this is a very simple argument, Certain Circumstances may be altered: Ergo, the Priest may receive alone. Christ himself hath already determined the case. For all be it he have appointed no certain number of Communicantes, yet hath he by special words appointed a number. For these very words, Take ye: 
Matthae. 26.  Eat ye: Drink ye all: Divide ye among yourselves: Do ye this in my remembrance: ye shall set forth the lords death: 
Luke. 22.  These very words I say, can not be taken of one singular man, 
1. Corinth. 11.  but necessarily import a number.  
Yet saith M. harding, S. Augustine's words be plain, salvator non praecepit, quo deinceps ordine sumeretur: 
August. epist. 118 ad januarium.  ut Apostolis, per quos dispositurus erat Ecclesiam, seruaret hunc locum. Christ gave no commandment, in what order it should be received: to the intent he might leave that matter to his Apostles, by whom he would dispose his Church. Therefore saith M. harding, The number of Communicantes is at liberty, and the Priest may receive alone.  
S. Augustine in that place speaketh not one word of any number, but only of the time of receiving, whether it might seem convenient to Minister the Communion after supper, as Christ did to his Disciples, and some used then to do, as appeareth by the words that follow, Nam si hoc ille monuisset, ut post cibos alios semper acciperetur, credo quod eum morem nemo variasset: For if Christ had commanded that the Sacrament should ever be received after other meats, 
August. in eadem epist. ad januarium. 118.  I believe no man would have changed that order. It is wrong dealing to bring one thing for another: to allege number in steed of time: and of S. Augustine's words to conclude that S. Augustine never meant. For that S. Augustine requireth a number of Communicantes, it appeareth by that immediately in the same place, he allegeth the words of S. Paul, 
1. Corin. 11. invicem expect▪ August de sermon Dom. in monte li. 2. In johan tract. 26. Hierony. ad ●ucinium Idem in Apolog adversus jovintanum. 1. Corint 11.  Quapropter fratres, cùm convenitis ad manducandum, invicem expectate: Wherefore brethren, when ye meet together to eat (the Communion) w●ite one for another: Which words M. harding thought best cunningly to dissemble. In other places S. Augustine, like as also S. Jerome and others, witnesseth that the whole people daily received together, and generally entreating of the holy Communion, he speaketh evermore of a number, and never of one alone.  
Now whereas M. harding saith, Christ left such matters to the determination of the Church, and to that purpose seemeth to allege, as others do, these words of S. Paul, Coetera cùm venero disponam: touching the rest, I will take order, when I come, This kind of Doctrine unto the old Fathers seemed very dangerous. For S. Augustine saith, Omnes insipientissimi Haeretici, qui se Christianos' vocari volunt, audacias figmentorum suorum hac occasione evangelicae sententiae colorare conantur, ubi Dominus ai●, 
August in johan. tractatu. 97.  A dhut multa habeo vobis dicere, sed ea non potestis portare modo:  
The most peevish Heretics that be, that would feign be called Christians, do colour the bold enterprises of their fantasies, by occasion of this saying of the Gospel, whereas the Lord saith: Yet have I many things to say unto you, but ye are not able now to bear them.  
But if the Church have determined this matter for private Mass, as M. harding saith, in what Council, at what time within six hundred years after Christ, and in what place was it determined? Who was witness of the doing? Who was precedent? Who was Present? This is it that the Reader would feign learn. And M. harding thinketh it best to prove it by silence. How be it, it is already confessed, that Private Mass came in, not by Christ, or by any of his Apostles, or by the Authority of the Church, but only by the undevotion, and negligence of the people.  
It is wonderful to see, how handsome constructions these men make of these words of S. Paul, touching the rest, I will take order when I come. For upon these words they build their Private Mass, even in such form as it is now used in. As if S. Paul should say thus, At my coming I will take order, that ye shall have Mass in a strange tongue: that ye shall receive alone: that ye shall not look, and wait one for an other, notwithstanding any my former commandment: that ye shall not need to meet together: that one shall receive for all the rest: and so at my coming I will undo, what so ever hitherto I have ordained.  
I may not now dissemble the value of M. hardings argument: 
M. hardings Argument.  Christ (saith he) ordained the Sacrament, after Consecration and Oblation done, to be received, and eaten: Ergo, the number of Communicantes together is no part of Christ's institution.  
What, thought M. harding that none but children, and fools should read his book? For how loosely hang these parts together? The Sacrament must be received after Consecration: Ergo, The number of Communicantes is not necessary. There is not one piece hereof that either is true in itself, or agreeth with other.  
For touching Consecration, if he will precisely follow the words of the Evangelists, 
Matthae. 20. Luc 22.  which wrote the story, Christ first took the Bread: and blessed it: and broke it: and gave it, and said, take ye: eat ye: and afterward, this being said, and done, he added the words of Consecration, This is my Body. Thus the Evangelists witness, 
1. Corin. 11.  contrary to M. harding, that the receiving was first, and the Consecration afterward.  
Concerning the force of M. hardings argument, 
M. Harding concludeth against himself.  it concludeth directly against himself. For if Christ Instituted the Sacrament to the intent it should be first Consecrate, & then received of a company, it must needs follow, that receiving with company is part of Christ's Institution: as it is also avouched by Cardinal Bessarion the Bishop of Tusculum. His words be these, 
Bessarion de Sacramen. ●ucharistiae.  Hoc ipse ordo rerum poscebat: primùm Consecrare, de●●de Frangere, postea Distribuere: quod nos in praesentia facimus: This the very natural course of things required: first to Consecrate, then to Break, and after to Distribute: which thing we also do at this day. And Gabriel Biel, Consecratio ad usum, 
Biel lect. 26.  qui est manduca●io, tanquam ad finem quodammodo proximum ordinatur, Quia Christus accepit panem, benedixit, & dedit discipulis, ut manducarent: Consecration is ordained for a use, which is the Eating, as it were for a end. For Christ, after he had taken the Bread, Blessed it, and gave it to his Disciples to eat.  
And again, Consecratio non est semper finis Consecrationis, 
●iel lectione. 38.  sed potiùs usus fidelium. Ad hoc enim consecratur Corpus, & Sanguis Christi, ut fideles illis urantur manducando: Consecration is not the end of Consecration, but rather the Use of the faithful. For to that end is the Body, and Blood of Christ Consecrate, that the faithful may use them in eating. Thus M. harding frameth arguments against himself.   

M. harding. The .9. Division.  
But if they allege against us the example of Christ, saying that he received not it alone, but did Communicate with his twelve Apostles, and that we ought to follow the same: I answer that we are bound to follow this example, 
M. Hard. refuseth Christ's example.  Quoad substantiam, non quoad externam ceremoniam:  
For the Substance, not for the outward ceremony, to the which pertaineth the number, and other rites, as is aforesaid. Christ's example importeth necessi●●e of receiving only, (17) 
The .17▪ Untruth. For number i● not only of congruence, but also of institution.  the other rites, as number, place, time, etc. be of congruence and order. (18) 
The .18▪ Untruth. The Church of Rome hath taken no such order  In which things the Church hath taken order, willing, and chargeinge, that all shall Communicate that be worthy and disposed.  
And so it were to be wished, as oftentimes as the Priest doth celebrate this high Sacrifice, that there were some, who worthily disposed, might receive their rights with him, and be partakers Sacramentally of the Body, and Blood of Christ with him. But in case such do lack, as we have seen that lack commonly in our time, yet therefore the continual, and Daily Sacrifice ought not to be intermitted. For sith this is done in the remembrance of Christ's oblation once mad● on the Cross for the redemption of all m●kinde, 
* A weak reason. This is only M. Hard. gloso  therefore it ought daily to be celebrated throughout the whole Church of Christ, for the better keeping of that great benefit in remembrance: and that though none receive with the Priest. And it is sufficient in that case, if they that be present, be partakers of those holy Mysteries Spiritually, and Communicate with him in Prater, and thanksgiving, in Faith, and Devotion, having their mind, and will to Communicate with him also Sacramentally when time shall serve.   

The B. of Sarisburie.  
Here is great pain taken, to prove that Christian men, in the Ministration of Christ's Supper, are not bound to follow the example of Christ: all learning also showed, to beguile the simple with a vain distinction of Substantia, and Accidens. S. Hilary writing of the lewd dealing of the Arians, used in racking of the Scriptures, 
Hilar. ad Constantium Augustum.  saith thus of them, Aut ita sc●ibuntur fides, ut volunt: aut ita ut volunt, intelliguntur: Their faiths must either be so written, as they will: or else they must be construed, and taken as they wil  
The question that lieth between us, standeth not in this point, whether we ought to do every thing that Christ did: but whether we ought to do that thing, that Christ both did himself, and also commanded us to do, and was afterward practised by the Apostles, and holy Fathers, that had the Spirit of understanding, and knew Christ's meaning, and was never broken, until the negligence and undevotion of the people, as M. harding confesseth, brought in the contrary.  
Christ said not, Do this in Jerusalem: or in this parlar: or after supper: or at this table: or being so many together: or standing: or sitting: But he said thus, 
Matthae. 26.  Do ye this, that is, take ye Bread, bless it: break it: give it, in my remembrance. This is not a Ceremonial Accident: 
Luke. 22.  but the very end, purpose, and substance of Christ's Institution. 
1. Corin. 10.  And therefore S. Paul saith, The Bread that we break, is the participation of the lords Body: And all we are one Bread, and one Body, as many as are partakers of one Bread.  
Yet saith M. Harding, We are bound to follow Christ's example in things that be of the substance of the Sacrament, not in things that be of order and congruence. Here unawares he seemeth to confess, that his Mass, what so ever substance it bear, yet is void both of good order, and also of congruence. But what wicked wilfulness may this be? To Minister the Sacraments of Christ, as Christ himself did, & commanded to be done, is called an Accident Ceremonial, that may well be changed: But for the Priest to speak in a strange unknown tongue: to turn his face from the people: to Minister unto himself alone: and to use an infinite sort of childish ceremonies, which neither Christ, nor his Apostles ever either used, or thought of, all these are holden for things substantial, and of importance, and be defended as necessary, and may not be changed. Such power have these men, to change Accidence into Substance, and Substance into Accidence, when they list.  
The Church (saith M. Harding) hath charged and ordered, that no man that is worthy and disposed, shallbe refused. O miserable is that Church, where as no man, no not so much as one, is well disposed. Here in few words he condemneth the whole Church of Rome, even the whole College of Cardinals: amongst whom, as he saith, there is not one well disposed, and worthy: and therefore they all withdraw themselves from the Communion. 
Chrysostom. ad popul. Antiochenum. hom. 61  But Chrysostom saith, If thou be not worthy to receive the Communion, than art thou not worthy to be present at the Prayers. Therefore M. harding should drive his unworthy people from the Church, and not suffer them to hear his Mass.  
They imagine that any man, be he never so great a sinner, may pray to God, & have free access to the Throne of Majesty. 
Hebrae. 4. 2. Timoth. 2.  Only they think a sinner may not receive the holy Communion. But it is written, Let him depart from his wickedness, who so ever calleth upon the name of the Lord. Whosoever is a member of Christ, and may boldly call God his Father, may also be bold to receive the Communion.  
If M. Harding wish in deed that the people would prepare themselves, & Communicate with the Priest, as he pretendeth, why doth he not exhort & move the people? Why doth he not provide for them? Why doth he rather defend his Sole Receiving contrary to his own wisshing, and contrary to the example of Christ, as he himself confesseth? Doubtless there are many godly men among the people, and oftentimes more virtuously disposed a great deal, than the Priest. Neither is it of their unworthiness, that they abstain so often: nor of their worthiness, that they receive once in the year: but only of custom.  
But if the people beslacke, yet must the Priest do the Daily Sacrifice, saith M. harding, that is, he must offer up Christ unto his Father for the sins of the world. Herein appeareth the wanton folly of this people. That they may do, and are commanded to do, they will not do: but that they can not do, that they will needs do. The matter being so weighty, and not yet thoroughly believed, it had been good for M. Harding to have made proof thereof by the authority of S. Augustine, S. Jerome, or some other old Catholic Doctor, within the compass of ●●re hundred years: but he bringeth forth only an Article or Decree of his own making. Scythe this is done (saith he) in the remembrance of Christ's oblation once made on the Cross for the Redemption of mankind, Therefore it ought daily to he celebrated throughout the whole Church.  
Lest any error grow hereof, 
Daily Sacrifice.  it is to be noted, that these words, Daily Sacrifice, and Daily Bread 
Daily Sacrifice. Daily bread.  are sometimes used in the holy Fathers, and both applied unto the Body of Christ: but far otherwise, and to other purpose, than M. harding meaneth, as it shall soon appear. The old Fathers call that the Daily Sacrifice, that Christ made once for all upon the Cross: for that as Christ is a Priest for ever, so doth the same his Sacrifice last for ever: not that it is daily, and really renewed by any mortal creature, but that the power and virtue thereof is infinite in itself, and shall never be consumed. So saith S. Augustine, Tibi hody Christus est, 
Deverb. Dom. in evang. secundum Lucam. Serm. 28.  tibi quotidie resurgit. To thee this day is Christ: and to thee daily he riseth again. So likewise saith S. Jerome: Quotidie nobis Agnus occiditur, & Pascha quotidiè celebratur: Unto us every day the Lamb is slain: to us every day the Easter Feasts kept. And in like sort writeth Germanus a later writer, Panis quotidianus est Christus, 
Hieron in. 1. ad Corin. cap. 6. Germanus in Ecclesi. rerum Theori●.  qui est, & antè fuit, & manet in saecula: Our daily Bread is Christ, which is now, and was before, and endureth for ever. Thus in Christ's behalf is that most precious Sacrifice everlasting.  
Likewise the same one Sacrifice is everlasting not only in itself, for that the virtue thereof is daily effectual in us, and endureth for ever, but also of our behalf, in that we do daily offer up unto God our Sacrifices of praises and thanks giving for that so merciful, and wonderful work of our Redemption. And this kind of Daily Sacrifice, beside a great number of other old Doctors, the godly Father Irenaeus hath taught us to make: His words be these, Sic & nos quotidiè offerre vult munus ad altar frequenter sine intermissione. 
Irenaeus, li. 4. Cap. 34.  Est ergo altare in Coelis. Illuc enim preces & oblationes nostrae diriguntur. Even so hath God willed us daily to offer up our Sacrifice at the Altar without ceasing. Therefore our Altar is in heaven: for thither our prayers and oblations are directed. Thus is that Sacrifice once offered upon the Cross rightly called our Daily Sacrifice, in like phrase of speech, as is this of Tertullian: 
Tertullian ad. versus Iud●●os.  Nos Sabbatum non septeno quoque die celebramus, Sed omni die, We keep the Sabbothe not every seventh day, but every day. But M. hardings fantasy, that is, that the Ministration of the Sacraments is the Daily Sacrifice, includeth a manifest untruth. 
Arti●ulo. 2. divisi. 23. fol. 44. b.  For afterward he granteth himself, that upon Good Friday there is no such oblation made, and that (as he saith) by the order of the Apostles. And again he knoweth, that the Grecians in the Lente time never used to Consecrate, 
Sexta Synod. cap. 52.  but only upon saturdays, and Sundays: as it appeareth by the sixth Council holden at Constantinople, 
Co●cil. Lacdic●̄. can. 49.  and by the Council of Laodicea. And of the use of the Latin Church therein in his time, S. Ambrose writeth thus, Omni hebdomada offerendum est, e●iam si non quotidiè peregrinis: 
Ambro. in. 1. ad Timo. ca 2.  incolis tamen vel bis in hebdomada, Every week we must celebrate the oblation, although not every day unto strangers, yet for the inhabitants▪ ye some times twice in the week. 
Non quotidiè.  I trow M. harding will not say, that the thing that is one day left undone, or that is only done upon the saturdays and Sundays, or, as S. Ambrose saith, twice in the week, is not withstanding done every day.  
Yet it is well to be thought, that both S. Ambrose and other learned Bishops in the Latin Church, and the Fathers in the Council of Constantinople and Laodicea for the Greek Church, understood what was the Daily Sacrifice.  
verily that Sacrifice, that Christ once made upon his Cross, endureth for Good Friday, and all days in the Lent, and every day in the year, and for ever: and therefore is justly called our Daily Sacrifice.   

M. hardings reasons.  
Christ's Death must be kept in remembrance, Ergo, The Priest is bound to say daily Mass, y● although there be no man to receive with him. Alas, how holdeth this poor argument? Or how may we make it good? Is there none other mean to remember Christ's death, but only by saying Private Mass? Or is not every one of the people bound to remember the same, as deeply, and as often as the Priest? It is a very simple sequel, only upon remembrance of Christ's Death to found the Mass. Doubtless the Mass, as it is now used, utterly drowneth and defaceth all manner remembrance of the Death of Christ.  
But to put a little more weight to this seely reason, where as M. harding saith: The Priest ought daily to Sacrifice, ye although there be no man to receive with him, I will say further in his behalf: If this Sacrifice be so necessary, as it is supposed, then is the Priest bound to Sacrifice every day, ye although he himself receive not. For the Sacrifice, and the Receiving are sundry things, as it is also noted in a late Council holden at Toledo in Spain. Quidam sacerdotes uno die plurima offerunt Sacrificia, 
De Con. dist. 2. Relatum est.  & in omnibus se oblationibus a Communione suspendunt. Certain Priests there be, that every day offer many Sacrifices: and yet in every Sacrifice withhold themselves from the Communion. Thus hath M. harding found his daily Sacrifice, and lost his Private Mass.  

another reason.  
The receiving with company is no substantial part of Christ's Institution, Ergo, we are not bound therein to follow Christ's example. First this Antecedent is false, as it is already proved. And if it were no part of the substance of Christ's Institution, Yet are we nevertheless bound to his example, because he hath commanded us so to do.  
If Christ's example have no more weight of our side, let us turn the same to M. hardings side, and see how handsomely it will conclude: Christ ministered the Communion to his Disciples altogether, Ergo, the Priest may receive alone.  
Consider, good Reader, what credit these men deserve to have, that are thus feign to shun and fly the example of Christ. 
1. Corinth. 11.  S. Paul to rectify the Corinthians thought no way better than to call them back to Christis example. For thus he saith, That I received of the Lord, the same have I delivered unto you. Likewise saith S. Jerome, Dominica Coena omnibus debet esse Communis: 
Hieron. in 1. Corin. 11.  quia ille omnibus discipulis suis qui aderant, aequaliter tradidit Sacramenta. The lords Supper must be Common to al. And that he proveth by Christ's example, Because Christ gave the Sacraments equally to all his Disciples that were present.  
But whose example followeth M. harding, when he saith his Private Mass? When did either Christ, or any of his Disciples, Or any one of the old Catholic Doctors, Minister in that sort? If he follow none of these, let him not blame others, if they refuse to follow him.    

M. harding. The .10. Division.  
M. jewel, and many other of that side, think to have an argument against Private Mass of the word Communio, as though the Sacrament were called a Communion in consideration of many receivers together. And therefore in his Sermon oftentimes he màketh an opposition between Private Mass and the Communion, and alleging divers places where mention is of a Communion, inferreth of each of them an argument against Private Mass. But this agrument is weak and utterly unlearned, as that which proceedeth of ignorance. 19 
The .19. untruth. For of Communicating to gather, it was called Communio.  For it is not so called, because many, or as M. jewel teacheth, the whole Congregation Communicateth together in one place: but because of the effect of the Sacrament, for that by the same we are joined to God, and many that be divers, be united together, and made one Mystical Body of Christ, which is the Church, of which Body, by virtue and effect of this holy Sacrament, all the faithful be members one of an other, and Christ is the head. Thus divers ancient Doctors do expound it: And specially Dionysius Ariopagita, where speaking of this Sacrament, he saith: 
Ecclesiasti. Hierarch. ca ●.  Dignissimum hoc Sacramentum, sua praesantia reliquis Sacramentis longè antecellit, atque ea causa illud meritò singularit●r Communio appellatur. Nam quamuis unumquodque Sacramentum id agate, ut nostras vitas in plura divisas in unicum illum statum, quo Deo iungitur, colligat, attamen huic Sacramento Communio●s vocabulum praecipu● ac peculiariter congru●t. This mosis worthy Sacrament is of such excellency, that it passeth far all other Sacraments. And for that cause it is alonely called the Communion. For all be it every Sacrament be such, as gathereth our lives that be divided a sunder many ways into that one state, whereby we are joined to God, Yet the name of Communion is fit and convenient for this Sacrament specially, and peculiarly, more than for any other. By which words and by the whole place of that holy Father, we understand that this Sacrament is specially called the Communion, for the special effect it worketh in us: which is to join us nearly to God, so as we be in him, and he in us: and all we that believe in him, one Body in Christ. And for this in deed we do not Communicate alone. For in as much as the whole Church of God is but one house, as S. Cyprian saith, una est domus Ecclesiae, in qua agnus editur: There is one house of the Church wherein the Lamb is eaten: 
De eaena Dni. 1. Timoth. 3.  And S. Paul saith to Timothe, that this house of God, is the Church of the living God: who so ever doth eat this Lamb worthily, doth Communicate with all Christian men of all places, and countries, that be in this house, and do the like. And therefore S. Jerome a Priest, shewing himself loath to contend in writing with S. Augustine a Bishop, calleth him a Bishop of his Communion. His words be these. Non enim convenit, ut ab adolescentia usque ad hanc aetatem, in Monasteriolo cum sanctis ●ratribus labore desudans, aliquid contra Episcopum Communionis meae scribere audeam, 
Inter Epistolas Augustini. Epistol. 14.  & eum Episcopum, quem ante coepi amare, quàm nosse. It is not meet (saith he) that I occupied in labour from my youth until this age, in a poor Monastery with holy brethren, should be so bold as to write any thing against a Bishop of my Communion, ye and that Bishop whom I began to love, ere that I knew him. Thus we see that S. Jerome, and S. Augustine were of one 20 
The .20. Untruth, Rising of the ambiguity or doubtful taking of this word Communion.  Communion, and did Communicate together, though they were far asunder: Th●one at Bethlehem in Palestina, th●other at Hippo in Aphrica. Thus there may be a Communion, though the Communicantes be not together in one place.   

The B. of Sarisburie.  
Where as of the nature of this word Communio, which is most commonly used in all the old Fathers, I took occasion to say that the Priest ought to communicate with the people, for that otherwise it cannot justly be called a Communion, M. harding maketh answer, as a man well brooking his own learning, That this reason is weak, and unlearned, as proceeding all together of ignorance. Here to leave all contention of learning, and only to have regard unto the truth, If the very nature of this word Communio, 
Communio.  import not a thing to be common, as it is supposed, much less may it, as I judge, import a thing to be private.  
It is named Communio, saith M. Harding, of the effect that it worketh in us, because by the same we are joined unto God: not because many Communicate together in one place. And for proof hereof he allegeth the authority of Dionysius: wherein he doth great wrong to that good old Father, alleging his authority for the Mass, that never spoke word of the Mass.  
It is granted of all without contradiction, that one end of all Sacraments is to join us unto God: as Dionysius saith here of the holy Communion, & Paul likewise of the Sacrament of Baptism: 
Cala. 3. Chrysostom. in ●pistol. ad ●phe.  ye are ●l the children of God by faith in Christ jesus: 
Homi. 20.  For as many of you as are baptized in Christ, have put on Christ. And Chrysostom saith, That by Baptism we are made Bone of Christ's Bones, and flesh of Christ's flesh.  
another end is to join us all together. And so likewise writeth S. Paul of Baptism. 
1. Cor. 12.  Nos omnes in unum corpus Baptizati sumus. Al we are baptized into one ●ody. 
Contra 〈◊〉 Manichae. li. 19 cap. 11.  And therefore saith S. Augustine, In nullum nomen Religionis seu verum, seu falsum, coagulari homines possunt, nisi aliquo signaculorum, vel Sacramentorum visibilium consortio colligentur: 
Communio.  Men can not be brought into any name of Religion be it true, or false, unless they be joined together with the band of visible Signs, or Sacraments.  
And not withstanding Dionysius speaketh plainly of both these ends, yet it pleaseth M. Harding in his allegation only to name the one, and to conceal the other: and by the affirmation of the one, untruly to conclude the denial of the other. And as touching the later of these two ends, the same Dionysius in the same Chapter that M. harding here allegeth, writeth thus: 
Dionys. Ecclesiast. Hierarch. cap. 3.  Sancta illa unius, & eiusdem Panis, & poculi communis & pacifica distributio, unitatem illis divinam, tanquam unà enutritis, praescribit. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  That holy, common, and peaceable distribution of one Bread, and one Cup, preacheth unto them a heavenly unity, as being men fed together. And Pachymeres the Greek Paraphrast expounding the same place hath these words: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For that common diet, and consent farther bringeth us into the remembrance of the lords Supper. What so ever M. harding have said, I reckon it will hereby appear unto the indifferent reader, that these words do sufficiently declare, both the common receiving of the Sacrament, and also the knitting and joining of many together.  
Now let us examine this reason: The Communion hath his name of the effect, for that it joineth us unto God: Ergo, saith M. harding, it signifieth not the communicatinge of many together. Surely this argument is very weak: I will not say, It is unlearned, or proceedeth of ignorance. He should need a new Logic, that would assay to make it good.  
Nay, it may much better be replied: what effect can this Sacrament have, or whom can it join to God, but only such as do receive it? Or what effect can the Sacrament of Baptism work, but only in them that receive Baptism? Without all question, theffect that Dionysius meant, standeth not in this, that one man saith a Private Mass, and receiveth the Sacrament alone: but in this that the people prayeth, and receiveth the holy Communion together, & thereby doth openly testify, that they be all one in Christ jesus, and all one amongst themselves. 
Chrysostom, Ad popul. Antiochen. homil. 61.  And therefore Chrysostom saith, Proptereà in Mysterijs alter al●erum amplectimur, ut unum multi fiamus. For that cause in the time of the Mysteries we embrace one an other, that being many, we may become one.  
How be it, in plain speech it is not the receiving of the Sacrament, that worketh our joining with God. For who so ever is not joined to God before he receive the Sacraments, he eateth and drinketh his own judgement. The Sacraments be Seals and witnesses, 
Roman. 4.  & not properly the causes of this conjunction. Otherwise our children that depart this life before they receive the Communion, and all the godly Fathers of the old Testament should have no co●●unction with God. 
August. In Sermone ad Infants. Beda. 1. Cor. 10.  Wherefore S. Augustine saith, No man may any wise doubt, but every faithful creature is then made partaker of Christ's Body and Blood, when in Baptism he is made the member of Christ: and that he is not put of from the fellowship of that Bread and that Cup, although before either he eat that Bread, or drink of that Cup, he depart this world being in the unity of Christ's Body. For he is not deprived from the partaking and benefit of the Sacrament, so long as he findeth in himself that thing, that the Sacrament signifieth. 
Cyprian. de Coena Domini.  Likewise S. Cyprian, Nos ipsi Corpus Christi effecti, & Sacramento, & re Sacramenti, Capiti nostro coniungimur, & unimur: We ourselves being made the Body of Christ, both by the mean of the Sacrament, and also by the thing itself of the Sacrament, or represented by the Sacrament, are joined and united unto our Head.  
But S. Cyprian saith, 
Cyprianus de Coena Domini. Inter epistolas August. epist. 14.  The whole Church is but one house, in which the Lamme is eaten. And S. Jerome not withstanding he dwelt in Bethlehem so many Miles of from S. Augustine, being then at Hippo in Aphrica, yet he calleth him a Bishop of his Communion: Ergo, saith M. harding, the Priest that saith Mass alone in Rome, communicateth together with an other Priest that saith Mass alone in India. Here S. Cyprian, and S. Jerome are violently drawn in, & forced to witness the thing, that they never knew: and so M. harding, as his manner is, concludeth a falsehood.  
The holy Communion was so often, and so generally frequented amongst all Christians in the Primitive Church in all their assemblies, and Congregations, that at length the very company and fellowship of them was called Communio, taking name of that action, that was most solemnly used among them at their meetings. And therefore to give somewhat more credit to M. hardings words, S. Augustine saith: 
August. in epist. ad Eusebium.  Mulier illa est Communionis nostrae: That Woman is of our Communion. Likewise again, Donatus non nisi in sua Communione Baptismum esse credit. 
August. Retractar. lib. 1. ca 21. Hieronymus ad Damasum.  Donatus thinketh there is no Baptism but only in his Communion. And S. Jerome writing unto Damasus Bishop of Rome, hath these words: Ego nullum primum, nisi Christum sequens, beatitudini tuae, id est Cathedrae Petri Communione consocior. I following no chief but only Christ, am joined by Communion to thy holiness, that is to say to Peter's Chair: In these places this word Communio, signifieth not the Ministration of Sacraments, but a side, a part, or a fellowship or consent in Articles of Religion. And in this sense S. Jerome called S. Augustine a Bishop of his Communion: that is, of his Faith: of his Mind: of his Doctrine: of his Religion.  
Here may be noted by the way, that S. Jerome saith not, S. Augustine is a Bishop of my Mass, but of my Communion. For M. harding knoweth, that neither of them both ever said Private Mass, and therefore could not communicate the one with the other in saying Mass.  
But for clearer answer to the words of S. Jerome, the Communion or fellowship of the Church standeth in sundry respects: For we communicate together, either in consent of mind, as it is written of the Apostles, They had all one Heart, and one Mind: 
Actor. 4.  Or in knowledge of God, as Christ prayeth for his Apostles unto his Father, 
johan. 17.  that they may be one, as thou and I be one: And S. Paul to the Philippiens, 
●hilippen. 2.  I thank my God always, that ye are come to the Communion of the Gospel: Or in one Christ, 
●alatas. 3.  as Paul saith, there is now no bondman, there is now no free man, but all are one in Christ jesus. To be short, we communicate in Spirit: in Prayers: in Love: we are all washed with one Blood: we are all ●edde with one Body: we have all one hope of our vocation: and altogether with one heart, and one voice, be we never so far asunder, 
Roman. 15.  do glorify God the Father of our Lord jesus Christ.  
And this is that only house wherein the Lamme is eaten, 
Cyprian. De Coena Domini. Psalm. 54.  grounded upon the foundation of the Apostles and Prophets. In this house we dwell, M. harding: here we walk together with consent: here we eat that Lamme of God, being all brothers, and members of one Body, and all one in Christ jesu. God restore you once again into the same house, 
Apocalyp. 2.  that you may open the eyes of your heart, and see from whence you are fallen.  
Where you say, two diverse Priests saying Mass may Communicate together, not withstanding they be in sundry countries, it may soon be granted. For they Communicate together in wickedness: in breaking of God's commandment: and in deceiving of the people: even in like sort as the wicked Children Communicate in wickedness with their wicked Fathers. As Christ seemeth to say to the Phariseis: 
Matth. 23.  At your hands shallbe sought for all the just Blood, that hath been spilled, 
Luke. 11.  from the Blood of Abel the just unto the Blood of Zacharie. Fill ye up the measure of your Fathers.  
Now these things noted, we may the better take the view of M. hardings arguments,  
The whole Church (saith he) through the world is but one house: Ergo, the Priest may say Private Mass.  
The faithful that be far a sunder do Communicate together in consent of mind: Ergo, they do Communicate in receiving the Sacraments.  
S. Augustine, and S. Jerome did Communicate in Faith and Doctrine, Ergo, they did Communicate together in saying Mass. If S. Paul might have had some conference with M. harding, and have found out these reasons, he would never have found such fault with the Corinthians, neither would he have written thus unto them, invicem expectate, wait ye all, One for an other: 
Hugo Cardinalis.  Which words even Hugo Cardinalis expoundeth thus: ut una sit mensa: non habeat quilibet mensam suam: Let there be one table for all: and let not every man have his sundry table.  
But who can better expound S. Hieromes words, than S. Jerome himself? Thus he writeth unto Theophilus against john Bishop of Jerusalem, Quod scribit, nos tecum pergere Romam, 
Hieron. Aduersus 10. Hierosolymitan.  & Ecclesiae communicare ei, à qua videmur communione separati, non necesse est ire tam longè: & hic in Palaestina eodem modo ei iungimur. Et ne hoc quod procul sit: In viculo Bethlehem presbyteris eius, quantum in nobis est, Communione sociamur. Where as he writeth that I am going with thee to Rome, to Communicate with the Church there, from which we be divided by Communion, it is nothing needful to go so far. For being here in Palestine, we are joined to the same Church in like manner. And let him not make matter, that it is so far of. For being here in the little town of Bethleem, as much as in us lieth, we join in Communion with the Priests of Rome. He saith, as much as in us lieth, 
As much, as 〈◊〉 us lieth.  whereby he excepteth only the use of the Sacraments together. For otherwise they had Communicated thoroughly in all things, & these words, as much as in us lieth, should not have needed.  
The error of these M. hardings reasons is called Fallacia aequivocationis, That is, a falsehood in reasoning, rising by the crafty handling of one word, that hath two, or more significations, whereby one thing is laid forth in show, and an other is concluded. This word Communio, being one, importeth two things, Consent in Religion, and the Ministration of the holy Mysteries. The one is spiritual, the other corporal: The one requireth circumstance of place, the other requireth no place. Therefore to say, S. Jerome and S. Augustine, being so far asunder, did Communicate in Religion: ergo, they did Communicate in breaking and receiving the Sacrament: hath no more order in sequel, then if M. harding would reason thus: S. Jerome, and S. Augustine did communicate in Spirit, ergo, they did also communicate in Body: Or thus, Their Spirits were together, ergo, their Bodies were together. So might he aswell say, 
4. Regum. 5. 1. Corinth. 5.  The Spirit of Elizeus was with Giezi his man upon the way: ergo, the body of Elizeus was with Giezi upon the way: Or, The Spirit of Paul was with the Corinthians: ergo, his body was with the Corinthians.  
By this argument M. harding might very directly have concluded against himself: The whole Church of God is but one house, and all the members of the same do Communicate together in Faith and Spirit: Hereof we may found the mayor. Every particular Church ought to be a resemblance of the whole Church: and this particular Communion ought to be a resemblance of that general Communion: That general Communion is common to all, and every member receiveth his part: ergo, the particular Communion ought to be ministered commonly unto all, and every member to receive his part.  
Or thus, The Ministration of the holy Communion representeth the conjunction, and fellowship that we have in Faith: 
Cyprianus ad Magnum.  And as S. Cyprian saith, that Christian men are joined together with unseparable Charity, the lords Sacraments do declare: But Christian people being assembled in one Church do Communicate in Faith all together: ergo, being so assembled they ought to Communicate in Sacraments all together.  
But M. harding of the nature of this word, Communio, seemeth to fashion out far other arguments:  
It is called Communio, saith he: ergo, it may be Private.  
It is called Communio: ergo, it may be received of one alone.  
It is called Communio: ergo, the Priest may receive it without communicantes. O M. harding weigh your arguments better before you send them thus abroad. You shall less offend God, and your own conscience: you shall less deceive your brethren: and children shall take less occasion to wonder at you.  
Now to add a little more hereunto touching the nature of this word Communio, wherein you so uncourteousely charge all others with ignorance, and lack of learning, as it pleaseth you to do through out your whole book, I think it not amiss to show you, what certain writers both old and new have thought and written in that behalf. I need not here to allege the words that S. Paul useth touching the holy Communion, 
1. Corinth. 10. Hieron 1. Cor. 11. Chrys. 1. Corin. hom. 27.  We are all one Bread, all one Body, as many as do Communicate of one Bread: Neither that S. Jerome saith, The lords Supper must be common: Neither that Chrysostom▪ The thing that is the Lords, they make Private: But the lords things are not this servants, or that servants, but common to all: Neither that S. Augustine saith, 
August. in johan. tracta. 26. Chrysost. 1. Corin. hom. 24.  Hunc cibum & potum, societatem vult intelligi Corporis, & membrorum suorum, He would have us to understand, that this Meat, and Drink is the fellowship of his Body, and of his members: Neither that Chrysostom saith, Quidnam appello Communicationem? Idem ipsum Corpus sumus. Quidnam significat Panis? Corpus Christi. Quid fiunt qui accipiunt? Corpus Christi. What call I the Communication, 
Significat.  or Communion? we are all one self same Body. What signifieth the Bread? The Body of Christ. And what are they made that receive it? The Body of Christ. Although these Fathers by these words do manifestly declare, that the holy Mysteries in their time were divided commonly to the whole people: yet will I take no advantage thereof, for that M. harding will reply, they come not precisely to the nature of this word Communio.  
Therefore I will note one or two others, and such as M. harding can not deny, but they speak directly to the matter. 
Pachymeres in Dionysium. cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Pachymeres a Greek writer, the Paraphrast upon Dionysius, hath these words: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Therefore (saith he) hath this Father Dionysius called it the Communion, 
Dicitur Communio, quia oens Communicant.  for that then all they that were worthy, did Communicate of the holy Mysteries. Thus Pachymeres a man of late years wrote upon the same Book of Dionysius: and we may safely think, he understood his author's mind as well as M. harding. He saith, Communio is so called of that we do Communicate together. But M. harding thinketh otherwise, and constantly saith, it is not so.  
Haimo writing upon S. Paul's Epistles saith thus: 
Haimo in. 1. ad Corin. 10.  Calix appellatur Communicatio, quasi participatio, quia omnes Communicant ex illo. The Cup is called the Communication, which is as much as participation, because all do Communicate of it.  
Hugo Cardinalis saith thus: 
Hugo Cardinalis in Speculo Ecclesiae.  Post hoc dicatur Communio, quae appellatur, ut omnes communicemus. afterward let the Communion be said, which is so called, that we should all Communicate. And he saith further: Vel dicitur Communio, quia in Primitiva Ecclesia populus Communicabat quolibet die. Otherwise (saith he) it is called the Communion, for that the people in the Primitive Church did Communicate every day.  
Gerardus Lorichius, 
De missa publica proroganda.  Dicitur Communio, quia concorditer de uno pane, & uno ●alice, multi participamus: Et Communio participationem & communicationem significat. It is called Communio, because we do communicate together agreeably of one Bread, and one Cup: And this word Communio, is as much as Participation, or receiving of parts.  
Micrologus saith, 
Micrologus de Eccles. objeruationib. apud Cassand de Liturgijs. cap. 22.  Non potest propriè dici Communio, nisi plures de eodem Sacrificio participent. It cannot justly be called a Communion, unless many do receive together of one Sacrifice. If M. harding will not believe us, yet, I hope, he will believe some of these. They be all his own. It were much for him to say, they be all ignorant, and unlearned: and not one of them understood, what he wrote. Certainly their age will give it them, they are no Lutherans. S. Basile reporteth an Ecclesiastical Decree, 
Basil. Exercit. ad pieta. Serm. 4.  or Canon, that at the receiving of the holy Communion, which he calleth Mysticum Pascha, there ought to be twelve persons at the least, and never under.   

M. harding. The .11. Division.  
What if four or five of sundry houses in a sickness time, being at the point of death in a parish, require to have their rights ●r they depart? The Priest after that he hath received the Sacrament in the Church, taketh his natural sustenance, and dineth, and then being called upon, carrieth the rest a mile or two to the sick, in each house none being disposed to receive with the sick, he doth that he is required. (21) 
The .21. untruth. M. harding saith, The Priest doth Communicate, and not Communicate both together: Which is a Contradiction●n nature.  Doth he not in this case communicate with them, and do not they communicate one with another, rather having a will to communicate together in one place also, if opportunity served? else, if this might not be accounted as a lawful and good Communion, and therefore not to be used: the one of these great inconveniences should wittingly be committed: (22) 
The .22. untruth. This order was taken, not for every sickepartie, but for persons excommunicate.  that either they should be denied that necessary victual of life at their departing hence, which were a cruel injury, and a thing contrary to the examples, and godly ordinances of the Primitive Church: Or the Priest rather for companies sake then of devotion, should receive that holy meat after that he had served his stomach with common meats: which likewise is against the ancient decrees of the Church. Even so the Priest that receiveth alone at Mass, doth communicate with all them that do the like in other places and countries.   

The B. of Sarisburie.  
He that seeth no mark, must shoot by aim. What, saith M. harding, if four or five men of sundry houses within one Parish be at the point of death, and require their rights, and the Priest have di●●ed? Hereupon, he thinketh, may be grounded an argument invincible for his Mass. But what if the Priest were fasting? should he then say four Masses to serve all four? And what if noman happen to be sick? then hath M. harding lost a good argument. Alas, must he leave all the old Doctors, and holy Fathers, and beg at deaths door, to get somewhat to help his Mass? In this case, saith M. harding, either the Priest must communicate after he hath dined, which is against the Canons: or the sick man must receive alone, which is proof sufficient for the Mass: or else he must pass without that necessary victual, which were a cruel injury, and a thing contrary to the Primitive Church. To answer these points, if the Priest not withstanding his dinner, communicate with the sick, then hath M. harding yet found no Private Mass. 
August. ad januarium Epist. 118. Conci. Carthagin. 3. Can. 6.  And it appeareth by S. Augustine, and ●ertaine old Canons, that in the Primitive Church both the Priest and people sometimes communicated together after Supper.  
And why is this provision thought so necessary? Or why is it counted so cruel an injury, if the sick man pass without it? Shall noman be saved that so departeth? In deed that were a cruel injury. Infinite numbers of Children, and others depart this life in God's mercy, without that victual. In the Primitive Church this order was thought expedient, not for the sick, for they in their health received 
a August. De Sermon. Domini in Monte. cap. 12.  daily, and in their sickness had the Sacrament ordinarily sent 
b Ius●inus Martyr Apologia. 2.  home unto them: but for persons excommunicate, and enjoined to penance: who upon great and notorious crimes could not be suffered to communicate with the rest of the faithful, sometimes during their whole life, but only when they should depart the world. This extremity was used for terror of others, and such reconciliation was thought necessary at the end for solace of the party, that he should not utterly be swallowed up in despair, but might perceive he was received again amongst the faithful, & so depart comfortably, as the member of Christ. 
Council▪ Cartha. 6. ca 13.  And therefore it was decreed by the Council of Carthagè, That if any man after such Reconciliation, had recovered his health again, he should nevertheless not be received to the Communion of the Church, but only be admitted to the common Prayers. Thus far forth, and in this case this provision was counted necessary in the end.  
How be it I confess, 
Concil. Cartha. 3. can. 6.  sometimes it was otherwise used, and at last grew to such superstition, that it was thrust into men's mouths after they were dead: as we may see by the Council of Carthage forbidding the same. But if the people would now Communicate every day, as they did then: or at least oftener, than they do now, then should not this matter seem so necessary at th'end, as it is here pretended: and so had M. harding lost an other argument.  
But let us grant M. harding his whole request: let his Priest come, and minister to the sick. What maketh all this for his Private Mass? the members of these arguments hang together like a sick man's dream, not one piece like an other. For if here be a Mass, which of the two is it, that saith this Mass? Is it the sick man, or the Priest? The Priest hath dined, and therefore may not: the sick man is no Priest, and therefore cannot. Here would M. harding feign find a Mass: but he can find no man to say his Mass: and so hath hitherto found no Mass at al. And thinketh he to prove his Mass by the thing that is no Mass?  
Again, grant we this action of the Priest not only to be a Private Mass, but also, the necessity of the sick considered, to be lawful. Yet could not this Precedent make it lawful to be done openly in the Churches, where as is no such case of necessity. The circumstances of place, of time, of cause, of end, of manner of doing be not like. In case of necessity a dispensation was granted to the Priests of Norwey to Consecrate the Mystical Cup without Wine: 
●olaterran. li. 7.  for that Wine being brought into that country by mean of the extreme cold can not last. Yet was it never thought lawful for all other Priests, in all Churches generally to do the same.   

M. harding. The .12. Division.  
Now if either the Priest, or every other Christian man or woman, might at no time receive this blessed Sacrament, but with more together in one place: then for the injoyeinge of this great and necessary benefit, 
Even so S. Paul calleth them▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  we were bound to condition of a place. And so the Church delivered from all bondage by Christ, and set at liberty, should yet for all that be in servitude, and subjection under those out ward things, 
Galat. 4.  which S. Paul calleth, Infirma & egena elementa, weak, and beggarly ceremonies, after the English Bible's translation. Then when S. Paul blaming the Galathians saith, ye observe days, and months, and times, for this bondage he might likewise blame us, and say, ye observe places. But S. Paul would not we should return again unto these which he calleth Elements, for that were ●ewis ●e. And to the Colossians he saith, we be dead with Christ from the elements of this world. Now if we except those things which be necessarily required to this Sacrament by Christ's institution, either declared by written Scriptures, or taught by the holy ghost (23) 
The (23) untruth. The mingling of wine and water together is neither Catholic, nor necessary. Scotus.  as bread and wine mingled with water for the matter, the due words of consecration for the form▪ and the Priest rightly ordered having intention to do as the Church doth, for the ministery: all these elements and all outward things be subject unto us, and serve us being members of Christ's Church. In consideration whereof S. Paul saith to the Corinthians, Omnia enim vestra sunt etc. All things are yours, whether it be Paul, either Apollo, either Cephas: whether it be the world, either life, either death, whether they be present things, or things to come, all are yours, and ye Christ's, and Christ is Gods.   

The B. of Sarisburie.  
If it be lawful neither for the Priest, nor for any other Christian man or woman to receive alone, then saith M. harding, we must needs condition of a place to receive together. Here these words, every other Christian man, or woman, that he hath taken in by the way, are an overplus, & quite from the purpose. For the question is moved, not of any other man, or woman, but of the Mass, and only of the Priest that saith the Mass. Now, to condition of a place, saith M. harding, were as bad, as to observe months & days, 
Galat. 4.  which thing S. Paul utterly forbiddeth: it were a very jewish Ceremony: it were an element of this world: and so a miserable servitude of the Church. But from such bondage Christ hath delivered us.  
I know not well whether M. harding scoff & dally herein for his pleasure, or speak sooth as he thinketh. If he dally, it becometh not the matter: if he speak soothly & as he thinketh, than he hath not well advised himself, neither from what servitude Christ by his Blood hath delivered us, nor of what liberty S. Paul speaketh. Certain it is, Christ hath not delivered us from honest Civil Policies, without which no state, neither Ecclesiastical, nor Civil can be maintained: but from the curse of the Law, 
Galat. 3.  wherein we rested under sin: and from the Ceremonies and ordinances given by Moses, which for that they were weak according to the imperfection of that time, therefore S. Paul calleth them the Elements of this world.  
Here M. harding seemeth by the way to touch the English Translation of the Bible, which calleth such Elements Beggarly Ceremonies, 
Beggarly Ceremonies.  himself being not able to translate it better. And yet, if he were well opposed, I think he would hardly yield any great difference between the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and the Latin word Egena, 
Egence.  and this English word Beggarly. Which word if it seem to homely, yet S. Jerome in his exposition, 
Hierony. ad Gala. ca 4.  is as homely, calling it vilem intelligentiam Traditionum. And yet the Prophets abase it further. Hieremie calleth such Ceremonies so abused, & others devised by men, Chaff, Swill, Dross, & Dreams: isaiah, Filth: Zacharie, Curses: Ezechiel, Man's dung, & other like.  
From this servitude, 
Galat. 4.  saith Paul, God hath delivered you. Now are ye free, and no more bond: now are ye the children and heirs of God. From this liberty the Galathians were fallen away to the servile observation of Circumcisions, washings, and other Ceremonies of the Law. Therefore of this liberty and of this bondage S. Paul speaketh, and of none other.  
To condition of a place, saith M. harding, were mere jewish: for as S. Paul saith to the Galathians, ye observe months and days, so might he say unto you, ye observe places. Thus he saith, as though he himself had no choice of place to say his Mass in. 
M. harding shifteth number into place.  He moveth talk of place, whereof we had no question: but the number of Communicantes, whereof S. Paul so plainly speaketh, he thought best to salve with silence. If these men account all utter things to be worldly Elements, then must they take away the Bread and Wine in the holy Ministration: the water in Baptism: the words of the Gospel: the whole ministery, and all kind of Civil policy. All these be utter creatures, given to us by God, to be used freely, without servile observation, or subjection of Conscience. For God hath appointed these things for us, not us for them.  
But will our adversaries now at last defend the Liberty of the Church, or complain of Bondage? 
mingling of water and wine.  O good reader, they deal not simply: they dissemble: they mean it not. They have defiled the lords Sacraments with a multitude of superstitious and childish Ceremonies, and have annexed unto the same a deep charge of God's high displeasure, and burden of conscience. They teach the people of God in this sort: 
Colossen. 2.  O touch not this: O taste not this. They burden the people's consciences with choice of meats: They restrain● lawful Matrimony, the restraint whereof is a Yoke intolerable, 
1. Corin. 7.  and a snare of men's lives, and, as S. Paul calleth it, 
1. Timo. 4.  the doctrine of Devils. They hear S. Augustine 
August. ad januarium epistola. 118.  complain, that by mean of such traditions, which he calleth men's presumptions, the Church of Christ was in worse case in his time, then ever was the synagogue of the jews. 
Bernardus Clarevallen.  They hear others of late years likewise complain much of the same. Yet would they never, nor yet will they yield, that any one of all their vain Ceremonies be released, no not now, having had, as they call it, a general Council for that purpose. 
Gerson Cancel●lari. Pa●isien.  And can these men stand forth to complain of bondage? Or will they restore us the liberty of the Church?  
How be it M. harding hath well disclosed himself herein, that this liberty is nothing else, 
M. hardings Liberty.  but to do what him listeth: and his Bondage nothing else, but to be subject unto God. For he addeth immediately, that the mingling, and blinding of Water and Wine together, and the intention of the Priest, are things necessarily required to the Consecration of this Sacrament. Of the first hereof, the superstition only excepted, no man maketh any great account. In deed S. Cyprian, 
Cyprian. Contra Aquarios.  and certain old Fathers speak of it, and force it much: and justinus 
justin. in Apolog. 2.  Martyr calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Cup of Water, and mixture. But neither Christ, nor any of his Disciples ever gave Commandment of it: neither was it at any time in the Church universally received, 
Io. Scotus in 4.  or accounted necessary. For Scotus and Inn●ocentius witness, 
Senten. Dift. 11. quaest. 6.  that the Greek Church in their time used it not. Wherefore it cannot be judged Catholic. And touching the necessity thereof, Scotus sayeth in plain words, 
Innocentius de officio Miss. par. 3. ca 4.  Huic vino apponere aquam non est simpliciter necessarium de necessitate Sacramenti. Here we see these Doctors agree not. M. harding saith, this mixture is necessary to the Sacrament: Scotus saith, it is not necessary.  
Now to reveal the secrcates of M. hardings Mysteries touching the same: 
The mingling of wine and water is not necessary.  that one drop, or two must be powered on the ground: how much thereof must be put to the Wine, that there may be made a convenient mixture: what becometh afterward of the same Water: whether it be turned into a thin phlegm, or into Christ's blood by mean of mixture, or into a Sacrament of Ablution, to wash the rest away, it would require longer talk, and not necessary at this present. Neither would I now have moved one word hereof, saving that this man thus vaunteth himself to be the restoarer of Christian Liberty.  
Where as he saith: 
The Intention of the Priest.  The Priest must have Intention to do that the Church doth: unless he be well assured of the Church's doing herein, he cannot be sure of his own Intention: and so must he say Mass with Intention to do, he knoweth not what: Now it appeareth, that the Church is not yet resolved upon one Intention. For the Intention of the Church of Rome is to work the Transubstantiation of Bread and Wine: 
Concil. Florentinum sessione Vltima.  The Greek Church had never that Intention, as it is plain by the Council of Florence. The Intention of the Church of Rome is to Consecrate with Christ's words: The Intention of the Greek Church is to Consecrate with Prayers. 
Pessarion De Sacramento Eucharistiae.  And whether of these Churches shall the Priest follow with his Intention? This is the very dungeon of uncertainty. The heart of man is unsearchable. If we stay upon the Intention of a mortal man, we may stand in doubt of our own Baptism. 
Intention.   
Christ hath delivered us from the elements of this world: 
M. hardings arguments.  ergo, the Priest may say Private Mass. We are forbidden to observe months and days: ergo, the Priest may receive alone.  
Thus he reasoneth, as if S. Paul's words were written, that he might thereby prove what himself listeth. In deed, the Bread, the Wine, the Water, and the Priest himself are worldly creatures, & therefore subject unto Christian Liberty no less than place, or time. Yet may not M. harding therefore have the Communion ministered without either Priest, or Bread, or Wine: neither Baptism ministered without water. Christ hath delivered us from the subjection, and superstitious using of the Creatures, but not from that Creatures themselves: Otherwise by the same form of reason M. harding might aswell have concluded thus: Apollo, Paul, Peter, Life, and things to come are worldly creatures: for so saith S. Paul, even as M. harding hath alleged. All things are yours, whether it be Paul, or Apollo, or Peter, or the world, or life, or things to come: 
1. Corinth. 3.  But Christ hath delivered us from worldly creatures: ergo, Christ hath delivered us from Paul, Apollo, Peter, from the world, from life, and from things to come. Such arguments M. harding hath brought to prove his Mass.   

M. harding. The .13. Division.  
Again, whereas the ancient and great learned Bishop Cyrillus teacheth plainly and at large, the marvelous uniting and joining together of us with Christ, and of ourselves into one body by this Sacrament: seeing that all so united and made one body, be not for all that brought together into one place, for they be dispersed abroad in all the world: thereof we may welconclude, that to this effect the being together of Communicantes in one place is not of necessity. His words be these much agreeable to Dionysius Ariopagita afore mentioned. Vt igitur inter nos & Deum singulos uniret, 
In joan. lib. 11. ca 26.  quamuis corpore simul & anima distemus, modum tamen adinuenit, consilio patris & sapientiae suae convenientem. Suo enim corpore credentes per Communionem mysticam benedicens, & secum, & inter nos, unum nos corpus effici●. Quis enim eos qui unius sancti corporis unione in uno Christo uniti sunt, ab hac naturali unione alienos putabit? Nam si omnes unum panem manducamus, unum omnes corpus efficimur: dividi enim atque seiungi Christus non patitur. That Christ might unite every one of us within ourselves, and with God, although we be distant both in Body and also in Soul, yet he hath devised a mean covenable to the counsel of the Father and to his own wisdom. For in that he blesseth them that believe, with his own body through the mystical Communion, he maketh us one Body both with himself, and also between ourselves. For who will think them not to be of this natural union, which with the union of that one holy Body, be united in one Christ. For if we eat all of one Bread, then are we made all one body: for Christ may not be divided nor done asunder.  
Thus we see after this ancient Father's learning grounded upon the Scriptures, that all the faithful blessed with the body of Christ through the mystical Communion be made one body with Christ, and one Body between themselves. which good blissing of Christ is of more virtue, and also of more necessity, then that it may be made frustrate by condition of place, specially where as is no wilful breach nor contempt of most seemly and covenable order.   

The B. of Sarisburie.  
As I can easily yield in part that these two Fathers Cyrillus, & Dionysius agree together, as it is here avouched: So, if M. harding can prove that this same Cyrillus ever said Private Mass, or in any of all his works once used the name of Mass, I will as gladly yield unto the whole. But if Cyrillus never spoke word of the Mass, how is he here brought in to prove the Mass? How be it these men know, it is an easy matter to mock the ignorant with the glorious name of Catholic Fathers.  
Cyrillus saith, that as many as believe in Christ, whether they be far or near: jews, or Gentiles: Free, or bond, they are all one Body in Christ jesu. This thing neither is denied, nor in any point toucheth the Private Mass. We confess, 
Chrysostom. in Epist. ad Ephes. homil. 20.  that Christ by the Sacrament of Regeneration, as Chrysostom saith, hath made us Flesh of his Flesh, & Bone of his Bones: that we are the members, & he is the head. We confess also that all the faithful are one Body, all endued with one Spirit: And, be the distance never so great, yet are we one an others members.  
This maru●lous Conjunction and Incorporation, is first begun, & wrought by Faith, 
Paulinus & Therasia ad Augusti. epist. 31.  as saith Paulinus unto S. Augustine: Per fidem nostram incorporamur in Christo jesu Domino nostro: By our Faith we are incorporate, or made one Body with jesus Christ our Lord. afterward the same incorporation is assured unto us, and increased in our Baptism: So saith S. Augustine, 
Augusti. De Baptismo paruulorum. De Con. Dist. 4. Ad hoc.  Ad hoc Baptisma valet, ut Baptizati Christo incorporentur, & membra eius efficiantur. To this availeth Baptism, that men being baptized, may be incorporate into Christ, and made his members. And for that we are very vnper●ite of ourselves, & therefore must daily proceed forward, that we may grow into a perfit man in Christ, therefore hath God appointed, that the same incorporation should be often renewed and confirmed in us by the use of the holy Mysteries. Wherein must be considered, that the said holy Mysteries do not begin, but rather continue & confirm this incorporation. first of all, we ourselves must be the Body of Christ: and afterward we must receive the Sacrament of Christ's Body: as it is well noted by S. Augustine: 
Augusti. in Sermone ad Infants. Citatur a Beda in 1. Cor. 10.  Corpus Christi si vis intelligere, Apostolum audi dicentem fidelibus: vos estis corpus Christi, & membra: Mysterium vestrum in menia Domini positum est: Mysterium Domini accipitis.  
Ad id, quod estis, responde●is, Amen. Audis Corpus Christi, & respondes, Amen. Esto membrum Corporis Christi, ut verum sit Amen tuum. If thou wilt understand the Body of Christ, hear what S. Paul saith to the faithful. Ye are the Body, and the members of Christ. Your Mystery is set on the lords Table. Ye receive the Mystery of the Lord. To that thing that ye are, ye answer, Amen. Thou hearest, The Body of Christ, and sayest, Amen. Be thou a member of Christ's Body, that thy Amen may be true.  
Neither may we think that Christ's Body must grossly and bodily be received into our bodies. S. 
Cyprian. De Cana Domini.  Cyprian saith, It is meat not for the belly, but for the mind. And S. Augustine saith, Crede, & manducasti. Believe in Christ, and thou haste eaten. 
De Conse. dist. 2.  And Cyrillus, that is here alleged, writeth thus against the objections of Theodoretus. 
Vt quid August. Cyrillus contra Obiectiones Theodoreti.  We do not maintain the eating of a man, unreverently, drawing the minds of the faithful unto gross, and profane imaginations: Neither do we submit these things unto man's fantasy, that be received only by pure, and tried faith. Therefore saith Athanasius, It is spiritual meat, and spiritually is digested in us.  
Thus is Christ set forth unto us in that most holy Supper, 
Athanasius in illa verba, Si quis dixerit verbum.  not to be received with the mouth: For that, as Cyrillus saith, Were a gross and profane imagination: but to be embraced with a pure, & a single faith: And, as Athanasius saith, to be eaten as spiritual food, and spiritually to be digested into all his members. Thus are we all one Body, and one Spirit in Christ, for that Christ is in all us, and all we in him. And because the holy Ministration representeth the same unto our eyes, 
Augustinus. De Conse. Dist. 2. Quia passus.  therefore S. Augustine calleth it the Mystery of unity. Thus doth the holy Communion knit & join us together, be we in number never so many: & in distance never so far a sunder. For therein we profess that we are all servants in one house, and resort all to one table, & feed all of one spiritual food, which is the flesh and blood of the Lamme of God. 
Paulinus. Epistola ad Augustin. 33.  Which thing Paulinus seemeth very well, & in plain manner, to open unto S. Augustine by these words. Non mirum, si & absentes adsumus nobis, & ignotinosmet novimus, cùm unius Corporis membra fimus, unum habeamuscaput, una perfundamur gratia, uno pane vivamus, una incedamus via, eadem habitemus in domo. It is no marvel though we both being absent, are nevertheless present together: and being unacquainted, yet know one an other: seeing we be the members of one Body, and have one head, and are powered over with one grace; and live by one bread, and walk one way, and dwell in one house. I thought it good to accompany Cyrillus with these other ancient Fathers, for the better understanding of his meaning.  
Hereof M. harding seemeth to reason thus: By the Communion all faithful are joined both unto God, & also between themselves: Ergo, the Priest may say Private Mass. Little thought the good Father, that his words should ever be thus used, or so violently forced to such Conclusions. But let us drive this argument a little further, that the inconvenience and the error may the better appear.  
Only the Priests in their Private Masses receive the Communion: Ergo, for that action and time only the Priests are made one Body of Christ. And then further, That body of Christ is the whole Church: Ergo, the Priests by their Private Masses, are made the whole Church.  
But that thou mayst plainly see, Christian reader, wherein M. harding was thus deceived: thou must understand, that Cyrillus taketh his reason, as far as it toucheth the Communion of the Sacrament, as we use to say in schools, Ab effectis, and not A causis. But M. harding turneth it quite contrary: as if it were taken A causis, and not Ab effectis. And that Cyrillus so reasoneth, it is soon seen. For the receiving of the Sacrament is not the efficient cause, that we are made one Body in Christ, 
Roman. 4. Signaculum.  but a token, and testimony, or as S. Paul saith, the Seal & Confirmation of that effect. For judas received the Sacrament aswell as Peter did: yet was not judas a member of Christ's Body, as Peter was. And many infants & others faithful, and godly be very members of that Body: & yet by occasion of death, or otherwise, never receive the Sacrament of Christ's Body.  
And not withstanding M. harding hath thus altered his authors meaning, yet shall he very hardly thereof in good order conclude his Mass. But he may of the same very well and directly conclude the Communion. For if the Communion in that it is received of many, be a testimony and a declaration that all faithful are one Body in Christ, as Cyrillus meaneth, than ought the same Communion to be received together of many: otherwise it is no such testimony or declaration as is supposed. The Antecedent or first proposition hereof, is proved by sundry old Fathers. 
Cyprianus ad Magnion.  S. Cyprian saith, With what love and concord all faithful Christians are joined together, the lords Sacrifice doth declare. And Anselmus a man of later years, Frangimus & dividimus panem in multas parts, ad designandam unionem charitatis accipientium. 
Anselm. in. 1. Corin. 10.  We break and divide the Bread into many parts, to declare the unity of the love of them, that receive it. 
Accipientium.  Here note: Anselmus saith, this declaration of unity standeth in receiving of the Sacraments, and not only in looking on. Neither doth Cyrillus say, 
Cyrellus in johan. li. 11. ca 26.  they that hear Mass, but they that receive the Mystical Benediction, are one Body both with Christ, and also between themselves. Like as S. Paul also saith, 
1. Corinth. 10.  The Bread that we break, is the Communication of the lords Body. And we being many are all one Bread, and one Body, as many as be partakers of one Bread. Whereunto agree these words of S. Jerome spoken in the behalf of Christ. 
Hieron. in Ecclesiast. ca 3.  Benedic haereditati tuae, quam per Corporis & sanguinis mei Mysterium in ecclesia congregasti.  
Bliss thine inheritance, which thou hast gathered together in the Church, by the Mystery of my Body and Blood: 
De Ecclesias. Hierar. Ca 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And Dionysius, The common and peaceable distribution of one, and the same Bread and Cup, prescribeth a godly concord unto them, as unto men fed together with one food. And thus as M. harding hath truly said, Cyrillus and Dionysius agree in one: but both together against him: both utterly condemning his Private Mass.   

M. harding. The .14. Division.  
And therefore that one may communicate with an other, though they be not together in one place, (which M. jewel denieth with as peevis he an argument of the use of excommunication, as any of all those is, that he scoffeth at some Catholic writers for) 24 
The 24. untruth. There appeareth no such thing in any ancient Father.  and that it was thought lawful and godly by the Fathers of the ancient Church, near to the Apostles time, it may be well proved by diverse good authorities.   

The B. of Sarisburie.  
I used the pulpit as a place of reverence, and not of scoffing. Only I thought good to lay out the weakness of sundry reasons alleged on your side, that the people might see upon how slender grounds your Religion standeth. And thus I did having just occasion thereunto of the unjust reports moved in corners by you and others, whereby you bore the people in hand, that all our doctrine was light, and childish, and not worth the hearing. Therefore that the people having taken some taste of the arguments on both parts, might be the better able to judge of both, I showed forth this argument of Pope Inn●centius, The Sun is greater than the Moon, 
De Maioritate & obedientia Ca. solitae.  Ergo the Pope is greater than the Emperor: and the Elose in the Margin upon the same: The Sun is seven and fifty times greater than the Moon: Ergo, the Pope is seven and fifty times greater than the Emperor. 
De Maior. & obedient. unam Sanctam.  And likewise the argument of Pope Bonifacius the eight. In principio creavit Deus Coelum & terram, non in principijs: In the beginning, and not in sundry beginnings, God made Heaven and Earth: Ergo, the Pope hath the sovereignty over all Kings and Princes. He that showeth the weakness of these arguments and such other, deserveth not therefore by and by to be called a scoffer.  
Further touching Excommunication, 
Excommunication.  I said thus, If the Priest that saith Mass in Louvain, may communicate with the Priest that saith Mass in Calicute, which is M. hardings greatest ground for his Private Mass, then hath the Church so far forth as toucheth the Priests, lost the whole use of Excommunication. For the party excommunicate being a Priest, might say, he would say Mass, and so receive the Communion, even with the Bishop of whom he were excommunicate, whether he would or no. This saying M. harding hath condemned for peevish, by his authority only, and not by reason.  
In deed the Church of Rome, as it hath lost the whole use of the holy Communion, so hath it also lost the whole use of Excommunication. For these two words be of contrary natures, and the one of them hath his name of the loosing of the other. In the primitive Church as all the Godly were freely received to the holy Mysteries, so by the authority of the Spirit of God, the apparent wicked and ungodly were removed, and that with great discretion, according to the enormity & quality of the faults: as it is specially noted by Gregorius Naeocaesariensis 
Gregorius Naeocaesariensis.  in a Canon touching the same. The greatest offenders were utterly excluded from the Congregation, 
Lugentes.  as men not meet to be in the company of the godly. Others were suffered to enter into the temple, 
Audientes.  and to hear the Sermon, but at the beginning of the prayers they were removed, as men not meet to pray with their brethren. Others were suffered to be present at the prayers, 
Precantes.  but at the beginning of the Communion were willed to depart. The rest were the godly that remained still, and heard the Sermon, and continued in prayer, and received the holy Mysteries altogether. 
Historia tripar. lib. 9 ca 35.  The order hereof is declared by Cassiodorus out of Socrates. Stant rei, & velut in lamentationibus constituti: & cùm sacra celebratio fuerit adimpleta, Communionem non percipiunt. They stand woefully, and as it were men in lamentation, and in heaviness: and when the holy celebration is ended, they receive not the Communion. It followeth, Constituto verò tempore, velut quoddam debitum exoluentes, cum populo Communionem participant, At the time appointed, as if they had discharged a certain debt, they Communicate together with the people. Thus the offenders were put from the Communion, and all the rest received together. 
Excommunication.  And therefore it is decreed by the Canons of the Apostles, 
Canon. Apostol. Canon. 9  That all Faithful that enter into the Church, and hear the Scriptures, and do not continue out the Prayers, nor receive the Communion, should be excommunicate, as men working the trouble and disorder of the Church. And the people said unto Timotheus being a Bishop of the Arrians, and nevertheless a man of mild and gentle nature, and shunning his company for the one, and yet loving him for the other: Although we Communicate not with thee, yet we love thee notwithstanding.  
Now, if M. hardings principle stand for good, that the Priest saying his Private Mass, may receive the Communion with all others in other places that do the like, then can no Priest be excommunicate. For notwithstanding neither any other Priest, nor any of the people will receive with him, yet may he say a Private Mass, and by M. hardings new device strait way communicate with them al.  
But for better declaration of this matter, it is commonly taught in Schools, that Privatio praesupponit habitum, that is, that the loosing of a thing first presupposeth the having of the same: for no man can loose that thing, that he hath not. Therefore to say, there is Excommunication from the Sacraments, where as is no Communion of the Sacraments: Or that he is put from the lords Table, that neither is at, nor coming to the Table: Or that he is Excommunicate, that is only forbidden to hear Mass: Or that the people doth sufficiently receive the Sacraments by the mouth of the Priest: verily this kind of learning in the Primitive Church would have seemed not only peevish, but also fantastical and mere Frantic. Thus the Bishop of Rome (as it is said, useth to Excommunicate Locusts, Snakes, Caterpillars, & other like worms: & Conjurers use to Excommunicate their Devils: as though these creatures, saving the force of their authority, were otherwise meet enough to receive the Communion.   

M. harding. The .15. Division.  
Irenaeus writing to Victor Bishop of Rome concerning the keeping of Easter, 
Ecclesiast. hist. lib. 5. ca 24.  as Eusebius Caesariensis reciteth, to th'intent Victor should not refrain from their Communion which kept Easter after the custom of the Churches in Asia founded by S. john the Evangelist, showeth that when Bishops came from foreign parts to Rome, the Bishops of that see used to send to them, if they had been of the Catholic faith, the Sacrament, to receive, whereby mutual Communion between them was declared. 
Graeca sic habent aliter quam Ruffini versio vulgata.  Irenaeus his words be these, Qui fuerunt ante te presbyteri, etiam cùm non ita obseruarent, presbyteris Ecclesiarum, (cùm Roman accederent) Eucharistian mittebant. The Priests (by which name in this place Bishops are understanded) that were afore thy time, though they kept not Easter as they of Asia did, yet when the Bishops of the Churches there came to Rome, did send them the Sacrament. 25 
The .25. untruth. Irenaeus saith not, they did Communicate together.  Thus those Bishops did Communicate together before their meeting in one place.   

The B. of Sarisburie.  
This story is common and known to many. The west Church in keeping of Easter day followed S. Peter: the East Church followed S. john, and kept it otherwise. Hereof grew contention, and broke out into cruel heats. Victor the Bishop of Rome on the one side: and Polycarpus the Bishop of Smyrna on the other side: both godly men, and both Martyrs. Each part would have the other to yield. Victor being a man of a fiery nature, was minded to Excommunicate the whole Church of Asia, and all others what so ever, that in keeping of Easter day would not follow the Church of Rome. Irenaeus the Bishop of Lions hearing thereof, wrote unto him a sharp letter out of France, willing him in anywise to proceed no further: for that it might tend to such a breach, as would not afterward be recovered. among other words he saith thus, as it is here alleged: The Priests, that were (in Rome) before thee, notwithstanding they keopte not the Easter as they of Asia do, yet they sent the Sacrament unto the Priests of those Churches, when they came to Rome. Hereof M. harding concludeth: Ergo, these Bishops did Communicate before they met together: and noteth also by the way in the Margin, that the Greek in Eusebius differeth from the common Translation of Rufinus. And yet is the same Translation alleged and used in the book of Counsels among the Decrees of Victor. 
Concil. tomo. 1. inter decreta Victoris.  But if M. harding had marked the matter well, he should have seen that his own Translation in English varieth also somewhat from the Greek.  
In this short story three things specially may be noted. first, that Irenaeus a Bishop of France durst to write so roughly to the Bishop of Rome, with out any style of Superiority, only calling him, and all others before him Bishops of Rome, by the name of Priests.  
Secondly, that so notable learned men and Martyrs of Christ, agreeing otherwise in the substance of Religion, yet notwithstanding in certain small matters of no great weight, contended and strived so extremely, and so long, and could in no wise be reconciled. Which thing well considered, M. Harding hath less cause to triumph, if God have suffered any such sparkle of dissension in the special members of his Church in these days.  
Thirdly, where was then that great superiority of the Bishop of Rome, when, notwithstanding his threats and commandments, the Church of this Island of Britain well near until seven hundred years after Christ, 
Beda Eccl. histo. lib. 3. ca 25.  in the keeping of Easter day followed the manner of the Greek Church, without any regard therein had to the Church of Rome?  
But to the matter, these Bishops (saith M. harding) Communicated together before they met. If he mean, in Faith, and Religion, it is not denied: if, in the use of the Sacraments, it is not proved. In my judgement this word Eucharistia, in this place of Irenaeus, signi●eth not the Sacrament already consecrate, but rather other common Bread, wherewith one Bishop used then to present an other, as with a special token of consent in Religion, and Christian concord: which Bread the receiver afterward if he thought it good, might use at the holy Ministration. In that sense it seemeth Paulinus wrote unto S. Augustine, 
Paulinus ad Augustin. Epist. 35.  Panem unum sanctitati tuae charitatis gratia misimus, in quo etiam Trinitatis soliditas continetur. Hunc panem tu eulogiam esse facies dignatione sumendi. In token of mutual love, I have sent unto thee one loaf of Bread, in which also the soundness of the holy Trinity is contained. This loaf you shall cause to be a loving present of my behalf vouche-savinge to receive it. 
Paulin. ad August. epist. 36.  And in the next Epistle following. Quinque Panes misimus tibi pariter & filio nostro Licentio. Non enim potuimus in benedictione secernere, quem cupimus eadem nobis gratia penitus annectere. Five loaves have I sent unto thee, and unto my Son Licentius. For I could not sever him in blessing, whom I desire thoroughly to join with us in grace. Hereby it may appear that this Bread was not the Sacrament: and namely by that Paulinus writeth in an other place: 
Paulin. ad August. epist. 31.  Panem unum, quem unanimitatis indicio misimus charita●i tuae, rogamus ut accipiendo benedicas. I pray you to take and bless this one Loaf, which I have se●te unto you in token of unity. If it had been already Consecrate, he would not have desired S. Augustine to have blessed it.  
But Irenaeus useth this word Eucharistia, which is taken for the Sacrament. I answer: it might so be called, for that it was prepared for the Sacrament. How be it, 
De praescriptione adversus haereticos.  herein I will not strive. Tertullian 
Tertullian.  nameth it Hospitalitatis Contesseratio, and seemeth to speak it of the Sacrament. Which thing being also granted in this place of Irenaeus, let us now see M. hardings reasons.  
The Bishop of Rome saith he, sent the Sacrament unto them, that came out of Asia: Ergo, there was Private Mass.  
This Conclusion is far fet, and hangeth loosely. For I might demand, which then of the three said Mass? He that sent the Sacrament: or he that received it: or else the Messenger that brought it? It were a strange matter to see a Mass, and yet no man to say Mass. verily Irenaeus hath not one word, neither of the Communion, nor of the Mass: unless M. harding will say, that Mittere 
Mittere Eucharistiam.  is Latin to Communicate: or Mittere Eucharistiam, is Latin to say Mass.  
If it were Common Bread, than was it but a present: If it were the Sacrament, than was it to be received, not straight upon the way, or perhaps late in the night, or in the Inn at the common table among other meats: but afterward at his pleasure in his Congregation. Thus we see this place first is doubtful: and being never so plain, yet it proveth nothing for Private Mass. But immediately after followeth a manifest mention, in what order the Bishops used then to Communicate together: which thing M. harding thought better to dissemble. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Cùm res ita haberent, Communicabant inter se mutuò, & in Ecclesia Anicetus concessit Eucharistiam Polycarpo. The matters between them thus standing, they Communicated together: and Anicetus in the Church grannted the Sacrament, or the Ministration of the Sacrament unto Polycarpus.  
Here mark, good Christian Reader, than they Communicated, saith Irenaeus, when they met in the Church: and not before they met together, as M. harding saith. Anicetus, as Irenaeus saith, received the Sacrament with Polycarpus in the Church: and not, as M. harding seemeth to say, in his Inn or Hosterie.  
Now, the truth of the matter standing thus, what hath M. harding here found for his Private Mass?   

M. harding. The .16. Division.  
justinus the Martyr likewise describing the manner and order of Christian Religion of his time touching the use of the Sacrament, saith thus: 
Apolog. 2.  Finitis ab ●o, qui praefectus est, gratijs & orationibus, & ab universo populo facta acclamatione, Diaconi quos ita vocamus, unicuique tunc temporis praesenti, Panis & aquae, & vini consecrati dant participationem, & ad eos, qui non adsunt, deferunt. When the Priest hath made an end of thanks and Prayers, and all the people thereto have said Amen: They which we call Deacons, give to every one then present, Bread, and water, and wine Consecrated to take part of it for their housel, and for those that be not present, they bear it home to them. Thus in that time they that served God together in the common place of Prayer, and some others that were absent, letted from coming to their company by sickness, business, or otherwise, 26 
The .26. untruth. justinus speaketh not one word of Communicating together.  Communicated together, though not in one place: and no man cried out of breaking the Institution of Christ.  
And because M. jewel is so vehement against Private Mass, for that the Priest receiveth the Sacrament alone, and triumpheth so much as though he had won the field, making himself merry with these words in deed without cause: where then was the Private Mass? where then was the Single Communion all this while? He meaneth for the space of six hundred years after Christ, as there he expresseth: I will bring in good evidence and witness, that long before S. Gregory's time that he speaketh of, ye from the beginning of the Church, faithful persons both 
* M. Hard. bringeth one thing for another Sole receiving in steed of Private  men and women received the Sacrament alone, and were never therefore reproved as breakers of Christ's Institution. And ere I enter into the rehearsal of the places which I am able to show for this purpose, one question I demand of M. jewel. If they which remained at home, of whom justinus Martyr writeth, received the Communion by themselves alone lawfully, why may not the Priest do the same in the Church, serving God in most devout wise in the holy Sacrifice of the Mass, lacking compartners without any his default? 
Mass: me● and women in steed of the Priest.  Have the Sacramentar●es any Religion to condemn it in the Priest, and to allow it in lay folk? what is in the Priest that should make it unlawful to him, more than to the people? Or may a lay man or woman receive it kept a long time, and may not a Priest receive it forthwith, so soon as he hath consecrated and offered? And if case of necessity be alleged for the lay, the same may no less be alleged for the Priests also wanting compartners without their default. For otherwise the memory and recording of our lords death should not according to his commandment be celebrated and done. well, now to these places.   

The B. of Sarisburie.  
Good reader, beh●lde not the names of these Fathers here alleged, but rather weigh their sayings. M. Harding hath brought them for his Mass: but they witness clearly and fully against his Mass: and of all others none more pregnant, or plain than justinus Martyr: whereof thou hast good occasion to consider, how faithfully these men demean themselves in the allegation of the Doctors.  
justinus 
justinus Martyr in Apologia 2.  touching this matter writeth thus: Towards the end of the Prayers, each of us with a kiss saluteth other. afterward unto him that is the chief among the brethren, is delivered Bread, and a Cup mingled with wine, and water: which he having received rendereth praise and glory unto the Father of all things, in the name of the Son and the Holy Ghost, and yieldeth thanks a great space, for that he is thought worthy of these things.  
Which being orderly done, the people blesseth or confirmeth his Prayer, and thanksgiving saying, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Amen &c. This ended, they that among us be called Deacons, deliver to every of them that be present, the Bread, Wine, and Water, which are Consecrate with thanksgiving, and carry of the same to them that be absent. Here is set forth the whole and plain order of the holy Ministration used in the Church at that time. The Priest prayeth and giveth thanks in the vulgar tongue: 
Th●order of the Ho●y Ministration in justines' time.  the whole Congregation heareth his words, and confirmeth the same, saying Amen. The holy Communion is Ministered to the people in both kinds: and all the whole Church receives together. I marvel much wherein M. Harding can liken any part hereof to his Private Mass: unless it be for that, as he said before, every Private Mass is common, so ●e will now say, every Communion is Private.  
Let us a little compare justines' Mass, 
justines' Communion and M. hardings Mass compared together.  and M. hardings Mass both together. And to pass by all other circumstances of difference, in justines' Mass all the people did receive: in M. hardings Mass none of the people do receive. In justines' Mass none abstained: in M. hardings Mass all abstain. In justines' Mass a portion was sent to the absent: in M. hardings Mass there is no portion delivered, no not unto the present. Withwhat countenance than can any man allege the authority of justine to prove the antiquity of Private Mass?  
M. jewel triumpheth, saith M. harding, and maketh himself merry, as if he had won the field. No, no, M. jewel triumpheth not, but giveth all triumph, victory, and glory unto God, 
Psal. 110.  that will subdue all them that withstand his truth, and make his enemies his foot stool.  
I will bring good evidence and witness (saith M. harding) that from the beginning of the Church faithful persons both men and women received the Sacrament alone. I have no great cause to doubt these witnesses: for excepting only the Fable of Amphilochius, and john the Almonare, which were not worth the reckoning, I alleged all the rest in mine own Sermon. I knew them, & had weighed them, and therefore I alleged them. That certain godly persons both men and women in time of persecution, or of sickness, or of other necessity received the Sacrament in their houses, it is not denied, neither is it any parcel of this question.  
But if M. harding could have proved that any man, or woman in the Primitive Church ever said Private Mass, than had he answered somewhat to the purpose.  
He seemeth to reason thus: Some received the Sacrament alone: Ergo, there was Private Mass.  
The folly of this argument will the better appear by the like.  
Women received the Sacrament alone: Ergo women said Private Mass.  
But (saithe M. Harding) it was lawful for lay men to receive alone: why then was it not lawful for the Priest? If he could have proved his Mass by Priests, he would never have sought help at lay men's hands. How be it, this doubt is soon answered. For he knoweth by his own learning, that it is lawful for a Priest to say Mass: Yet is it not lawful for a lay man to do the same. Of the other side, it is lawful (as he saith) for the lay man to receive in one kind: yet is not the same lawful for the Priest. But if he will needs take a precedent of lay men for Priests to follow, let him rather reason thus: This manner of Private receiving at home was not lawful for the lay men: 
Concil.  for it was abolished by godly Bishops in General Council: 
Caesaraugustan. Cap. 3.  Ergo, it was not lawful for the Priest to say Private Mass.   

M. harding. The .17. Division.  
Tertullian exhorting his wife that if he died before her, 
Proofs for Private Mass  she marry not again, specially to an Infidel▪ shewing that if she did, it would be hard for her to observe her religion without great inconvenience, 
Lib. 2. ad vxor●.  saith thus: Non sciet maritus, quid secretò ante omnem cibum gusts? Et si sciverit, Panem, non illum credet esse, qui dicitur. Will not thy husband know what thou eatest secretly before all other meat? And if he do know, he will believe it to be Bread, and not (27) 
The .27. untruth. The translation wilfully corrupted: It, violently turned into, Him.  him, who it is called. He hath the like saying in his book De Corona Militis. which place plainly declareth unto us the belief of the Church then in three great points by M. jewel and the rest of our Gospelers utterly denied. The one that the Communion may be kept: the second, that it may be received by one alone without other company: the third, that the thing reverently, and devoutly before other meats received, is not Bread, as the Infidels then, and the Sacramentaries now believe: but he who it is said to be of Christian people, or who it is called, that is 28 
The .28. untruth. The Sacrament was never called our maker▪ or Redeemer by any of th●olde Fathers.  our Maker and Redeemer, or, which is the same, our lords Body. And by this place of Tertullian, as also by diverse other ancient Doctoures, we may gather, that in the times of persecution the manner was, that the Priests delivered to devout and godly men and women the Sacrament Consecrated in the Church to carry home with them, to receive a part of it every morning fasting, as their devotion served them, so secretly as they might, that the Infidels should not espy them, nor get any knowledge of the holy Mysteries. And this was done because they might not assemble themselves in solemn congregation, for fear of the Infidels amongst whom they dwelled. Neither should the case of necessity have excused them of the breach of Christ's commandment, if the Sole Communion had been expressly forbidden, as we are borne in hand by those that uphold the contrary doctrine. And Origen that ancient Doctor, and likewise S. Augustine doth write of the great reverence, fear, and wareness, that the men and women used in receiving the Sacrament in a clean linen cloth to carry it home with them for the same purpose. S. Cyprian writeth of a woman that did the like, though unworthily after this sort. Cum quaedam arcam suam, in qua domini sanctum fuit, 
In sermone de lapsis.  manibus indignis tentasset aperire, igne inde surgente, deterrita est ne auderet attingere. When a certain woman went about to open her Chest, wherein was the holy thing of our Lord, with unworthy hands, she was frayed with fire that rose from thence, that she durst not touch it. This place of S. Cyprian reporteth the manner of keeping the Sacrament at home to be received of a devout Christian person alone at convenient time. The example of Serapion of whom Dionysius Alexandrinus writeth, 
Ecclesiast. hist. lib. 6. cap. 44.  recited by Eusebius, confirmeth our purpose of the single Communion. This Serapion one of Alexandria, had committed Idolatry, and lying at the point of death, that he might be reconciled to the Church before he departed, sent to the Priest for the Sacrament. The Priest being himself sick and not able to come, gave to the lad that came of that errant, Parum Eucharistiae, quod infusum jussit seni praeberi, A little of the Sacrament, which he commanded to be powered into the old man's mouth. And when this solemnity was doom (saith the Story) as though he had broken certain Chains and ●yues he gave up his ghost cheerfully.   

The. B. of Sarisburie.  
M. harding sh●oteth fair, but far from the mark. To prove Private Mass in the Primitive Church, for lack of Priests he allegeth Tertullians' wife, certain women out of Cyprian, and Serapions boy: not the fittest people that might have been found to say Mass. And yet that the folly might the more appear, he hath beside given a special note in the Margin of his book, by these words, Proofs for Private Mass. Whereof I conceive some hope, that he mindeth no more to slip away under the colour of single Communion, as he hath done hitherto: but simply, and plainly, as he hath here noted unto the world, to stand upon the bare terms of Private Mass. For else his note was not worth the noting.  
As touching Tertullian, we must remember that the faithful in that time, for fear of the tyrants under whom they lived, were often driven to pray a sunder. Wherefore when they might priu●ly assemble together, besides that they presently received there, they reserved certain portions of the Mysteries to be received afterward in their houses at home, to put them daily the better in remembrance, that they were the members of one Church.  
This manner of the Church considered, Tertullian being a Priest, as S. Jerome writeth of him, 
Hieronymus: De Ecclesiast. Scrip. Tertullian a married Priest.  and having a wife, wrote unto her an exhortation, that if it should please God, to take him first from the world, that she would remain still unmarried, or at the least not match with any Heathen, showing her the dangers that thereof might ensue: that she should be suffered neither to keep the solemn feasts, nor to watch, nor to pray with the Congregation. Among other things he saith thus: 
Tertullian, li. 2. ad uxorem.  And will not thy husband know, what thou eatest before other meats? And if he know it, he will believe it to be Bread, but not that Bread that it is called.  
Here M. Harding, as if the Gospel of Christ were become odious unto him, in scorn and disdain calleth us Gospelers, 
Gospelers.  by the name of that Gospel, that he so wilfully hath forsaken, returning to his old vomit. And out of these words of Tertullian three things (he saith) he will teach us: of which three things notwithstanding his Private Mass is none. Of the first we have to speak otherwhere. Of the second there is no question. In the third M. harding hath manifestly corrupted both the words, and meaning of Tertullian. He saith, The thing, that we receive is no Bread: but so Tertullian saith not. His words be these, Thy husband will think it (only) Bread, and not that Bread that it is called, That is to say the Sacrament of Christ's Body: or the Mystery of any Holy thing, as Christian men believe of it: like as Chrysostom also saith of the water of Baptism, Ethnicus cum audit lavacrum Baptismi, 
Chrysostom. in 1. ad Cor. hom. 7  persuadet sibi simpliciter esse aquam. A Heathen when he heareth of the bathe of Baptism, believeth it is nothing else but plain w●ter.  
But that the thing, which our bodily mouth receiveth, is very Bread, both the Scriptures and also the old Catholic Fathers have put it out of doubt. S. Paul five times in one Chapter nameth it Bread.  

1. Cor. 11.  Cyrillus saith, 
cyril. in johan. li. 4. ca 14.  Christ unto his faithful Disciples gave pieces of Bread. And S. Augustine saith, The thing that ye see is Bread, as your eyes bear you witness. I pass by Gelasius, 
In sermone ad Infants: citatur a Beda.  Theodoretus, Chrysostom, Origen, justinus Martyr, Irenaeus, Clemens, and others, who altogether with one consent have confessed, that in the Sacrament there remaineth the nature and substance of Bread. Wherefore it is much presumed of M. harding to say, 
1. Cor. 10.  there remaineth no Bread, specially having nothing to bear him in his Author here alleged.  
Yet for advantage he hath also falsified Tertullian, 
Tertullian falsified by M. Har. Ludovi. vives.  Englishing these words, Illum panem, Him, as if it were the person of a man: as Thomas Ualois writing upon S. Augustine, De civitate Dei, hath turned this word, Apex, which was the tuft or crest of the Flamines hat, 
De Civi. Dei li. 2. ca 13.  into a certain Chronicler that wrote stories: Or as the Divines of late years upon the Gospel of S. john, 
john. 19  of this Greek word Lonche, which signifieth a Spear, have made Longinus the Blind knight. 
Petrus Crini. li. 13. ca 6.  If Tertullian had not meant, Illum Panem, that Bread, he would not have said, Illum, at all: but rather Illud, referring the same unto Corpus. A small difference between Him, and It. 
Codrus Vrceus sermon. 8.  So was there small difference between Sibboleth, and Shibboleth. Yet was it sufficient to descry the traitor. 
judicum. 12.   
And where as M. harding thus hardly and violently contrary to the phrase and manner of speech, and as it may be doubted, contrary to his own knowledge and conscience, hath Translated, Illum Panem, Him, so as, to my remembrance never did man before, meaning it was the very person of a man, that the woman had in her hand, and did eat before other meats, Cyrillus 
Cyrillus contra obiectiones  saith, Non asseveramus anthropophagiam: We teach not our people to eat the person of man.  
But who can better expound Tertullians' mind, 
Theodoreti.  than Tertullian himself? 
Tertull. De Corona Militis.  In his Book De Corona militis, speaking of the same matter, he calleth it Sacramentum Eucharistiae, The Sacrament of thanks giving. And against Martion he writeth thus, 
Tertull. contra Marcionem li. ●. August. contra Maximinum li. 3. ca 22.  Christus non reprobavit panem, quo Corpus suum repraesentat. Christ refused not the Bread, wherewith he representeth his Body. And S. Augustine likewise saith, In sacramentis Videndum est, non quid sint, sed quid significent. Touching Sacraments, we must consider, not what they be in deed, but what they signify. So also saith S. Chrysostom. Ego non aspectu judico ea, quae videntur, 
Chrysost. in. 1.  sed mentis oculis Corpus Christi video. I judge not those things which are seen, 
Cor. hom. 7.  after the outward appearance, but with the eyes of my mind I see the Body of Christ.  
This is the thing that the husband being a Heathen could not see. For believing not in Christ, he could not understand that the Bread should be the Sacrament or Mystery of Christ's Body.  
And that this was the very meaning of Tertullian, it may well appear by the words that immediately follow. 
Sine gemitu▪ sine suspicione panis, an ven●nl.  The husband (saith he) will doubt, whether it be poison or no: and therefore will dissemble, and bear for a while, that at length he may accuse his wife for poisoning before a judge, and do her to death, and have her dower.  
touching S. Augustine and Origen, the portion so taken was to be used with reverence, as being the Sacrament of Christ's Body: and so ought we also reverently to have and to order the water of Baptism: the Book of the Gospel, and all other things that be of God: as the jews were also commanded to keep their Manna reverently in a golden pot. 
1. q. 1. Interrogo vos.  Tell me, saith S. Augustine Whether of these two things, trow ye, to be the greater, the Body of Christ (meaning thereby the Sacrament of Christ's Body) or the word of Christ? 
Idem de tempore.  If ye will answer truly, 
The word of Christ is no less, than the Body of Christ.  ye must needs say, that the word of Christ is no less than the Body of Christ. Therefore look, with what diligence ye take heed, when the Body of Christ is ministered unto you, that no part thereof fall unto the ground: even so with like exigence must ye take heed, that the word of God being once received, be not lost from a pure heart. 
Chryso. in opere imperfe. hom. 11.  Likewise S. Chrysostom touching the same, Si haec vasa sanctificata ad privatos usus transfer si● periculosum est, in quibus non est verum Corpus Christi, sed Mysterium Corporis Christi continetur: 
The very Body of Christ is not contained in the holy vessels.  If the matter be so dangerous, to put these sanctified vessels unto private uses, wherein is contained not the very Body of Christ, but the Mystery or Sacrament of Christ's Body etc. All these authorities do declare, that the Sacraments of Christ ought discreetly and reverently to be used.  
The story that S. Cyprian reporteth, 
Cyprian. De lapsis Sermo. 5.  as it showeth the manner of keeping of the Sacrament, so it seemeth also to show, that God was offended with the same▪ The like whereof hath often been seen in the water of Baptism, and in other Holy things, as appeareth by Nicephorus 
Nicepho. li. 14. Ca 17.  and others in sundry places. Therefore this authority serveth M. harding to small purpose, unless it be to prove, that as God was then displeased with Sole receiving in private houses, so he is now displeased with Sole receiving in the Mass.  
Concerning the story of Serapion, here are interlaced many fair words for increase of credit, that it was written by Dionysius Alexandrinus, and recited by Eusebius, as though the sick man had only desired his Housel before he departed, & nothing else. But the special matter whereupon the story is grounded, is passed by. Eusebius recordeth in plain words, that the book, wherein Dionysius wrote this story, was entitled De Poenitentia. Whereby he giveth to understand, that the Sacrament than was not generally sent home to all men's houses, but only unto them that were excommunicate, and might not receive in the Congregation among the faithful, and now lay in despair of life.  
The case stood thus: 
Eusebius li. 6. ca 44.  Serapion in the time of persecution for fear of death had offered Sacrifice unto an Idol. The faithful being therewith sore offended, put him out of their Congregation, and gave him over to Satan. He being thus least as an Heathen and an Idolater, mought neither resort to the common Church, nor Pray, nor receive the holy Communion, or any other spiritual comfort among his brethren. So hard the Church was then to be entreated for them, that had fallen back into Idolatry. After he had made all means, and had with tears besought his brethren, and was no way considered, through heaviness of mind he began to droop, and fell sick, and for three days lay speechless, and without sense. The fourth day being somewhat revived, he said to them that were about him, O how long will ye keep me here? Send for one of the Priests (that I may be restored before I depart.)  
His mind was tormented with consideration of the state he stood in, for that he had forsaken God. The Priest being sick himself, in token he was restored, and might depart as a member of Christ, sent unto him the Sacrament by his boy. The rest that M. harding addeth (And this solemnity being done, saith the story, as though he had broken certain chains and gives, he gave up the spirit cheerfully) All this is set to, either by Ruffinus, 
Ruffinus. li. 6. ca 34.  or by some other, I know not by whom, and is no part of the story. For neither doth Dionysius, nor Eusebius, in the Original make any mention either of solemnity, or of Chains, or Gives, or of cheerfulness of Serapions departing: but only thus: And swallowing down a little, straight ways he yielded up the Ghost. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  As for his joyful departure, I doubt nothing. But any great solemnity there could not be between a man in that case, and a boy alone, specially having no such outward pomp, as hath been used of late to make it solemn.  
Now must I desire thee, gentle Reader, to have an eye a little backward to M. hardings note, given thee for a remembrance in the Margin by these words, Proofs for Private Mass: which note must needs be in the foot and conclusion of all his arguments. Therefore of these stories here by him reported we● must conclude thus: Tertullians' wife, and the woman of whom Cyprian speaketh, received the Sacrament alone, Ergo, Tertullians' wife, and the other woman said Private Mass. Or thus, Serapions' boy ministered the Sacrament to his Master, Ergo, Serapions' boy said Private Mass. For if the conclusion be otherwise, we conclude one thing for an other. And in deed M. harding may as certainly say, This action was a Mass, as he can say, Serapions' boy was a Priest.   

M. harding. The .18. Division.  
Of keeping the Sacrament secretly at home, and how it might be received of devout persons alone without other company, I ween none of the ancient. Doctors wrote so plainly, as S. Basil in an Epistle that he wrote to a noble woman called Caesaria, which is extant in Greek, where he saith further▪ that this manner began not in his time first, but long before: his words be these, Illud autem in persecutionis temporibus necessitate cogi quempiam, non present sacerdote aut ministro communionem propria manu sumere, nequaquam esse grave, superuacaneum est demonstrate, propterea quòd longa consuetudine, & ipso rerum usu confirmatum est. Omnes enim in Eremis solitariam vitam agentes, ubi non est sacerdos, Communionem domi servants, a seipsis Communicant. In Alexandria verò, & in Aegypto, unusquisque eorum qui sunt de populo, plurimùm habet Communionem in domo sua. Semel enim sacrificium sacerdote consecrante & distribuente, meritò participare, & suscipere, credere oporet. Etenim & in Ecclesia sacerdos dat partem, & accipit eam is qui suscipit, cum omni libertate, & ipsam admovet ori propria manu. Idem igitur est virtute, sive unam partem accipiat quisquam à sacerdote, sive plures partes simul. As concerning this, that it is no grievous offence, for one to be driven by necessity in times of persecution to receive the Communion with his own hand, no Priest nor Deacon being present, it is a thing superfluous to declare, 
The .29. untruth, M. Hard. hath corrupted the translation. These words (with themselves alone) are not in S. Basil.  for that by long custom and practice it hath been confirmed and taken place. For all they which live a solitary life in wilderness where no Priest is to be had, keeping the Communion at home, do Communicate with themselves alone. And in Alexandria, and in egypt, every one of the people for the most part, hath the Communion at home in his house. For when as the Priest hath once Consecrate and distribute the Host, it is reason we believe, that we ought to be partakers of it, and he that taketh it, receiveth it without all scruple of conscience, and putteth it to his mouth with his own hand. And so it is of one virtue, whether anybody take one part of the Priest, or more parts together. Thus far S. Basil. In this saying of Basil, it is to be noted: First that necessity here hath respect to the lack of Priest and Deacon: So as 30 
The .30. untruth. S. Basil saith, The Communicante received with his own hand even in the presence of the Priest.  in that case the Sacrament might be received of a faithful person with his own hand. And that for the ratifying of so doing he allegeth continuance of custom, which for us in this point of the Sole receiving, may in more ample wise be alleged.  
Again, that holy Eremites living in wilderness apart from company, and also the devout people of Alexandria and egypt, received the Communion alone in their Cells and houses. Furthermore that the Host once consecrated of the Priest is algates to be received whether of many together, or of one alone, by him it seemeth not to force.  
Finally, that whether a man take at the priests hand the blessed Sacrament in one piece or more pieces, and receive them at convenient times, when devotion best serveth: the virtue, effect, and power thereof is one. By which authority reservation is avouched. Doubtless where he speaketh so precisely and particularly of sundry cases touching the order of receiving, if he had been of M. jewels opinion that the Sacrament may not be received of one without a certain number of Communicantes together, he would not so have passed over that matter in silence, much less written so plainly of the contrary. Now that the Communion thus kept in wilderness and in egypt, places of extreme heat, where wine in small quantity as is for that purpose convenient, can not be long kept from sowringe, and changing his nature, was in the form of Bread only, and not also of wine: I differre to note it here, because it pertaineth to the treatise of the next article.   

The B. of Sarisburie.  
This place of S. Basil we might have safely passed over without prejudice of our cause, as touching other things impertinent, and not once making mention of the Mass. 
Receiving with the hand.  Yet seeing it hath pleased M. harding thus to colour, and to embosse out this ancient Father, as if he alone of all others spoke moste plainly of his side, having notwithstanding both in this very self same place, and also in other words immediately before, which M. harding thought best of purpose to dissemble, manifest record against Private Mass, I may not well utterly leave him in silence.  
First the case being supposed lawful for the people, both men and women to take some portion of the Sacrament home with them, and to receive it alone secretly, and at their pleasures: to make further doubt whether the party so having it might touch it, and receive it, with his own hands, was a very nice question, and meet for a Gentlewoman, as Caesaria was, to demand.  
And so it seemed also to S. Basil, as may appear by his answer. For who so ever hath considered the old Fathers, shall find this matter fully debated by the continual practice of the Church.  
S. Cyprian showeth that in his time the people received the holy Mysteries of the Deacons with their hands: 
Cyprian. Sermo. 1. De Lapsis.  and that one that had committed Idolatry, and afterward came to receive the Communion amongst the faithful, opened his hand, and found the Sacrament turned into Ashes.  
The like manner of receiving is recorded also by Tertullian. 
Tertullian. lib. 2. ad uxorem.  Dionysius bishop of Alexandria hath these words in an Epistle unto Sistus the Bishop of Rome touching the same, speaking of one that had received the Communion in the Church: 
Eusebius li. 7. Ca 9  After he had heard the thanks giving, and had sounded Amen with the rest, and had been at the Table, and had reached forth his hand to receive the holy Food etc. 
Reached forth his hand.   
Clemens of Alexandria thus uttereth the manner of the Church there: When certain have divided the Sacrament, 
Clemens Alexandrin. Strom. li. 1.  as the order is, they suffer every of the people to take part of it.  
Novatus the Heretic, when he ministered the Communion to the people, used to swear them by that they had in their hands, 
Eusebius lib. 6. Ca 33.  that is to say, by the Sacrament, that they would no more return to Cornelius.  
S. Augustine writing against certain letters of Petilian, 
Augusti. contra. literas Petiliani, li. 2. ca 23. Theodoret. li. 5. ca 18.  saith thus, I speak of him whose Cosse of peace ye received at the Ministration, and in whose hands ye laid the Sacrament. I leave the story between S. Ambrose and the Emperor Theodosius, and other sundry like authorities to the same purpose.  
Yet because many have been superstitiously led, and simply seduced herein by the doctrine of them, that say, O taste not this, O touch not this, which are nothing else (as S. Paul saith) but commandments and doctrines of men, 
Ad Coloss. 2.  having a show of wisdom in superstition, and abasing of the mind, I think it not amiss to note one special place out of the Council of Constantinople concerning the same. 
Concil. Constantinopol. 6. ca 101.  The words of the Council be these, We do in no wise admit them, that in steed of their hand make to themselves instruments of gold, or of any other matter, for the receiving of the holy Communion, as men more regarding a dead metal, than the Image of God. And if any Priest receive such persons with such instruments unto the Communion, sit him be Excommunicate, and him likewise that bringeth them.  
But if this gentlewoman's doubt were not, whether a lay man might safely touch the Sacrament, but only whether it were lawful for any such one to minister the same unto his own mouth, 
Basilius ad Caesarian patritiam.  S. Basil saith it is no question: custom already hath made it good. For saith he, both the Eremites in the wilderness, and every of the people in egypt, and Alexandria, for the more part have the Sacrament at home, and each of them doth minister it unto himself.  
Yea even in the Church, after that the Priest hath distributed a portion of the Sacrament, he that hath received it, putteth it to his mouth with his own hand without any remorse or doubt of conscience: and whether he receive one portion of the Priest or more, the effect and strength thereof is all one. This is the very meaning of S. Basil: all be it for plainness sake reserving the sense I have somewhat altered the words. But much I marvel, how M. harding can gather hereof his Private Mass.  
touching his five special notes, if we grant them thoroughly every one, yet is he nothing the near his purpose. For his Mass is none of them.  
The Eremites Sole receiving, as it nothing hindereth us that deny not the fact, so it nothing furthereth him, unless he will have lay men, and women to do so stil.  
The reason that S. Basil maketh of custom, and continuance being well considered is very weak, both for many other good and just causes, and also for that the same custom as it was never universally received, so upon better advise by order of the Church it was clean abolished. For wise men in God's causes have evermore mistrusted the authority of Custom.  
The Heretics in old time named Aquarij, that in the Holy Ministration used water only, & no Wine, notwithstanding they manifestly broke Christ's institution as our Adversaries do now, yet they upheld their doings therein by long Custom. 
Ad jubaian. De Haereticis Baptizan.  But S. Cyprian being then alive wrote thus against them: Victi ratione opponunt consuetudinem, quasi consuetudo fit maior veritate etc. Being overcome with reason they defend themself by Custom, as though Custom were better than the Truth. We may not prescribe of Custom, but we must overcome with reason. 
Cyprian: ad Quirmum.  Custom without truth is the mother of error.  
But be it that both the Reason were good, and the Custom that long sithence hath been abolished, 
Cyprian. ad Pompeium contra Epistol.  had remained still: Yet is not M. harding able out of this place precisely, and undoubtedly to prove his Private Mass. For if a man should say, it may possibly be, that these Eremites did not Minister severally each man to himself alone, 
Stephani.  but one of them unto the rest of the Eremites dwelling in the wilderness, as it appeareth diversely, they had times to meet, and to pray together: Or that the householders in egypt, and Alexandria, Ministered not only to themselves, but also to their whole several families, as it is written of Hippolytus Martyr, that being a lay man, he received the Communion of justinus being a Priest, and bore it home, and Ministered the same to his Wife, his Children, and his Servants: If a man would thus say, perhaps M. harding would better bethink himself of his Conclusions. This sense may seem to stand very well with S. Basiles words, notwithstanding M. harding in his Translation into English hath openly falsified the same. For whereas it is written in the Greek, and so likewise in the Latin, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  They receive of themselves, Which may well be understanded, that one of them received of an other for want of a Priest, he hath otherwise wrested it to come to his tune, and hath turned it thus: They do Communicate with themselves alone: Wherein all be it I will not greatly strive, yet neither this word Alone, nor these words with themselves, can be found either in the Greek, or in the Latin.  
This long allegation of S. Basiles words, with all the furniture thereof, may shortly be gathered into this reason: These Eremites being no Priests received alone: Ergo, These Eremites being no Priests said Private Mass.  
Further M. harding saith, This Sole Receiving was allowed by custom, Ergo, Private Mass likewise is lawful by custom.  
This reason goeth round against himself. For it may be well replied: This Sole receiving was an abuse, and therefore was abolished by the Church notwithstanding custom: Ergo, Private Mass likewise is an abuse, and aught to be abolished notwithstanding custom.  
Now let us see, whether these very self words of S. Basil here alleged by M. harding, make any thing for the Holy Communion. And what authority can be against us, if M. hardings own authorities, yea, as himself vaunteth, The most manifest and plainest of all his authorities, be found with us? For trial hereof we must resort, not into the wilderness, where as was neither Priest, nor Deacon, as it is confessed, but unto the Churches that were in S. Basiles time. So shall we soon see, whether the Ministration then used were a Communion, or a Private Mass.  
S. Basil in the same place saith thus, We do Communicate four times in the week: 
Basil. ad Caesariam patritiam.  upon the Sunday, Wednesday, Friday, and Saturday. If we may found any thing upon words, he saith, We Communicate: he saith not, we say Mass. And thus, saith S. Basil, we do four times in the week. Then had they not the Daily Sacrifice, 
No Daily Sacrifice.  whereupon Private Mass is grounded. He much missereckeneth himself, that saith, that thing is daily done, which is done but four times in seven days.  
Moreover S. Basil saith, After the Priest hath once Consecrate, and divided the Sacrifice, we must think that we ought to receive, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to be partakers of it 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  accordingly. For in the Church the Priest giveth port, and the Communicant receiveth it with all freedom of conscience, and with his own hand putteth it to his mouth. Therefore is the virtue all one, whether it be one portion only that he receiveth of the Priest, or more together.  
Here mark well, good Reader, how many ways S. Basil overthroweth M. hardings Mass.  
S. Basil saith, We do Communicate: M. harding in his Mass doth not Communicate.  
S. Basil divideth and Distributeth: M. harding divideth in deed, but distributeth nothing.  
In S. Basils' Mass, The people receiveth: In M. hardings Mass the people receiveth not.  
In S. Basils' Mass Each man receiveth with his own hand: In M. hardings Mass no man receiveth, no not with the priests hand.  
In S. Basils' Mass the people besides that they received presently there, Had portions also delivered them to receive at home: In M. hardings Mass there is no portion delivered unto the people, no not so much as presently to be received in the Church.  
In S. Basils' Mass Each man receiveth and eateth for himself: In M. hardings Mass the whole people eateth by the mouth of the Priest. O what meaneth M. harding to bring such witnesses for his Mass, as do, so openly witness against his Mass? Who may trust him in the dark, that thus dealeth in the light?   

M. harding. The .19. Division.  
It appeareth evidently by witness of S. Jerome also that this custom of receiving the Communion Privately at home continued among Christian men at Rome not only in time of persecution, but also afterward when the Church was at rest and peace, so as the case of necessity can not here serve them for maintaining of their strange negative in this point. These be his words: Scio Romae hanc esse consuetudinem, 
In Apolog. adversus jovin. Rom. 14.  ut fideles semper Christi Corpus accipiant, quod nec reprehendo, nec probo. unusquisque enim in suo sensu abundat. Sed ipsorum conscientiam convenio, qui eodem die post coitum communicant, & juxta Persium, noctem flumine purgant. Quare ad Martyrs ire non audent? quare non ingrediuntur Ecclesias? An alius in publico, alius in domo Christus est? Quod in ecclesia non licet, nec domi licet. Nihil deo clausum est, & tenebrae quoque lucent apud Deum. Probet se unusquisque, & sic ad Corpus Christi accedat. I know this custom is at Rome that Christian folk receive the body of Christ daily, which I do neither reprove nor allow. For every man hath enough in his own sense. But I appose their conscience which do Communicate that same day as they have done wedlock work, and as Persius saith, do rinse nightefilthe with running water. Why dare not they go to Martyr's shrines? why go not they into the Churches? what, is there one Christ abroad, and an other Christ within the house? what so ever is not lawful in the Church, neither at home is it lawful. To God nothing is hidden: ye darkness also shineth before God. Let every one examine himself, and so come to the Body of Christ. S. Jerome reproveth this in the Romans, that where as S. Paul ordained, that for cause of Prayer married folk should at times forbear their carnal embracings, they not withstanding that, though they had doing with their wives, yet received their rights nevertheless daily. And yet what day they had so done, they durst not go to Churches, where Martyrs tombs were, there to receive our lords Body.  
For it is to be understanded for better knowledge hereof, that such as knew themselves to have done any uncleanness were afraid in the old time to come to Martyr's sepulchres. 
Hereof speaketh S. Jerome, ad vigilantium, S. Aug. Epistola 137. and Severus Sulpitius in vita. S. Martini dial. 3. cap. 7.  For there commonly by miracle such things were be wraied, and many times by open confession of the parties, whether they would or no. Erasmus in his scholies upon this place of S. Jerome saith thus. Of this place we gather that in the old time every one was wont to receive the body of Christ at home in his house, that would. He saith further, Idem videtur innuere Paulus, cum ait: an domos non habetis ad manducandum? S. Paul (saith he) seemeth to mean the same thing where he saith, 
Erasmus speaketh of private receiving: but not one word of Private Mass.  have ye not houses to eat in? Thus Erasmus gathereth proof of Private, or as M. jewel gesteth, single Communion, out of the Scriptures, and he was as well learned in them as M. jewel is. Yet herein I leave Erasmus to his own defence. By this we may understand that in the ancient times of the Church, the receiving of the Communion of one by himself alone. 
* S. Hierom reproveth this custom.  was well allowed. And though it was done but by one faithful person at once in one place, yet was it called a Communion both of S. Basile, and also of S. Jerome, clean contrary to M. jewels sense. It is to be judged that they know the institution of Christ, so well as he, or any other of these new Masters, and that their conscience was such, as if Christ's ordinance therein had been broken, they would not have winked at it, ne with their ungodly silence confirmed such an ungodly custom. Verily for excuse of this sole receiving, 
Thus he saith, That is not lawful in the Church, is not lawful at home.  necessity cannot justly be alleged.   

The B. of Sarisburie.  
How often will M. harding allege the old Doctors against himself? Here he bringeth in S. Jerome: and the first words that he could find for his purpose, were these: I know the custom at Rome is this, 
Hieronym. in Apologia adversus iovinianum.  that the Christian people there receive the Body of Christ every day. It seemeth this custom grew first from Peter, and was planted in Rome. A man may here well demand, when the custom was that the whole people should communicate daily together, 
Where was then the Private Mass?  where then was the custom of Private Mass?  
Besides this, M. harding to prove the custom of the people's receiving at home, hath alleged S. Jerome, that earnestly reproveth that custom, and would not have them receive at home. S. Hieromes words be these: Why dare they not go to the temples built in the remembrance of Martyrs? Why go they not to the Church? What, is there one Christ abroad, and an other Christ at home? If the people did well, why doth S. Jerome thus reprove them? If they did it, why doth M. harding thus allow them?  
Here M. harding interlaceth other matter of the office of wedlock, the words of Persius the pagan Poet, and the superstitious Ceremony of the Heathens, as I take it, little perteininge unto his Mass. Where as the whole people received the holy Mysteries every day, the man and wife remembering sometimes what they had done between themselves, and thinking themselves for the same not to be in so clean state of life, as the rest were, for the cause forbore the Church for the time: and having the Sacrament sent unto them, received it Privately at home. Unto this superstition S. Jerome himself gave great occasion, many times both writing and speaking unseemly of the state of Marriage: in defence whereof S. Augustine wrote a Book against jovinian entitled De bono Coniugij: and S. Jerome afterward was driven to make his answer by way of purgation unto Pammachius for the same. In this error were divers of the old learned Fathers. Tertullian saith, I allow not Marriage: for fornication and that stand both in one thing. 
Tertullian. in exhortatione ad Castitatem. Origen. in Numeros Homil. 23.  Origen saith, No man can offer the continual Sacrifice, that is to say, the Sacrifice of Prayer, unless he be a Virgin. S. Jerome saith, It is good not to touch a woman: Therefore it is ill to touch a woman. Upon occasion of which error the people sometimes forbore the Churches where Martyrs were buried.  
Wherein M. hardings translation swerveth much from the Original. 
Hi●rony. adversus joum. lib. 1.  For in steed of Churches he hath translated, Martyr's Shrines: as though the bones of holy men had then been shrined, 
M. harding corrupteth S. Jerome.  and offerings made unto them, as of late years hath been used.  
True it is, Almighty God for the testimony of his Doctrine and Truth, hath oftentimes wrought great Miracles, even by the dead Carcases of his Saints, in witness that they had been his Messengers, and the Instruments of his wil But as these were good inducementes at the first to lead the people to the truth, so afterward they became snares, to lead the same people into error: and that even in the time of the old Fathers, above eleven hundred years ago. S. Augustine saith, 
August. de moribus Eccle. & Manich. Ca 34.  I know many worshippers of Craves and Images, that drink and quaff disorderly over the dead, and offer meat unto their Carcases, and bury themself over the buried, and make account, 
Idem Confession. lib. 6. ca 2.  that even their very drunkenness, and gluttony is a Religion that pleaseth God. Gelasius saith, It is reported that with procession they furnish up their Churches, built in the name of dead men, 
Celasius Can. 2.  and the same, for aught that I can learn, while they were alive, not altogether good faithful men. 
De Conse. dist. 1. placuit.  S. Martin on a time came to a Chapel built in the name of a holy Martyr. But afterward he learned by revelation, that the same Martyr had been sometime a common thief, 
Sulpitius in vita Martini.  & for a robbery had been put to death, and by error of the people was honoured for a Saint. Likewise S. Augustine saith, 
De opere Monachorum. Ca 28.  Some there be, that carry about Martyr's bones to sale: and yet it may well be doubted, whether ever they were Martyrs or no.  
Thus much briefly and by the way of the Relics, and Miracles of Martyrs bones: for that M. harding upon so small occasion seemeth to touch them in such fort, as if he would have them shrined, and set up again.  
As for the Matrimony of the Godly, 
Ad Hebraeos. 3. Chrysostom ad Hebraeos Homil. 7.  as S. Paul saith, it is clean and honourable in all estates. And therefore S. Chrysostom saith, Use thy Marriage with sobriety, and thou shalt be the chief in the kingdom of Heaven. And the same Chrysostom expounding these words of S. Paul, Marriage is honourable, writeth thus: Here he toucheth the jews, 
Chrysost. ad Hebraeos homil. 8.  that reckon the Marriage bed to be unclean, and that a man rising from the same, can not be in clean life. But o you most unkind, and most insensible jews. The thing is not filthy, that God hath granted of nature unto man etc.  
touching Erasmus M. harding hath already refused his authority, and turned him over to his own defence. Where he saith, every man was wont in old times to receive the Sacrament severally at home: it would much better have sounded of M. hardings side, if Erasmus had said, every man was wont then to say Mass severally at home. And all be it in that short not upon S. Jerome he seem to understand these words of S. Paul, (have ye not houses to eat and drink in) of the private receiving of the Sacrament: yet otherwhere writing of purpose, and good deliberation upon the same, he saith S. Paul meant it only of common meats, and not of the Sacrament. 
Paraphrasis Erasmi in. 1. Corinth. 11.  In his Paraphrase he expoundeth it thus: High unanimitatis Christianae mysterium agitur etc. Here is practised the Mystery of Christian unity, and not provision made for the belly. For that ought ye to do in your private houses, and not in the public Congregation. If ye would fill your bellies, have ye not houses, where ye may do it by yourselves alone? And again, if any man be so greedy of meat, that he can not tarry, let him eat at home. Thus saith M. harding, Erasmus gathereth the Private Mass out of the Scriptures. M. harding is over quick in his Conclusions. He maketh himself sure of the Consequent, before he see the Antecedent. For Erasmus hath not one word there neither of Private Mass, nor of single Communion. How then can he get that of Erasmus, that Erasmus himself hath not? Neither is this any necessary form of reason, Men received the Sacrament in their houses: Ergo, they received the Sacrament alone. For they might receive in their several houses with their wives and families altogether, as it is already proved by the example of Hippolytus Martyr. 
Hieronym in Apologia adversus iovinianum.  And S. Jerome saith, The Sacrament was sent home to the man and wife. Otherwise it might be said, God commanded that every man should eat the Easter Lamme in his house, Ergo, God commanded that every man should eat that Lamme alone. How be it I make small account of this matter, as nothing touching the Private Mass: but only show the feebleness of these Conclusions.  
Yet saith M. harding, both S. Jerome and S. Basile call it the Communion, not withstanding it were privately received: which is clean contrary to M. jewels sense. 
The Communion.  But neither S. Jerome, nor S. Basile ever called it the Mass, & that little furthereth M. harding sense. They call it a Communion, not for that he that received it, communicated with others in other places as M. harding gheasseth: but for that it was a portion of the holy Communion ministered, and divided openly in the Congregation to be received of the faithful.  
The reason that M. harding hereof gathereth must needs be this: The husband and his wife received the Sacrament at home: Ergo, the Priest said Private Mass. He must needs be very simple, that will be led by such single proofs. S. Hieromes plain words necessarily import the contrary. For if this were the custom in Rome for the space of four hundred years, that the people should communicate every day, Then must it needs follow, that during that time, there was no custom there of private Mass. 
No private Mass in Rome    

M. harding. The .20. Division.  
Damasus Bishop of Rome in S. Hieromes times writeth in libro pontificali, that Milciades Pope and Martyr, 
A heap of simple gheasses without sense or favour.  ordained that the Sacrament in sundry portions consecrated by a Bishop, should be sent abroad among the Churches for cause of Heretics, that the Catholic people of the Churches, (which word here signifieth as the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth, so as it is not necessary to understand, that the Sacrament was directed only to the material 
* A Church by M. hardings judgement signifieth a private house.  Churches, but to the people of the Parishes) might receive the Catholic Communion, and not communicate with Heretics. Which doubtless must be understanded of this private and single Communion in each Catholic man's house, and that where Heretics bore the sway, and Priests might not be suffered to consecrate after the Catholic usage. Else if the Priests might without let or disturbance have so done, than what need had it been for Milciades to have made such a provision, for sending abroad hosts sanctified for that purpose, by the Consecration of a Bishop? The place of Damasus hath thus. Milciades fecit, 
M. Harding otherwise reporteth these words, them he findeth them.  ut oblationes consecratae per Ecclesias ex consecratu Episcopi, (propter Haereticos) dirigerentur, Milciades ordained that consecrated hosts should be sent abroad amongst the Churches, prepared by the consecration of a Bishop. The two words, propter haereticos, for Heretics, added by Ado, the writer of Martyr's lives openeth the meaning and purport of that Decree.   

The B. of Sarisburie.  
This guess is one of the weakest of all the rest, and therefore M. harding hath stayed it up on every side with other gheasses, that one guess might help an other. The first guess is, what Damasus should mean by these words, propter Haereticos.  
The next guess is, that this order was taken by Milciades, against certain Heretics, that in the holy Ministration kept not the Catholic usage.  
The third guess is, that this word Ecclesia, must needs signify the people of the parishes, and not the material Church.  
The fourth guess is, that the Sacrament was then Consecrate in little round Cakes, as of late hath been used.  
The fifth guess is, that the Sacrament was sent to every several house: which must have been an infinite labour to the Deacon that carried it, and wondrous painful.  
The sirt guess is, that first every husband received the Sacrament in his house alone: & so the wife: and so the servants: & so likewise the children, every one severally by himself alone. Which thing I reckon M. harding himself thinketh not very likely. So many gheasses are here in a throng heaped together. Which if I deny altogether, M. harding is hardly able to prove: If I grant him altogether without exception, yet all are not able to prove his private Mass.  
first in this place of Damasus neither is there mention of any Mass, nor any perfit sense, or reason in the words. For thus it is written. 
In libro Concil. impresso Colon. An 1551.  Milciades fecit, ut oblationes consecratae per Ecclesias ex consecratu Episcopi dirigerentur, quod declaratur fermentum. Milciades caused that th'oblations consecrate, by the Churches by the Consecration of the Bishop should be directed, which is declared leaven. Neither is there any kind of thing either going before, or following after, whereby we may guess the meaning. 
M. harding allegeth authorities without sense or reason.  It is much to see so learned a man as M. harding is, so scanted of authorities, that he is thus driven to prove his Mass by such places, as be utterly void of sense & reason. But a man must use such weapons as may be gotten.  
The two words, propter Haereticos, that are patched in by Ado a man of late years, as they do nothing help the sense, so have they no help of the story of that time. For a man may well demand of Ado this new Doctor, what were these strange unknown Heretics without name, that you at the last for a shift have espied out? where began they? where dwelt they? what taught they? how long continued they? who maintained them? who confuted them? what Council condemned them? For it seemeth somewhat strange, that there should be companies, & routs of Heretics in the world, that noman ever knew but Doctor Ado.  
And where as M. harding putteth in of his own besides his book (for Damasus hath no such thing, 
M. harding addeth of himself beside his Author.  nor any other thing like) that these new found Heretics, in the Ministration kept not the Catholic usage, he should have showed for his credits sake, what other usage they kept, that was not Catholic: for his word is not yet Canonised. The world will believe neither him nor Ado without some proof.  
Further to increase absurdities, he saith, by these words, per Ecclesias, is meant, not the material Church, but the people of the Church: that is to say in plainer terms, Ecclesia, 
Ecclesia, a private house.  is not a Church, but a private house. I grant the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, out of which our English word, Parish, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemeth to have been taken, signifieth a Congregation, or meeting of neighbours, or a company dwelling within some space together, whether it be in compass more or less. So saith Eusebius: 
Eusebius. ll. 7. ca 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Dionysius writeth unto Basilides the Bishop of the divisions of Pentapolis. 
a Athanasius in Epist. de sententia Dionysii adversus Arrian.  Athanasius saith, that Demetrius took upon him the Bishopric of Alexandria, and, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the divisions in egypt. In these places and certain others, that might be alleged out of Basile, Nazianzene, and other Greek fathers, this word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemeth to signify a Bishopric, or a Diocese, and not a several parish. 
b Eusebius Hist li. 5. ca 26.  And therefore Irenaeus thus writeth unto Victor Bishop of Rome, The Priests of Rome, meaning thereby the Bishops there, sent the Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to them that came out of other dioceses or divisions. And Eusebius thus writeth of Hippolytus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He being Bishop of an other division. Thus much touching this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being moved thereto by the strange interpretation of M. harding. Certainly, I think, he himself will say, that since the Church was once in peace, neither this word Ecclesia, nor this word Parochia ever signified a private house, in any kind of writer, or in any time.  
But, saith M. harding, Adoes Heretics (for Damasus speaketh of none) bore all the sway, and would not suffer the Catholic people to communicate in the Church. Therefore we must needs understand here private houses. Alas, when did Heretics ever bear such sway in the Church of Rome? Or if they did at any time, 
Sovereign Heretics.  as it is untrue, unless he mean the Sovereign Heretics, the Pope & his Cardinals, yet may we think, that the Catholics were so weak in the common Church being altogether, and so strong in their own houses being alone? Or were these Heretics able to withstand a whole Congregation: and not able to withstand one single man by himself?  
Mark well, good reader, how handsomely M. hardings arguments hang together. He must needs think thee to be very unsensible, that hopeth thou wilt yield to such gheasses.  
To leave a great number of other like absurdities, M. hardings arguments are framed thus: The Sacrament was received in Private houses (albeit there appeareth no such thing by Damasus) Ergo, one man received alone. Surely then had that man a very empty house: he might well sing, Tanquam passer solitarius in tecto. It is more likely, that being a godly man, he would desire his wife, and family to receive with him, as I have said before.  
Again, the Sacrament was sent among the Parishes: Ergo, there was private Mass. The force of this reason may soon be seen. But who said this Mass: whether it were the Messenger, or the receiver, I leave it to M. harding to consider. He might better have concluded thus, The Bishop sent the Mysteries abroad for the people to Communicate: ergo, he meant a Communion, and no Private Mass.  
Further he saith, this was done in time of necessity, because of Heretics: and yet by the same he defendeth the Mass used now without any such necessity: and that in the Church of Rome, where, he saith, can be no Heretics.  
To conclude, this manner of sending abroad the Sacrament, was afterward abolished by the Council holden at Laodicea. 
Concil. Laodicen. Ca 14   
Thus is M. harding driven to go by guess: to imagine strange Heretics: for show of some antiquity, to allege vain Decrees without sense: to avouch such orders, as he knoweth were long sithence condemned: and to comment the same with his own Gloss.   

M. harding. The .21. Division.  
Here have I brought much for private and single Communion, and that it hath not only been suffered in time of persecution, but also allowed in quiet and peaceable times, even in the Church of Rome itself, 31 
The .31. untruth. Rome is now become the Mother of fornication. Apocal. 17.  where true Religion hath ever been most exactly observed, above all other places of the world, and 32 
The .32. untruth. The faith of the west Church came not first from Rome.  from whence all the Churches of the west have taken their light. As the Bishops of all Gallia that now is called France, do acknowledge in an Epistle sent to Leo the Pope with these words, 
Epist. proxima post. 51. inter Epist. Leonis.  unde religionis nostrae propitio Christo, fons & origo manavit. From the Apostolic see by the Mercy of Christ the fountain and springe of our Religion hath come.   

The B. of Sarisburie.  
M. harding useth a strange kind of Logic: 
M. harding pretendeth private Mass, and concludeth Single Communion.  He pretendeth private Mass, and concludeth single Communion. And why might he not aswell plainly and without colour conclude his private Mass? Doubtless the wise reader may soon gather thus, if he could find it, he would not conceal it.  
This talk of the Church of Rome in this place, was needless, as nothing serving to private Mass. Yet is it generally confessed by all men, that Rome is the eldest Church that we know founded in this West part of the world, and that the Churches of France and other countries at the beginning, had both the confirmation of Doctrine, and also other great conference & comfort from thence: like as also the Church of Rome had from Jerusalem, and Antioch, and other great Churches in the east. But that the first that ever preached the Ghospel in France, were sent from Rome, I reckon it not so easy to be proved. For some say, 
Nathanael. Lazarus. Saturninus.  that Nathanael, whom Christ commendeth to be the true Israelite, preached at Trire, and Bituriges: Lazarus whom Christ raised, at Marsiles: Saturninus at Tolouse, long before Peter came to Rome. S. Paul as it is thought after his delivery under Nero, 
2. ad Timoth. 4. Epiphanius Contra Alogos.  went into Spain, sent Titus into Dalmatia, and Crescens into Galatia, or as Epiphanius readeth it, into Gallia: joseph of Arimathaea came into England. And yet it appeareth not that any of these were sent by Commission from Rome. But why doth M. harding thus out of season rush into the commendation of the Church of Rome that was so long ago? It had been more to purpose to have viewed the state of the same Church, as it standeth now. But as one once said, ye shall not now find Samnium in Samnio, because the City of Samnium was sack, and razed up, and utterly overthrown: even so I heard M. Harding sometime say, He had sought for the Church of Rome in Rome itself, and yet could not find the Church of Rome. The Bishops, Cardinals, and Priests, do neither teach, nor exhort, nor comfort, nor any other part of their duties: The people, as it is already confessed, is careless, and void of devotion. S. bernard saith, O Domine, sacerdotes tui facti sunt ●onsores: Praelati, Pilati: Doctores, Seductores: O Lord, thy Priests are become shearers: thy Prelates, pilate's: thy Doctors, Deceivers. If such a Church cannot err, then may we say of it, as Eurypides sometime said of the City of Athens, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. O City, City, thy luck is far better than thy wit.   

M. harding. The .22. Division.  
More could I yet bring for confirmation of the same, as the example of S. Hilariae the virgin in the time of Numerianus: of S. Lucia in Diocletians time done to martyrdom: of S. Maria Aegyptiaca, and S. Ambrose: of which every one, as ancient testimonies of Ecclesiastical histories, and of Paulinus do declare, at the hour of their departure hence to God, received the holy Sacrament of the Altar for their voyage provision, alone. But I judge this is enough: and if any man will not be persuaded with this, I doubt whether with such a one a more numbered of authorities shall any thing prevail.   

The B. of Sarisburie.  
Now M. harding higheth himself unto the end of his authorities: and for speed is content to pass by the stories of Hilaria, Lucia, Maria Aegyptiaca, and others written, I suppose, in Legenda Aurea, of whom as it appeareth, he is certain that they said Mass a little before their departure hence. The like is also avouched for certain, of S. Ambrose lying in his death bed. But this thing seemeth marucilous in my judgement, 
Paulinus in vita Ambros●●  that, not withstanding S. Ambrose were Bishop in Milan two and twenty years and more, being also so holy a man, as few the like in those days, yet M. harding can not learn, that ever he said private Mass, but only when he lay breathless in his death bed.   

M. harding. The .23. Division.  
Now that I have thus proved the single Communion, I use their own term, I desire M. jewel to reason with me soberly a word or two. How say you sir? Do you reprove the Mass, or do you reprove the Private Mass? I think, what so ever your opinion is herein, your answer shall be, you allow not the Private Mass. For as touching that the oblation of the Body and Blood of Christ done in the Mass, is the Sacrifice of the Church, and proper to the new Testament, 33 
The .33. untruth. Christ never commanded, or named any such Sacrifice.  commanded by Christ to be frequented according to his institution: if you deny this, make it so light as you list: all those authorities which you deny us to have for proof of your great number of articles, will be found against you: I mean Doctors, general Counsels the most ancient, the examples of the primitive Church, the Scriptures: I add further reason, consent universal and uncontrolled, and tradition. 
Great words without ground.  If you deny this, you must deny all our religion from the Apostles time to this day, and now in the end of the world when iniquity aboundeth, and charity waxeth cold, when the Son of man coming shall scarcely find faith in the earth, begin a new. And therefore you M jewel knowing this well enough, what so ever you do in deed, in word, as it appeareth by the little book you have set forth in print, you pretend to disallow, yea most vehemently to improve the Private Mass.   

The B. of Sarisburie.  
Hitherto M. harding hath brought Doctors without Reason: now he bringeth Reason without Doctors. And how say you sir? saith he, Do you reprove the Mass? Or do you reprove Private Mass? I trust, he hath not so soon forgotten, whereof he hath discoursed all this while. Neither doth the matter rest upon that point, what I list to allow, or disallow: but what he can prove, or not prove, by the Scriptures, and by the ancient Counsels, and Fathers.  
But mark well, good Christian Reader, and thou shalt see, how handsomely M. Harding conveyeth and shifteth his hands to deceive thy sight. first he hath hitherto foreborne both the name, and also the proof of Private Mass: and only hath used the words of Sole receiving, and Single Communion: and so hath taken pains to prove that thing, that was never denied: and that thing that we deny, and wherein the whole question standeth, he hath left utterly untouched. Now he demandeth whether I reprove the Mass, or the Private Mass? what meaneth this, that Private Mass, and Sole Receiving, be so suddenly grown in one? Surely M. harding well knoweth, that the nature of these words is not one. Neither who so ever receiveth alone, doth therefore of necessity say Private Mass. This so sudden altering of terms may breed suspicion.  
That he further interlaceth of the Sacrifice of the New Testament, is an other conveyance to blind thy sight, as utterly nothing making to this purpose.  
For neither doth the Sacrifice import Private Mass: nor doth Sole receiving imply the Sacrifice. Yet for short answer, we have that only Sacrifice of the New Testament, that is, the Body of jesus Christ upon the Cross▪ that Lamb of God, that hath taken away the sins of the world: The virtue of which Sacrifice endureth for ever. To this everlasting Sacrifice, the Sacrifice that is imagined in the Mass is mere injurious.  
And where as M. harding saith, If you deny this, you must deny all our Religion from the Apostles time until this day, These be but empty words without weigh, and prove nothing.  
In my little Book (saith he) I disallow the Private Mass. If he find fault with my Book for that it is little, he might consider, it is but a Sermon, and therefore no reason it should be great. Yet is it a great deal longer than either Hippolytus Martyr, or the fable of his Amphilochius, of whom, notwithstanding their shortness, he maketh no small account. And where he saith, I disallow Private Mass, I disallow that thing, that infinite numbers of Godly and learned men have disallowed, and that M. harding himself not long sithence openly, and earnestly disallowed both in Schools and pulpits: until he was suddenly persuaded to the contrary, only by the alteration of the state. Of these two words, Private Mass, I can no better say, than S. Gregory sometime said, of that antichrist should be called Deus, 
Lib. 6. Epist. 30.  God: Si quantitatem vocis perpendimus, sunt duae syllabae: sin pondus iniquitatis, universa pernicies. If we weight the quantity of the word, they are but two syllables: but if we weigh the weight of the wickedness, it is an universal destruction.   

M. harding. The .24. Division.  
Upon this resolution, that the Mass, as it is taken in general, is to be allowed: I enter further in reason with you, and make you this argument. If Private Mass, in respect only of that it is Private after your meaning, be reprovable, it is for the single Communion, that is to say, for that the priest receiveth the Sacrament alone: But the single Communion is lawful, yea good and godly: Ergo, the Private Mass in this respect that it is Private, is not reprovable, but to be allowed, holden for good and holy, and to be frequented. If you deny the first proposition or Mayor, then must you show for what else you do reprove Private Mass in respect only that it is Private, then for single Communion. If you show any thing else, then do you digress from our purpose, and declare that you reprove the Mass. The Minor you cannot deny, seeing you see, how sufficiently I have proved it. And so the Private Mass in that respect only it is private, is to be allowed for good, as the Mass is.   

The B. of Sarisburie.  
Out of all these former authorities of Tertullians' Wife, Monks in the wilderness, Say men, Women, and Boys, M. harding gathereth this conclusion, which as he would have folk think, standeth so soundly on every side, that it cannot possibly be avoided.  
The Private Mass is single Communion: 
 Single Communion is lawful: 
 Ergo, Private Mass is lawful.  
This Syllogism unto the unskilful may seem somewhat terrible, as a vizards unto a child, that can not judge, what is within it. But M. harding that made it, knoweth it is vain and worth nothing. And that it may the better appear, I will open the error by an other like.  
The Ministration of Private Mass is a single Communion: 
 Single Communion is lawful for a woman: 
 Ergo, the Ministration of Private Mass is lawful for a woman.  
It is all one kind of argument, of like form, and like terms. And as this is deceitful, so is the other likewise deceitful. The error is in the second Proposition, which is called the Minor: and that shall ye soon see, if you turn the same Minor, and make it an universal, and say thus in M. hardings argument.  
All manner Single Communions be lawful: Or in the other argument, All manner single Communions are lawful for a woman. So shall ye soon find out the folly.  
Further Medius Terminus, that holdeth and knitteth the argument, must agree with the Subiectum and Praedicatum in circumstance of time, of place, of person, of subject, and part of subject. With which circumstances a thing may be lawful: and without the same may be unlawful. For example, It is thought lawful for a woman to Baptize at home: but it is not thought lawful for a woman to baptise in the open Church: yet is the thing all one: but the circumstance of place being changed, changeth the whole. Again, it is lawful for a Priest to minister the Sacrament in the forenoon, and in the Church: but it is not lawful for a Priest to Minister the Sacrament after he hath dined, or in his bed: Yet was it lawful for S. Ambrose, and others so to receive the Sacrament. We see therefore, there is great matter in alteration of the circumstance.  
These things perhaps may seem over curious, and therefore I pass them by, doing thee nevertheless, Gentle Reader, to understand, that without consideration hereof thou mayst be deceived. Set the head in his natural place between the shoulders: and there is a man. Set the same head in the breast or other where out of his place: and there is a Monster.  
Now touching M. hardings Syllogism, thou mayst see, that the Minor, or second Proposition is not true, as they term it, Simpliciter, and without exception. For the Single Communion was never so taken for lawful, but only in consideration of circumstances, & cases of necessity. Which cases being either removed, or better examined, the same kind of Single Communion is no longer thought lawful. Therefore thou mayst thus say to M. harding: How say you sir? Do you allow the examples that you have brought to prove your Mass by? or do you not allow them? If you allow them, why then suffer ye not Women to carry home the Sacrament, and to keep it in Cheastes, and Napkins, as they did of old? If you allow them not, because they were abuses, why then seek you to prove your Mass by the same, and so to establish one abuse by an other? Now let us look a little back to the note, that M. Harding set out in the Margin for our remembrance, by these words (Proofs for Private Mass). That it might seem lawful for a Priest to say Private Mass, he hath brought in examples of Say men, Women, Sick folk, & Boys. Alas doth M. harding think, it was the manner in old times, that Say people should say Mass? Or was there no Priest all this while in the world for the space of .600. years, that Women and Children must come forth to prove these matters? Or was there no difference then between Sole receiving, and Private Mass? Or shall we think that Women and Boys did then Consecrate the holy Mysteries, or offer up Christ's Body: or make Sacrifice for quick and dead: or apply Christ's death unto others? Where is M. hardings Logic become? where is the sharpness of his wit?  
But mark, 
How aptly M. harding answereth to the question.  good Christian Reader, how far he swerveth from that he hath taken in hand. I demand of the open Church: he answereth me of Private Houses. I demand of Priests: He answereth me of Women, Boys, and Say men. I demand of the Mass: He answereth me of that thing, that himself granteth, is no Mass. I demand of the right Use of the Holy Supper, that aught to stand: he answereth me of Abuses, that be abolished. I demand of the usage that then was Ordinary: He answereth of necessity, and cases Extraordinary. judge thou therefore how well, and substantially he hath hitherto performed his promiss.   

M. harding. The .25. Division.  
Marry I deny not, but that it were more commendable, and more godly on the Church's part, if many well disposed and examined, would be partakers of the blessed Sacrament with the Priest. But though the Clergy be worthily blamed for negligence herein, 
The undevotion of the people groweth of the negligence of the Clergy.  through which the people may be thought to have grown to this slackness and indevotion: yet that not withstanding, this part of the Catholic Religion remaineth sound and faultless. For as touching the substance of the Mass itself, by the single Communion of the Priest in case of the people's coldness and negligence, it is nothing impaired. Else if the public sacrifice of the Church might not be offered without a number of communicantes receiving with the Priest in one place: then would the ancient Fathers in all their writings some where have complained of the ceasing of that, which every where they call Quotidianum & iuge sacrificium, the daily and continual sacrifice: of which their opinion is, that it ought 34 daily to be sacrificed, 
The. 34. untruth. The Fathers say not so, but plainly the contrary.  that the death of our Lord, and the work of our redemption might always be celebrated, and had in memory, and we thereby show ourselves according to our bounden duty mindful and thankful. But verily the Fathers no where complain of intermitting the daily Sacrifice, but very much of the slackness of the people, for that they came not more often unto this holy and wholesome banquet: and yet they never compelled them thereto, but exhorting them to frequent it worthily, left them to their own conscience.   

The B. of S●●isburie.  
The painter that portrayed out in colours Medea killing her own child, 
Concil. Nicen. 2. Actio. 4.  by the skill he had in painting, made to appear in her face two contrary affections: for in the one side he expressed extreme Fury, that bade her kill: and in the other side motherly Love and Pity, that bade her not kill. Such two contrary affections we may here see in M. harding, both painted and set out in one face. For notwithstanding for his credits sake he advance his Mass, and deface the holy Communion with all that he is able: 
M. harding confesseth, that the Communion is better than his Mass.  yet here again for conscience sake of the other side he confesseth, that the Communion is the better: and so rippeth up all, that he hath sewed before, and willeth others to assent unto him, before he can assent unto himself. God's name be blessed, that is thus able to force out his truth, even by the mouths of them, that openly withstand his truth. But neither should he in such disdain, and so often call us new Masters and Ghospellers, for defending that himself knoweth, and confesseth to be the better: nor after the holy Communion was once restored, should he have drawn the people again to the Private Mass: that is, by his own confession, from the better to the worse.  
But saith M. harding, in case of negligence of the people, if the Priest receive alone, the substance of the Mass is not impaired. This difference in terms of Substance, and Accidents in Christ's Institution, is newly found out, and hath no warrant neither of the Scriptures, nor of the old Fathers. How be it Christ's example in doing, and commandment to do the same, may not be taken for a show or Accident, but for the effect and Substance of his Supper. Do this saith Christ, 
Matth. 26.  the same that you have seen me do: Take, Bliss, Break, Divide, in my remembrance. 
Ad populum An●iochen. Hom. 61.  Which words S. Chrysostom expoundeth thus: Hoc facite in memoriam beneficij mei, salutis vestrae: Do this in remembrance of my benefit, and of your Salvation. This is no Accident or light fantasy, that may be left at our pleasure, but the very substantial point of that Sacrament, which we are specially commanded to continue until he come: and for want whereof S. Paul saith, 
1. Corinth. 11.  that Supper is not the lords Supper.  
Certainly Alexander of Hales, 
Daily Sacrifice.  and Humbertus, two of M. hardings own Scholastical Doctors, 
Par. 4. q. 35. m. 2. Solu. 2.  are full against him in this point. Alexander saith, Consecration is for the Communion: 
Humbertus contra libel. Nicetae Monachi: Ex Cassandro.  therefore of both the Communion is the greater.  
Humbertus saith, Hoc quoticscunque feceritis, id est, benedixeritis fregeritis, distribueritis, in mei memoriam facietis. Quia quodliber horum trium, si sine reliquis fiat, perfectam memoriam Christi non repraesentat: As often as ye shall this do, that is to say, as often as ye shall Bliss, Break, and Distribute, ye shall do it in my remembrance. For what so ever one thing of these three things be done without the rest, it representeth not the perfit remembrance of Christ. And thinketh M. harding, that the Sacrifice, whereof neither Christ, nor his Disciples ever spoke one word, is the Substance of his Supper: and the Mystical Distribution in remembrance of his death, whereof he gave us such a strait commandment in so manifest, and so plain words, is no part of the Substance.  
The allegation of which Sacrifice to this purpose is mere vain. The old Fathers never complained of ceasing thereof, because they knew it could never cease. For, the strength and virtue of Christ's Sacrifice resteth in if self, and not in any diligence, 
Hebrae. 7. & 10.  or doing of ours. Christ being a Priest after the order of Melchisedech, hath offered up one Sacrifice for all upon his Cross: Full, and p●rf●t; therefore we need none other: One, and everlasting: therefore it needeth no renewing: By privilege given to himself Only: therefore it can not be wrought by any other.  
This Sacrifice notwithstanding is revived, and freashly laid out before our eyes in the Ministration of the holy Mysteries, as it is well recorded by sundry of the old godly Fathers. 
August. Epist. ●●. ad Bonifaciu●  S. Augustine saith, Was not Christ once offered in himself? Yet that notwithstanding, by way of a Sacrament he is offered every day unto the people, not at Easter only, but also every day: And he saith no untruth, that being demanded the question, saith, Christ is offered. For if Sacraments had not a certain likeness of the things, whereof they be Sacraments, than should they in deed be no Sacraments. And of this likeness many times they bear the names of the things themselves: as the Sacrament of Christ's Body by a certain manner of speech is the Body of Christ. Likewise again he saith, 
Augustin. 〈◊〉 Psalmum. 75.  Cùm non obliviscimur munus salvatoris, nun Christus quotidie nobis immolatur? Ex ipsis reliquijs cogitationis, & ex ipsa memoria quotidiè nobis sic immolatur, quasi quotidiè nos innovet: When we forgeat not the gift of our Saviour, is not Christ daily offered unto us? Through the remnants of our cogitation, and by way of our very memory, Christ is so offered unto us every day, as if he daily renewed us. And again likewise he saith, 
Augustin. in Epist. ad Rom. sub finem.  Holocaustum Dominicae Passionis eo tempore offert quisque pro peccatis suis, quo eiusdem Passionis fide dedicatur, & Christianorum fidelium nomine baptizarus imbu●tur: At that time doth every man offer up the Sacrifice of Christ's Passion for his sins, when he is endued with the Faith of Christ's Passion, and being baptized, receiveth the name of faithful Christians.  
Thus is the Sacrifice of Christ's Passion expressed in the holy Ministration: & yet not as M. harding imagineth, by any action there done by the Priest alone, but by the Communion & Participation of the people, as S. Augustine also otherwhere witnesseth: 
De Con Dist. 2. ex sentent.  Dum frangitur Hostia, & Sanguis in or a fidelium funditur, quid aliud, quàm Dominici Corporis in Cruce immolatio designatur? 
Prosperi.  While the oblation is broken▪ and the blood (that is, 
Designatur.  the Sacrament of the Blood) is powered into the mouths of the faithful, what other thing is there expressed, or signified, but the sacrificing of the lords Body upon the Cross?  
This Sacrifice of Christ on his Cross, is called the Daily Sacrifice, not for that it must be renewed every day, but for that being once done, it standeth good for all days, and for ever. What force then is there in this reason: The Fathers never complained of ceasing of the Daily Sacrifice: Ergo, they had private Mass? For it may be answered in one word, they had the Holy Communion every Day, and therefore they complained not. How be it neither is the holy Communion that Daily Sacrifice itself, but a memory of the same: neither was the Communion than ministered every Day. For proof whereof, I would with M. Harding, to mark this Epistle sent from the Council of Alexandria, in the defence of one Maca●ius, who was charged by his enemies, that he had forcibly entered into the Church, and broken the Cup of the holy Ministration. They make his defence in this manner: 
Epistola Synodalis Concil.  The place where they say the Cup was broken, was no Church, nor any Priest at that time near there about: 
Alexandrin●.  and touching the day, it was no Sonnedaie. seeing then there was no Church in that place, 
Communion only upon the ●●nneday.  nor Ministration of the Sacraments, nor the day required the same, what manner Cup was it then, or when, or where was it broken?  
It appeareth plainly by these words of the Council, that they had no Ministration of the Sacraments at that time in Alexandria, but only upon the Sonnedays. And yet noman ever complained of the ceasing of the Daily Sacrifice notwithstanding. For they knew, that the Sacrifice of Christ's Death is Daily, and for ever, and can never cease.   

M. harding. The .26. Division.  
S. Ambrose witnesseth that the people of the east had a custom in his time, to be houseled but once in the year. 
Lib. 6. De Sacra. cap. 4.  And he rebuketh harpely such as follow them, after this sort: Si quotidianus est cibus, cur post annum illum sumis▪ quemadmodum Grae●● in oriente facere consueverunt? If it be our daily meat (saith he) why takest thou it but once in the year, as the Greeks are wont to do in the east? 
De verbis Do●●●●●ecundum Lucam. ho. 28.  S. Augustine uttereth the same thing, almost with the same words. And in the second book De sermone Domini in monte, the twelfth Chapter, expounding the fourth pe●●tion of our lords Prayer, give us this day our daily Bread, shewing that this may be taken either for material Bread, either for the Sacrament of our lords Body, or for Spiritual meat, which he alloweth best: would that concerning the Sacrament of our lords Bo●ie, they of the east should not move question, how it might be understanded to be their daily Bread, which were not daily partakers of our lords Supper, (35) 
The. 35. v●trueth. For S. Augustine saith▪ In illis partibus non intelligi●ur quotidianus Pani●.  where as for all that, this Bread is called Daily Bread: There he saith thus: Vt ergo ill● taceant, neque de hac resententiam suam defendant, vel ipsa authoritate Ecclesiae sint contenti, quòd sine scandalo ista faciunt, neque ab eis qui Ecclesiis praesunt, facere prohibentur, neque non obtemperantes condemnantur: Wherefore that they hold their peace, and stand not in defence of their opinion, let them be content at least way with the authority of the Church, that they do these things without offence thereof taken, neither be forbidden of those that be over the Churches, neither be condemned when they disobey. Here we see by S. Augustine, that they of the Orient, who so seldom received the Sacrament, were holden for all that Christian People by t●authoritie of the Church, none offence thereof was taken, neither were they inhibited of their custom: and though they obeyed not their Spiritual governors, moving them to receive more often, yet were they not condemned, nor excommunicated.   

The B. of Sarisburie.  
M. harding findeth small force herein, 
Ambrose li 6. de Sacram. ca 4.  to prove that he seeketh for. S. Ambrose rebuketh the slackness of some of his people that received so seldom, and wisheth them to communicate daily altogether. Wherein he quite overthroweth the private Mass.  
As for S. Augustine, I must needs say, he hath taken wrong, and is il used at M. hardings hand, as being by violence, and perforce made both to suppress that he would say, and also to say that he would not say: and yet in the end saith not one word for private Mass, but plainly to the contrary. First he would have S. Augustine say, 
August. De Sermone Domini in mon●e lib. 2. M. Hard falsifieth S. Augustine's mind. The Sacrament is not the Daily Bread.  that the Sacrament of Christ's Body to them of the East was their daily Bread, yea although they daily received it not. This matter of itself is not weighty. Yet S. Augustine saith far otherwise, not in any other of his Books, but even in the self same sentence, where hence M. harding had these words. For he addeth immediately, unde probatur, non hunc in illis partibus intelligi quotidianum Panem. Nam magni peccati crimine arguerentur, qui ex illo non accipiunt quotidiè. Whereby it appeareth, that they of the East understand not the Sacrament to be their daily Bread. For than were they guilty of great sin, that do not daily receive it. But touching Private Mass, he saith thus, even in the same place, Panis quotidianus po●est accipi pro Sacramento Corporis Christi, quod quotidiè accipimus. The daily Bread may be taken for the Sacrament of Christ's Body, which we receive every day. 
The Sacrament received every day.  S. Augustine saith, The people than received the Sacrament every day: whereof it followeth necessarily, that the Private Mass was then said never a day.  
But the Grecians custom was, to receive once only in the yet: Ergo, the Priest at other times received alone. No, saith S. Augustine, this custom, or negligence, was not universal among all the people of Grecia, but among a certain of them only. 
Plurimi.  For thus he saith: Plurimi in orientalibus partibus non quotidiè Communicant. 
Augustinus. In the Greek Church some received the Communion every day.  Many in the E●st parts do not daily Communicate. Wherein may be well implied, that some daily did Communicate: Otherwise the exception of many had been in vain. And that the rest did daily Communicate, it may plainly appear by these words of S. Augustine in the same place, Vel authoritate Ecclesiae sint contenti, quòd sine scandalo ista faciant. Let them hold themselves content with the authority of the Church, that they may thus do without offence. These words do necessarily import, that the rest received the Communion, and yet that notwithstanding were not offended with the negligence of their brethren, that received not. For if the negligence had been general, and the whole people had abstained altogether, as they do now in the Church of Rome, there had been no cause at all, why one of them in that respect should be offended with an other.  
Now touching the matter itself, jesus Christ the Son of God, is our daily and everlasting food, 
German▪ in rer●  not to be removed, and renewed after certain days, as the show Bread of the jews, 
Eccl. Theoria.  but to stand before the Mercy Seat of God for ever. Our daily Bread (saith Germanus) is Christ, 
August. De ver●●●● Domini sec.  that is, 
Lucam serm 28.  and was before, 
Ambros. De Sacramen. li 5. c. 4.  and continueth for ever. 
The Sacrament called the Daily Bread.  Likewise S. Augustine saith, Not the Bread that passeth into our body, but the Bread of everlasting life, which sustaineth the substance of the Soul.  
A Sacrament of this food is the Bread, that Christ commanded to be blessed, broken, and delivered in his remembrance: which also may be called the daily Bread: not for that it is daily received, but for that there is no day excepted, but it may be received every day. And that in such places, where as the Sacrament was not daily received of the people, it was not received privately and daily of the Priest, for continuance of the daily Sacrifice, as M. harding surmiseth, it appeareth well by sundry good records. And to leave S. 
a Basil. ad Caesariam.  Basil ad Caesariam Patritiam: the 
b Concil. Laodicen. ca 49.  Council of Laodicea: the 
c Con. Constantinopol. ca 52.  Council of Constantinople holden in Trullo: and the Synodal 
d Concil. Alexandri. epistola Sy●odalis.  Epistle sent from the Bishops of the east part in, the defence of Macarius: 
Augusti. in joh. tracta. 26.  S. Augustine saith, Huius rei Sacramentum alicubi quotidiè, alicubi certis internallis dierum, 
Ambros. in epi. ad Timo. 1. Ca 4. Concil. Toletan. 4. ca 9  in Dominico praeparatur, & de Mensa Dominica sumitur. The Sacrament of this thing is prepared, or consecrate in the Church, and received of the lords Table, in some places every day, in some places upon certain days. Likewise also saith S. Ambrose, Every week we must celebrate the oblation, although not every day unto stranger's, yet unto the inhabitants at least twice in the week. S. Augustine saith, the Sacrament was ministered at certain days: S. Ambrose saith, sometimes twice in the week: and not every day. But what record hereof can be plainer, than the Council of Toledo: The words in English be these: There be sundry Priests in Spain, that, touching the prayer that the Lord taught, and commanded daily to be said, 
The Communion ministered only upon the Sunday.  say the same only upon the sunday, and upon no day else. Hereof we may very well gather, that if the Priests in Spain said the lords prayer only upon the sunday, for so much as the Communion is never ministered without the lords prayer, therefore the Priests in Spain ministered not the Communion, but only upon the sunday.  
These things well considered, the weakness of M. hardings gheasses may the better appear. For where he saith, Some of the people withdrew themself, Ergo, no man did receive: Or, Many abstained, Ergo, the Priest received alone, these reasons be of no value, neither are worthy of any answer. For of the same premises the contrary will rather follow. S. Augustine saith, Many in the East part abstained. Hereof we may well gather: Ergo, Some abstained not. Otherwise he should have said, All abstained, and not some. Then further, Some abstained not: Ergo, some received with the Priest: So did not the Priest receive alone: and so hath not M. harding yet found his Private Mass.   

M. harding. The .27. Division.  
S. Chrysostom● 
●n. 10. cap. ad Heb. Hom. 17.  many times exhorting his people to prepare themselves to receive their rights, at least at Easter, in one place saith thus: what meaneth this? The most part of you be partakers of this Sacrifice but once in the year, some twice, some oftener. Therefore this that I speak, is to all, not to them only that be here present, but to those also that live in wilderness. For they receive the Sacrament but once in the year, and peradventure but once in two years. Well, what then? whom shall we receive? those that come but once, or that come often, or that come seldom? soothly, we receive them that come with a pure and a clean conscience, with a clean heart, and to be short, with a blameless life. They that be such, let them come always: and they that be not such, let them not come, not so much as once. Why so? because they receive to themselves judgement, damnation, and punishment. The ancient doctoures, specially Chrysostom and Augustine, be full of such sentences.   

The B. of Sarisburie.  
It is peerless to answer such places, as make no show of proof. Chrysostom, as M. harding well knoweth, hath neither here, nor else where, either the name, or the sense of Private Mass. Only he exhorteth the people to examine and prepare themselves, and so to come worthily to the lords Supper. Now if M. harding think he may found his Mass upon this place, he may also presume the like of S. Paul, that, where he said, Probed se ipsum homo▪ Let a man examine himself, he meant to erect Private Mass.   

M. harding. The .28. Division.  
Now to this end I drive these allegations, leaving out a great number of the same sense. Although many times the people forbore to come to the Communion, so as many times (36) 
The .36. untruth. M. harding is able to show no such case.  none at all were found disposed to receive, yet the holy Fathers, Bishops and Priests, thought not that a cause why they should not daily offer the blessed Sacrifice, and celebrate Mass. Which thing may sufficiently be proved, whether M. jewel that maketh himself so sure of the contrary, will yield, and subscribe, according to his promiss, or no. Of the daily Sacrifice, these words of Chrysostom be plain: Quid ergo nos? Nun per singulos dies offerimus? offerimus quidem, sed ad recordationem facientes mor●●s eius: & una est hostia, non multae etc. Then what do we? do we not offer every day? Yes verily we do so. But we do it for recording of his death. And it is one host, not many. Here I hear M. jewel say, though against his will, I grant the daily Sacrifice, but I stand still in my negative, that it can not be showed, there was ever any such Sacrifice celebrated, without a Communion, that is, as they wilhave it, without some convenient number to receive the Sacrament in the same place with the Priest. For proof of this, these be such places as I am persuaded withal. The better learned men, that be of more reading then I am, have other, I doubt not.   

The B. of Sarisburie.  
Here M. harding notably betrayeth himself, laying forth for a countenance a few of Chrysostom's words, and the same nothing to the matter, hewing and mangling them as him listeth best, requiring also subscription, as upon sufficient proof: and yet in the same place, and with one breath, himself secretly confessing the insufficiency and weakness of his proof.  
These words of S. Chrysostom, 
Chrysostom. ad Hebrae. Hom. 17.  as they make nothing for Private Mass, so do they very well declare, what the Old Fat●●●s meant by these words, Oblation, and Sacrifice in the Holy Ministration. Chrysostom compareth the Sacrifices of the jews in the Law, with the Sacrifice of Christ in the Gospel.  
He saith, the Sacrifices of the Law were many, and unperfit, and therefore daily renewed: This of the Gospel, is one, and perfit, and therefore everlasting. And resembleth the same unto a sovereign salve, which being once laid on the wound, healeth it up thoroughly, and needeth no more laieing on. He saith further that we of the Gospel have a Sacrifice also, and that daily, but in remembrance of that Sacrifice once made upon the Crosse. And although we Sacrifice in sundry places, yet, saith he, the Sacrifice is but one, because it hath relation unto that one Sacrifice of Christ. And therefore he addeth: Quomodo una est hostia, 
Chrysostom ad Hebrae. Hom. 17.  & non multae? Quia semel oblata est, oblata est in sancta sanctorum. Hoc autem Sacrificium exemplar illius est. How is it one oblation, and not many? Because it was once offered, it was offered into the holy place: but this Sacrifice (meaning the Ministration of the Sacrament) is an example of that. And what he meaneth by this word Exemplar, 
Exemplar.  he showeth a few lines before: Quae formam tantùm alicuius habent, Exemplar ostendunt, non autem virtu●em. S●cut in Imaginibus exemplar hominis habet imago, non etiam virtutem. The things that bear only a likeness, show the sampler of some other thing, but not the power of the same: as an Image showeth the pattern of a man, but not the power of a man. Hereof S. Chrysostom concludeth thus: The thing that we do, is done in remembrance of that thing that was done before. For Christ said, do this in my remembrance. Hereby it appeareth in what sense the old Fathers used these words, Oblation and Sacrifice.  
But what doth all this f●rther M. hardings Private Mass? Or if it further it not, what doth it here? It is but a faint Conclusion to say,  
Chrysostom had the daily Sacrifice, 
 Ergo Chrysostom had Private Mass.  
soothly (good reader) if it had liked M. harding to have given thee leave to read the n●●te lines following in Chrysostom, 
M. harding nippeth Chrysostom's words.  thou mightest easily have seen the whole order of the holy Ministration in his time. For thus he saith unto the people, Per singulos dies intras in Ecclesiam, Thou comest daily to the Church.  
Whereby we see, the Priest was not in the Church alone. Then touching the receiving, he saith, 
Vocat sanctos.  The Deacon at that hour calleth the holy, and by that voice, as it were beholdeth the people's spots. For like as in a flock, where as be many sound sheep, and many infected, the one must needs be sundered from the other: even so f●reth●t in the Church. For some are sound, 
Sancta sanctis.  and some are sick. And by that voice the Deacon d●uideth these from them. For that voice of his falling into our ears, as it were a hand, removeth and shutteth forth some, and other some it taketh in, and presenteth them to the Congregation. I send thee not unto other places of Chrysostom, which be both many more, and far plainer than this, but only unto this same place, out of which M. harding hath piked as much as he thought good.  
Chrysostom saith, The people resorted daily to the Church: The Deacon sundered them with his voice, the sound from the sick: the one port to receive, the other to abstain: the one part he shut out at the time of the Holy Communion: the other he brought in, 
Epistles Decretal.  and presented to the Congregation. This was the ordinary practice of the Church in Chrysostom's time: where we see plainly by his own report, that he received not alone.  
Yet saith M. harding, For proof of this, these following, be such places as I am persuaded with al. By this cold conclusion, he cutteth of credit from all that he hath hitherto said, as not making show sufficient to win his purpose, and so condemneth his note made in the Margin, which was Proofs for Private Mass: and layeth all the burden of his grounds, upon these other gheasses that hereafter follow. verily hitherto, for any thing that may appear by his Book, notwithstanding his long time, his much reading, and great conference with all his fellows, he hath not yet found either the name of Private Mass, in any old Catholic writer, or the Sole Receiving of the Priest. If he will have the world to believe him and subscribe, he must leave his gheasses, and bring some sound and substantial proofs.   

M. harding. The .29. Division.  
Soter Bishop of Rome about the year of our Lord. 170. who suffered martyrdom under Antoninus Verus the Emperor, for order of celebrating the Mass, made this statute or decree: Vt nullus Presbyterorum solennia celebrare praesumat, 
De Conse. dist. 1 ●an. Hoc quoque statutum.  nisi duobus praesentibus, sibique respondentibus, & ipse tertius habeatur, quia cum pluraliter ab eo dicitur, Dominus Vobiscum, & illud in secretis, Orate prome: apertissimè convenit, ut ipsius respondeatur saluta●ioni. This hath been ordained that no Priest presume to celebrate the solemnity of the Mass, except there be two present, and answer him, so as he himself be the third. For where as he saith, (as by way of speaking to many) Our Lord be with you, and likewise in the Secrets Pray you for me: It seemeth evidently convenient, that answer be made to his salutation accordingly. which ancient decree requireth not that all people of necessity be present, 37 
The .37. v●●truthe. For all, that 〈◊〉 present, were will●● either to Communicate, or to depart. A bare collection.  much less, that all so often times should Communicate Sacramentally, which thing it requireth neither of those two that ought to be present. If of the bare words of this Decree a sufficient argument may not be made for our purpose, inducinge of the affirmation of that one thing there specified, the denial of that other thing we speak of, which manner of argument is commonly used of our adversaries: then more weight may be put unto it in this case: for that where as the receiving of Christ's Body is a far greater matter, then to answer the Priest at Mass, if that holy Bishop and Martyr, had thought it so necessary as that the Mass might not be done without it: Doubtless of very reason and convenience, he would, and should have specially spoken of that, rather than of the other. But for that he thought otherwise, he required only of necessity, the presence of two for the purpose above mentioned.   

The B. of Sarisburie.  
Some say, this Decree was made by Pope Anacletus: some others say, by Soter: and so they seem not to be yet thoroughly resolved upon the Author. 
Polydorus de inventoribus rerum.  But if we had not good cause to doubt of the authority of these Decrees, and Epistles Decretal, we would the less doubt of their doctrine. It was evermore the Common practice of deceivers, to blaze their doings by the names of such, as they knew to be in estimation in the world. For to pass by Homer, Hefiod, Cicero, Plautus, and such others counted learned and famous among the Heathens, in whose names many counterseite books were set abroad, S. Paul himself willeth the thessalonians not to suffer themselves to be drawn from their faith, 
2. Thessalon. 2.  Neither by spirit, nor by talk, nor by letter as sent from him. By which last words he signifieth, that letters sometime were falsified, and set abroad in his name. So were there given out Gospels in the name of Peter, Thomas, and other the Apostles: and other matters of small weight in the names of Augustine, Jerome, Ambrose, Cyprian, and other like. This was unto some a common pastime: and many godly Fathers complain much of it.  
Wherefore we ought the less to marvel if the like have happened unto Anacletus, Evaristus, Soter, and such others, as followed immediately in Rome after the Apostles time.  
Gratian showeth that the Decretal Epistles have been doubted of among the learned: 
Distin. 19  And Doctor Smithe, although his authority be not great, declared openly at Paul's Cross, 
De Epistolis.  that they can not possibly be theirs, whose names they bear. 
Anno secundo Edwardi Sexti.  And to utter some reasons shortly for proof thereof, These Decretal Epistles manifestly deprave, and abuse the Scriptures, as it may soon appear unto the godly Reader upon the sight: They maintain nothing so much, as the state and kingdom of the Pope: and yet was there no such state erected in many hundred years after the Apostles time: they publish a multitude of vain and superstitious Ceremonies, & other like fantasies, far unlike the Apostles doctrine: They proclaim such things, as M. harding knoweth to be open, and known lies.  
Anacletus that was next after Peter, 
Distin. 97.  willeth and straightly commandeth, that all Bishops once in the year, 
juxta sanctorum.  do visit the entry of S. Peter's Church in Rome, which they call Limina Petri. Yet was there then no Church yet built there in the name of Peter. 
In Decretal.  For Pope Cornelius saith (as he is alleged) that he first took up S. 
Cornelij.  Peter's body, and buried the same in Apollo's Church in Rome, at the least one hundred and forty years after that Anacletus was dead. Pope Antherus maketh mention of Eusebius Alexandrinus, and Felix, which lived a long time after him, and therefore was it not possible for him to know them. Fabianus writeth of the coming of Novatus into Italy: 
Cypria. li. 1. cp. 3.  And yet it is clear by S. Cyprian, and by Eusebius, 
Eusebius, lib. 6. ca 43.  that Novatus came first into Italy in the time of Cornelius which was next after him. And to leave a number of other conjectures, which may be hereafter more aptly touched some otherwhere, neither S. Jerome, nor Gennadius, entreating of the Ecclesiastical writers, nor Damasus writing purposely of the lives of the Bishops of Rome before him, ever made any mention, either of such Epistles, or of any such Decrees: which they would not have dissembled, if there had been any such extant or known in their time. Thus have I briefly given a taste of these Decretal authorities, that the reader may the better understand, of what credit they ought to be.  
Now touching the matter, that by this Decree of Soter Bishop of Rome, it should then be lawful for the Priest there to say Mass, having only two others in his company, the state, & story of the time considered, it seemeth very unlikely. For both S. Augustine, 
Augustin epist. 118. and januarium.  and S. Jerome, who lived two hundred and fifty years after Soter, have recorded, that the people of Rome even in their time, used to receive the Communion together every day: which practice can hardly stand with that is here imagined. 
Augustin. in johan. tracta. 26. Hieronym. in Apologia adversus iovinianum.  The words also themself, imply a manifest contrariety. For this word Solennia, which here is used, seemeth to import a solemn company, or resort of the people. And yet this Soter requiring to this action only the company of three persons, nevertheless calleth it Missarum Solennia.  
As touching the causes mentioned in this Decree, which are that the Priest may seem conveniently and aptly to say in the plural number, The Lord be with you, and, Brethren pray you for me, It may well be doubted, whether Dominus vobiscum, or Orate pro me Fratres, were any part of the Liturgy of Rome in Soters' time. For Damasus, 
Damasus in Epist. ad Hieronymum.  which was Bishop of Rome two hundred and fifty years after that, writeth unto S. Jerome, that things were done with such simplicity in the Church of Rome in his time, that upon the sunday there was nothing else but some Epistle of the Apostle, or some Chapter of the Gospel, read openly unto the people: which whether he meant of the holy Ministration or no, I leave further to be considered.  
Further this same Soter requireth, that both these two, and as many others as be present, make answer unto the Priest: wherein is included both dearness of place for the people to stand in, and to hear, and also a common known tongue: which both are contrary to M. hardings Mass.  
Moreover touching these two, 
De Conse. dist. 1.  whose presence is required, question is moved by the canonists, 
Hoc quoque. In glosa.  whether they ought to be two Clerks, or two lay men: or one Clerk, and one lay man: or one man, and one woman. The Resolution whereof is, that they must be two Clerks.  
How be it, 
Summa Ang●li Missa. 38.  the matter is otherwise determined: that if the Mass be public, there must needs be two at the lea●t: but if it be a Private Mass, that then one is sufficient.  
Gerson likewise saith, 
Gerson contra● Floretum li. 4.  that the Priest may well say, Dominus vobiscum, although there be but one present at his Mass. For it may be presumed, saith he, that the Priest speaketh not only unto that one, but also unto the whole Church. Thus w●e see notwithstanding Soters' determination, the number of two for a shift may well be abridged.  
Pope Innocentius hath yet an other featche to help the matter. 
Innocen. li. 2. ca 20. De offi. Miss.  He saith, Though there be but one there, yet may the Priest nevertheless say, Dominus vobiscum: because it may be thought, there be Angels there to supply men's rooms.  
Again, that there were any such secrecies in the Mass in the time of Soter, it were very hard for M. harding to prove. For then every piece of the Mass was spoken aloud, that the people might hear it, & say, Amen. And in deed to say unto the people, Pray for me Brethren and Sisters, as it is now used in the Mass, unless the people may hear and understand the same, it is a mockery. And yet Durandus saith, 
Durandus li. 4.  Sacerdos ante secre●ellam voluens se ad populum dicturus, Orate fra●res etc. debet dicere, Dominus vobiscum sub silentio. The Priest before the little secret turning himself to the people to say, Brethren pray for me, must say, The Lord be with you, under silence.  
Now saith M. harding, Soters' decree is not that these two should Communicate with the Priest, but only requireth their presence: Ergo, It is likely the Priest received alone: which is an argument much used among our adversaries. But what if these two will not come, neither to Communicate, nor to be present at all? verily by M. Harding●s mind the Priest's devotion ought not to stay for want of company. For these be his very words a little before: well, none cometh: This is not a sufficient cause, why the faithful and godly Priest inflamed with the love of God, 
Pagin. 12.  feeling himself hungry and thirsty after the heavenly food and drink, should be kept from it, etc. This is a cause sufficient, saith Soter: it is no sufficient cause saith M. harding. The judgement hereof I refer unto the Reader.  
touching the force of the argument, wherewith he chargeth us by the name of his adversaries, I trust there doth already appear, some difference between our proofs, and his gheasses. But the argument that he meaneth, and not very plainly uttereth, is called in the Schools, Argumentum ab authoritate negative: which is thought to be good, when so ever proof is taken of God's word: and is used not only by us, but also by S. Paul, & by many of the Catholic Fathers.  
S. Paul saith, 
Ad ●alatas. 3.  God said not unto Abraham, in thy seeds all nations shallbe blessed, but in thy seed, which is Christ. And thereof he thought he made a good argument.  
Likewise saith Origen, 
Orig. in levit. Homi. 5.  The Bread which the Lord g●ue unto his Disciples, saying unto them, Take and Eat, he differred not, nor commanded to be reserved until the next day. Such arguments Origen, and other learned Father's thought to stand for good, what so ever misselykinge M. harding hath found i● them. This kind of proof is thought to hold in God's Commandments, for that they be full and perfit, and God hath specially charged us, that we should neither put to them, nor take fro them: and therefore it seemeth good unto them, that have learned of Christ, 
Matthae. 23.  unus est magister vester Christus, Christ only is your Master: and have heard the voice of God the Father from heaven, 
Matthae. 17.  Ipsum audite, give ear unto him. But unto them that add to the word of God, what them listeth, and make Gods will subject unto their will, 
Matthae. 15.  and break God's Commandments for their own traditions sake, unto them it seemeth not good. To conclude, if this manner of reasoning be good, why doth M. harding reprove it? If it be nought, why doth he use it, and that even in the same place, where he doth reprove it?  
But (saith M. harding) Soter requireth only the presence of two, and these two were not commanded to Communicate: Ergo, the priest did receive alone: and so there was undoubtedly Private Mass. But mark well a little (good Reader.) If these two were bound to Communicate with the priest, then notwithstanding this Decree, M. harding hath not yet found his private Mass. Then consider this Decree written in the name of Pope Calixtus: Peracta Consecratione, 
De Con. dist. 2. Peracta.  omnes Communicent, qui noluerint Ecclesiasticis carere liminibus. Sic enim & Apostoli statuerunt, & Sancta Romana tenet Ecclesia. The Consecration being done, 
De Con. dist. 1.  set all Communicate, unless they will be removed from the Church. 
Episcopus Deo.  For so the Apostles appointed, and so holdeth the holy Church of Rome. By this Decree these two were bound, either to Communicate with the priest, or to depart forth of the Church. If they did Communicate, then hath M. harding here no Private Mass: If they departed forth, then could the priest say no Mass at all: for Soter at least requireth the presence of two.  
Again, the argument that M. harding gathereth out of this Decree, 
Three persons were present, 
 Ergo Two of them did not receive,  is utterly unsensible, and void of reason. Rather he might have concluded thus: 
Soter willeth that two be present, 
 Ergo, much more he willeth that the same two do Communicate.   
It may also stand with reason, and with the common practice of the Church at that time, that these two, whose presence Soter requireth, were Priests, or Deacons, 
De Con. dist 1. Hoc quoque. I● Glosa.  or otherwise of the Clergy, and that over and beside the company of the people, as in deed it is determined by the Gloze. And so this Decree of Soter agreeth with an other Decree of Anacletus made to the like purpose, that is, That the Bishop at the ministration have about him a certain number of Deacons, 
De Con. dist. 1. ●piscopus Deo.  Subdeacons, and other Ministers, besides the common multitude of the lay people. And likewise with an other Decree of the same Soter, 
De Con. dist. 1. Vt illud.  that is, That every Priest making the Sacrifice, have by him an other Priest to assist him, and to make an end of the Ministration, if any quame or sickness happen to fall upon him. And this assistance of the priest is required notwithstanding the presence of others, either of the Clerks, or of the laity.  
Now being Priests, or Clerks, and being present at the Ministration, the law specially constrained them to receive the holy Communion with the Minister, as it appeareth by this Decree written in the Canons of the Apostles: 
Canon. Apost.  If any Bishop or Priest, 
Can. 9  or Deacon, or any other of the Clerks, after the Oblation is made, do not Communicate, either let him show cause thereof, that if it be found reasonable he may be excused: or if he show no cause, let him be excommunicate.  
Thus who so ever these two were, whose presence Soter required, whether they were of the laity, or of the Clergy, the law constrained them to receive together with the Priest: And therefore M. harding hath hitherto found a Communion, and no manner ●oken or inkling of the Private Mass.   

M. harding. The .30. Division.  
In a Council holden at Agatha a City of france then called Gallia, 
Ex Con. Agath. can. 31. M●●sas di● Dominico saecularibus totas audire, special ordine praecipimus: ita ut ante benedictionem sacerdotis egredi populu● non praesumat: quod si fecerint, ab Episcopo publicè confundantur.  about the time of Chrysostom, an old Decree of Fabianus Bishop of Rome and Martyr, 
De Con. dist. 1. cum ad celebrandas Missas.  and also of the Council Elibertine, in the time of S. Sylvester, Anno Domini .314. was renewed, that all secular Christian folk should be houseled three times every year, at Easter, Witsontide, and Christmas. It was there also Decreed, that they should hear the whole Mass every sunday, and not depart before the Priest had given blessing. So they were bound to hear Mass every sunday, and to receive the Communion but thrice in the year. The self same order was decreed in the Council of Orleans. Then of like, specially in small Towns and Villages, they had Mass without the Communion of many together sometimes. 
Private Mass proved by like lyhoode.    

The B. of Sarisburie.  
M. harding knoweth well, that these Decrees which he here allegeth, could never be found written, neither in the Council holden at Agatha in France, nor at the other Council holden at Eliberis, 
M. Harding allegeth Counsels that cannot be found.  now called Granado in Spain: but were set forth many hundred years after in the name of those Counsels, by one Gratian, a man of great diligence, as may appear by his geathering: but of no great judgement, as we may see by his choice. Yet here M. harding shuffleth a great many of them together, that the one may the better countenance the other.  
But let us receive the authority of these Decrees, and grant there was no error committed by Gratian in his geathering: Yet will they stand M. Harding in small steed. For as in many other matters they utterly cast him, so they nothing relieve him for his Mass. For thus it is concluded by both these Counsels, Qui in na●ali Domini, Paschate, & Pen●ecoste non Communicant, Catholici non credantur, ne● inter Catholicos habeantur. 
De Con. dist. 2. Sa●cularis.  They that receive not the Communion at Christmas, Easter, and Witsonnetide, let them not be taken, nor reckoned for Catholic people. It appeareth by these general Counsels, that in the whole Church of Rome, saving only a few massing Priests, there is not one man worthy to be accounted Catholic.  
And to draw near to the purpose, who so will narrowly view the points of these Decrees, shall soon see they cannot stand with the very form and order of the Church of those days. For besides that I have already proved by the authority of S. Jerome, and S. Augustine, that the holy Communion was then ministered unto the people in Rome every day: Fabianus also Bishop of Rome, which is likewise brought forth here for a witness, hath plain●ly Decreed, not that the people should hear Mass every sunday, as it is soothly warranted by M. Harding, but that they should receive the Communion every sunday. His words be plain: 
Inter Decrete Fab●ani, ca 7.  Dercernimus ut in omnibus Dominicis diebus altaris oblatio ab omnibus viris, & mulieribus fiat, tam Panis, quàm Vini. We Decree, that every sunday the oblation of the Aultare be made of all men and women, both of Bread and of wine. Here besides that in these words is included the receiving of the Communion every sunday, may be noted also by the way, that by this authority of Fabian, men and women made the Sacrifice of the Aultare, and that of Bread and Wine, and therefore after the order of Melchisedech. 
Bernard. in Sermone in Die purific●.  Therefore S. bernard saith, Non solus Sacerdo● sacrificat, sed totus conventus fidelium: Not only the Priest sacrificeth, but also the whole company of the faithful. These things well considered, the sense, that M. Harding would so feign wring out of these Decrees, will seem unlikely.  
Moreover, when did S. Augustine, S. Jerome, S. Chrysostom, or any other learned Father, or Doctor of that age ever use this manner of speech, Audire Missas, To hear Mass. Certainly this phrase was so far unacquainted, and unknown in that world, that the very Originals of these Decrees have it not: but only have these words, Tenere Missas, To hold Mass: as may be seen in the book of Counsels, 
Con. Agathen.  noted purposely in the Margin. The Italians this day seem to speak far better. 
Can. 31.  For of them that hear Mass, and understand not, what they hear, they say, Videre Missas, 
To hear Mass.  That is, not to hear, but to see Mass.  
And for so much as M. harding seemeth to delight himself with this kind of speech, 
To hear Mass.  To hear Mass, To the intent he may make some simple body believe, that the people hearing that they understand not, are nevertheless well and devoutly occupied, and therein follow the order of the Primitive Church, I will also demand of him, 
Hearing.  what learned Doctor or Ancient Father ever took, Hearing, in that sense. Surely Christ in the godly, joineth hearing and understanding both together. Thus he saith, 
Matth. 15.  Audite, & intelligite: Hear ye, and understand ye. And the wise man saith, 
Ecclesi. 6.  If thou give thine ear, thou shalt receive knowledge. And God himself in the Deuteronomie saith, 
Deuterono. 31.  Thou shalt read the words of this Law, in the presence of all the people of Israel etc. That they hearing may learn, and fear the Lord your God, and may keep and fulfil all the words of this law. And in the book of Kings it is written thus, 
4 Reg. ca 18.  Loquere nobis Syriac●: nam audimus. Speak to us in the Syrian tongue: For we hear it. That is to say, For we understand it. And to that use hath God endued us with the sense of hearing, that thereby we might learn, and attain knowledge. And therefore Aristotle calleth hearing, the sense of understanding.  
For hearing void of all manner understanding is no hearing. 
Cicero in Tusculanis quaest.  Cicero saith, In illis linguis quas non intelligimus, quae sunt innumerab●les, surdi profectò sumus: In the tongues that we understand not, which are innumerable, we are doubtless deaf, and hear nothing. By this it appeareth, that the simple people hearing Mass in a strange language, 
De authoritate & consen. tuto. & Cur. Non multum.  is deaf, 
Deverbor. & rer. significat.  & heareth no Mass at al. The Emperor justinian saith, Non multum interest, vt●um abfuerit tutor, cum negotium contraheretur an praesens ignoraverit, quale esset quod contrahebatur. There is no great difference, whether the Tutor were absent, when the bargain was made (in the behoove of his Pupil) or being present understood not the manner of the bargain. Likewise also in an other place he saith, Coram Titio aliquid facere iussus, non videtur present eo fecisse, nisi is intelligat. He that is commanded to do a thing in the presence of Titius, seemeth not to do it in his presence, unless he understand it. Upon the which words Alciat writeth thus, 
Andr. Al●iatus●  Quid opus erat eius praesentiam adhibere, qui quod agatur, non intelligat? Siquidem aiebat Epicharmus philosophus, Mentem esse, quae videt, non oculos. Qui igitur animo non adest, abbess videtur. what needs his presence, that understandeth not, what is done? For the Philosopher Epicharmus saith, It is the mind that seeth, and not the eyes. Therefore he that is not present with his mind (to understand what is done) may be taken for absent.  
I have alleged these authorities rather than other, for that in them we may see the very light and sense of Nature. How then can M. Harding think, he may steal away invisible under the cloak of these words, of hearing Mass? verily in the savour & judgement of common reason, it is as strange, & as fond a speech to say, I will hear Mass, As it is to say, I will see the Sermon. 
To hear Mass.  For what is there in the Mass, that the unlearned can hear? 
To see the Sermon.  The oblation, that they imagine, is an outward action, or doing, and therefore is to be seen, & not to be heard: The Consecration, as they use it, is spoken in silence, & may not in any wise be heard: Their Communion is none at all, and therefore cannot be heard. These be the three substantial parts, 
Folio. 12. b.  whereof as M. Harding saith, the whole Mass consisteth. How then can he say, The unlearned man heareth Mass, that heareth not one part of the Mass?  
If by this word, Mass, he understand the prayers that be said in the Mass, the unlearned understandeth them not, 
Chrysost. in. 1.  and therefore heareth them not. Chrysostom speaking of him, 
Corin. Hom. 3●.  that heareth the prayers in a strange unknown tongue, saith thus: T● rectè oras: Spiri●u, scilicet, concitatus sonas: sed ille nec audience, nec intelligens ea, quae dicis, paruam ex ea re utilitatem capit. Thou prayest well: for thou soundest out words being moved ●y the Spirit: but the unlearned, neither hearing nor understanding, what thou saist, hath thereby but small profit.  
Likewise saith S. Paule● Qui loquitur lingua, non hominibus loquitur, sed Deo: Nullus enim audit. 
1. Cor. 14.  He that speaketh with tongue, speaketh not unto men, but unto God: For no man heareth him. M. harding saith, The unlearned heareth the Mass, and other prayers, ye although he understand not one word, that is spoken: But S. Paul, and S. Chrysostom say, The unlearned heareth not, because he understandeth not. 
●sai. 9  God saith unto the wicked, and not unto the Godly: Ye shall hear with your ears, 
Matthae. 13.  and shall not understand.  
Now let us see what M. harding gathereth out of these two Counsels. Then of like (saith he) specially in small towns, and villages, they had Mass without the Communion of many together. Of like, 
Of like.  was never good argument in any Schools.  
Thou seest (Good Reader) the best that here can be had, is but a guess, and as it shall afterward appear, a very simple, and a blind guess. It is a wonder to see so great a matter, 
Innoce. 3. in prologode officio Missae.  and so single proofs. You have taught the people, that in your Mass Christ himself is Presently, 
Durandus li. 4.  and Really Sacrificed for the sins of the world: 
Rupertus de Missa.  that all that ever he did, or suffered for our sakes, is lively expressed in the same: and that all Kings, Princes, and other estates must needs stoop unto it. And yet was the same for the space of six hundred years, to be found only in poor Towns and villages, and that only by guess, and blind conjecture, and none otherwise? Or could it never all that while once entre into any City, or good Town? And being so good a thing, can no man tell us, who published it, and said it first?  
But what if the very words of these Counsels, whereupon M. harding hath founded his Mass, make manifest proof against his Mass? The words be these: All Secular Christian folk, be bound to receive the Communion at the least thrice in the year. This Relaxation or Privilege is granted only unto the Secular Christians. Whereof it followeth necessarily, that all Ecclesiastical persons, as Priests, Deacons, Clerks, & others what so ever of the sort were not excepted, but stood still bound to receive orderly, as they had done before: and that was at all times when so ever there was any Ministration. And so by the plain words of these Counsels the priest received not alone: neither hath M. harding yet found out his Private Mass.  
But that the whole matter may the better appear, not by guess, or aim, but by the very Ecclesiastical order of that age, we must understand, that these and such other like Decrees were made, not for the greatest part of the people, that in those days used to Communicate in all their assemblies, but for a few, that were negligent, and haled back. For otherwise the general order doth well appear, by all the Ecclesiastical records of that time.  
And whereas M. Harding hath taken exception of small towns and villages, which he gheasseth had then the Private Mass, it was decreed and straightly ordered in a Council holden at Gerunda in Spain, 
Con. ●erunden. Ca 1.  that all little Churches in the Country should conform themselves unto the great Cathedral Churches that were in Cities, and Towns, as well for order of the communion, as also for singing, and other Ministration. 
De Conse. dist. 2. Institutio Missarum.  But by M. hardings own grant there was no Private Mass then in Cathedral Churches: It followeth therefore necessarily (this Council of Gerunda standing in force) that there was no Private Mass then in Towns or villages.  
And that the people did then commonly receive the Sacrament every sunday, 
Concil.  it appears by most certain, and undoubted proofs. The Council holden at Matiscona in Italy hath this Canon: 
Matisconen. 2. ca 4.  Decre●imus ut omnibus Dominicis diebus al●aris oblatio ab omnibus viris, & mulieribus offeratur. We have decreed, that every Sunday the Oblation of the Altar be offered of all both men and women. Likewise the Council holden at Antisiodorum. 
Concil. Antisiodoren. Can. 42.  Decernimus, ut unaquaéque mulier quando Communicate, Dominicalem suum habeat. Quod si non habuerit, usque in alium diem Dominicum, non Communicet. We decree that every woman, 
Missa signifieth the communion.  when she doth Communicate, have her Dominical: if she have it not, let her not Communicate until the next sunday. Likewise Carolus Magnus a long while after, among other his ecclesiastical laws writeth thus: Vt populi oblationes sacerdotibus in Ecclesia offerant, & in die Dominico Communicent. 
Ex Cassandro.  That the people offer their Oblations unto the Priests in the Church, and receive the Communion upon the sunday. 
Libr. 6. Cap. 162  By these Counsels and Decrees, it appeareth plainly without guess or Gloze, that the people used commonly in all that time, and long after, to Communicate the holy Mysteries every sunday. Therefore M. harding must yet seek further for his Private Mass.   

M. harding. The .31. Division.  
In that Council of Agatha we find a Decree, made by the Fathers assembled there, whereof 38 
The ●38. untruth. There appeareth no such thing: but rather the contrary.  it appeareth, that Priests oftentimes said Mass without others receiving with them. 
Ca 21.  And this much it is in English. If any man will have an Oratory or Chapel abroad in the country, beside the parish Churches, in which lawful and ordinary assembly is: for the rest of the Holy days, that he have Masses there, in consideration of weariness of the household, with just ordinance we do permit. But at Easter, Christ's birth, epiphany, the Ascension of our Lord, Witsonneday, and the Nativity of S. john Baptist, and if there be any other special feasts: let them not keep their Masses, but in the Cities and Parishes. And as for the Clerks if any will do, or have their Masses, at the aforesaid feasts in Chapels, unless the Bishop so command or permit, let them be thrust out from Communion. By this Decree we learn, that then Masses were commonly said in Private Chapels at home, at such times, as the people were not accustomed to be houseled. For when by commandment and common order they received their rights, as in the afore named feasts: then were the Priests prohibited to say Masses in Private Oratories or Chapels without the Parish Churches. And hereof we may plainly understand, that in such places Priests customably said Masses of their own and of the householders devotion, when none of the household were disposed to receive with them. The like Decree is to be found, Concilij Aruernensis. cap. 14. Concil. Constantinopol. generalis in Trullo. ca 31.   

The B. of Sarisburie.  
This objection being all one with the former, may the sooner be discharged by the former answer.  
notwithstanding here we may learn by the way, that the old Fathers when they use this word▪ Missa, mean not thereby a Private Mass, as M. harding would feign have it taken, but a Communion. These be the words: 
Missa used for the Communion.  At Easter, Christmas, epiphany, the Ascension of our Lord, Witsonneday, and at the Nativity of S. john the Baptist, let them hold their Masses, Teneant Missas, in Cities or Parishes. Now it is known and confessed by M. harding, that in great Parishes, and Cities, at their Solemn Feasts they used to have general Communions for all the whole people, and no Private Mass.  
Notwithstanding for avoiding of error, it is also further to be marked, that this same word, Missa, 
Missa used for any assembly of the people.  in the old writers, sometime signifieth no Mass at all, neither Private nor Common: but only a resort and meeting of the people together in place and time of Prayer, as it may sundry ways appear, and namely by old Translations out of the Greek into Latin touching the same. For that the Greek Writer uttereth by the word that signifieth an assembly, or meeting of the people, the same doth the Latin Interpreter oftentimes Translate by this word, Missa. For example, Sozomenus in Greek writeth thus: 
Sozome, li. 7. Ca 5.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is when the people came together: that doth Epiphanius Translate into Latin thus: 
Epiphan. in tr●par. histor. li. 9 ca 9  Cum populus congregaretur ad Missas, When the people came to Mass. 
Socra. li. 5. ca 15.  Likewise Socrates writeth thus in the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That is to say, To have a Congregation, or assembly by themselves: That doth Epiphanius translate into Latin thus: 
Epiph. in Tripar. li. 7. cap. 31.  Apud se ipsos Missarum celebrare solennia, that is, among themselves to celebrate the solemnities of the Mass. In these and many other like places, which I purposely pass by, it must needs be confessed, that, Missa, can not any way be taken for the Mass, but only for an assembly of the people. For which cause all manner of common prayers many times are called, 
Cassia. li. 3. ca 12●  Missa, as may be seen in Cassianus an ancient writer, and sometime Scholar to S. Chrysostom, In Canone divinarum orationum, and in Honorius and others, sufficient only to be touched. But amongst all other significations, it can not be found that this word Missa, 
Missa in th●old writers never taken for Private Mass.  in any old writer was ever taken for the Private Mass, notwithstanding any thing by M. harding yet alleged.  
Now if a man would say, that this Council of Agatha, that is here brought in, by this word Missa, meant nothing else but ordinary prayers, in which signification the old writers, as I have proved, have often taken it, and so dispensed with them, that dwelled far from the Church, only to have such ordinary Prayers at home, and for the holy Communion to resort to the parish Churches, perhaps M. Harding should not find much to reply against it. If he will say, I force and rack this exposition only of me self, without precedent, it may please him to remember, that the same practice is yet continued until this day, in many parishes within this Realm: 
16. qu●●st. 1.  and that the law itself determineth a difference between Ecclesia parochialis, 
Quida● Abbas.  and Ecclessia Baptismalis.  
But let this word, Missa, in these Decrees be taken for the Mass, that is to say, for the Ministration of the Sacraments. Yet is not M. Harding much therefore the near to prove his purpose. For, alas, what a simple reason is this, upon principal Holy Days the Priest received the Sacrament solemnly in the Common Church with all the whole parish: Ergo, at other times he received alone? Or how hangeth this argument, At certain times all the people received together, Ergo, at other times the Priest received alone? Or this, The Priest ministered the Sacraments in a Chapel, Ergo, he said Private Mass? What leadeth M. Harding thus to say? What, was there no company at all in the Chapel to Communicate with the Priest? verily it is provided by the Decree itself, 
Can 21. In quibus est legitimus ordinariusque conu●ntus. In Pra●fatione Conci ●angren.  that there should be a lawful, and an ordinary company. And that in such companies, yea, and in men's several houses, they had the Communion ministered, it is evident by the Preface of the Council of Gangra against the Heretic Eustac●ius. These be the words, In domibus coniugatorum ne orationes quidem debere celeb●ari persuaserun●, in tantum, ut easdem fieri ve●ent: & oblationibus quae in domibus factae fuerint, minimè communicandum esse decernant. They have persuaded the people, that prayers may not be made in married men's houses: and that so far forth, that they forbidden any such prayers to be made, and determine, that no man may Communicate of the oblations made in houses. Here we have not only the Communion, but also the ordinary use of the Communion in Private houses.  
Now let M. harding show us as much for the ordinary use of Private Mass, or for any Private Mass at all, and that without his surmises, and Gheasses: And then let him hardly require Subscription.  
Thou mayst see good Reader, these be but very poor helps. In his former allegation he sought his Mass in little Towns and villages: now he hunteth for it in Private men's houses: and yet cannot find it. They say, they have had the use and possession of their Private Mass these fifteen hundred and threescore years, and more. Wherefore it is much to be marveled, that of so long continuance of time, of so many Doctors, and Counsels, they have so s●lender proofs to bring for it.  
Yet for clearer answer unto M. hardings blind gheasses, it appeareth by the plain words of the same Council of Agatha, that in those days the people received the holy Communion together with the Priest, and not the Priest by himself alone: The words are these, 
Concil. Agathe●. Can. 60.  Lapsi in haeresim agentes paenitentiam, cùm Catechumeni egredi commonentur, discedant. They that have fallen into some Heresy, and do penance for the same, when the Novicies (that be not yet Christened) be commanded to depart out of the Church, let them depart also. They were commanded forth, not to the intent they should not hear Mass, but that they should not Communicate with the rest. For it is well known both to M. harding, & also to others, that all such as were newly entered into the Faith of Christ, but were not yet baptized, and were called Catechumeni, after the Sermon was ended, were commanded out of the Church before the Distribution of the holy Mysteries: and so likewise were the Penitentes, that they should not Communicate with the rest of their brethren. Which is a manifest and undoubted proof, that the rest of the brethren that remained still, did communicate altogether. And so it followeth in the same Canon, Hoc si observare volverint, constituto tempore admittendis ad altare obseruatio relaxe●ur. If they will do thus, after a time appointed their penance shall be released, and they shall be admitted again unto the altar (which was the Communion table) there to receive together with the congregation, and no more to be commanded forth. 
Epistola Decretal. Sirici●●  Hereunto agreeth an other Canon set forth in the name of Siricius touching the same case by these words: Certain, that after their penance have gone back again like dogs unto their vomit, we decree that they shall join in prayer only, with the faithful within the Church: and that they may be present at the celebration of the Mysteries, although they be not worthy: but that they be kept of from the banquet of the lords Table, 
Offenders kept from the lords Table.  to the intent that by this advertisement being corrected, they may both amend themself, and also show example unto others. Here we may plainly see, that the rest received, and these that had offended sat by, and received not, for Example unto others. But what Example could that have been, if they had abstained altogether?   

M. harding. The .32. Division.  
Now let us see what examples of the old Fathers we have for the Private Mass. 
M. Hard. proveth his Mass by a childish fable.  Leontius a Greek Bishop of a City in the East Church called Neapolis, writeth the life of S. john the holy Patriarch of Alexandria, who for his great charity was commonly called 
* john the Al●onar began to be in estimation in the year of our Lord. 〈◊〉.  Eleemosynarius, that is the almose giver, telleth this story, whereby it appeareth, that at that time Private Mass was used. Though the translator through ignorance of the time he lived in, turned this life into Latin of mean eloquence, yet for truths sake, I will not let to recite that which I take for my purpose, as I find it. Malitiam reseruantem quendam industrium contra alium principem, audience hic magnus joannes, monuit eum saepe, & suasit ad concordiam, & non potuit eum convertere ad pacem. Semel ergo ad eum mi●●it, & adducit eum sanctus, quasi pro republica, & facit Missas in oratorio suo, nullum habens secum nisi ministrum suum. Cum ergo sancta benedixisset Patriarcha, & orationem dominicam inchoasset, coepe●unt dicere tantum tres illi, Pater noster. Et cum pervenissent ad sermonem quo dicitur, dimit nobis debita nostra, sicut & nos dimittimus debitoribus nostris: Innuit domestico Patriarcha, ut taceret. Siluit ergo & Patriarcha, & remansit princeps solus dicens versum, dimit nobis sicut & nos dimittimus. Et statim conversus sanctus, dicit ei mansueta voce, vide in quàm terribili voce dicas Deo, quoniam sicut ego dimitto, ita & tu dimit mihi. Et tanquam ab igne sta●im cruciatum ferens praedictus princeps, cecidit in faciem ad pedes sancti, dicens: Quaecunque iusseris domine faciet servus tuus. Et reconciliatus est inimico suo cum omni veritate. This story soundeth thus in English: This great Patriarch john, hearing that a noble man bare malice to an other noble man, warned him oftentimes of it, and treated with him to be at accord: but he could not bring him to be at peace. Wherefore on a day this holy Father sent for the noble man, and causeth him to come to him, as though it were about some matter of the common weal. At that time 39 
The .39. untruth. There was never Private Mass said in Alexandria, neither before this time, nor at any time sithence.  he saith Mass in his Chapel, having none other body with him but his servant. When the Patriarch had consecrated the Sacrament, and had begun to say our lords Prayer, they three only begun to say our Father, and so forth. When they were come to these words, forgive us our trespasses, as we forgive them that trespass against us, the Patriarch made a beeke to his servant, to hold his peace. Then the Patriarch held his peace also, and the noble man remained alone, saying forth the verse, forgive us as we forgive. Then the holy ●ather turning himself towards him, by and by saith with a mild voice, Consider with how terrible words thou sayest to God, that as I forgive, so forgive thou me also. Where at the said noble man, as though he had felt the torment of ●ier, forth with fell down on his face at the holy Father's feet, saying: My Lord what so ever thou biddest me thy servant to do, I will do it. And so he was reconciled unto his enemy without all dissembling.  
Here M. jewel will grant, 
Private Mass. Private F●ble.  I ●rowe, that this was a Private Mass. The place was private: The audience not public nor common: the purpose touching the noble man was private: The Communion also Private, I mean for the patriarchs part alone, for beside that the story maketh no mention of any other communicantes, he could not be assured of that noble man to communicate with him. For where as he could by no means before bring him to forgive his enemy, he had but a small conjecture, he should bring it to pass now. And again, though he had conceived no distrust of his reconciliation upon this holy policy, yet we may doubt, whether the Patriarch forthwith without further and more mature probation, and examination, which S. Paul in this case requireth, would have admitted him to receive our lords Body so upon the sudden. Now for the servant, it is a straight case that so holy and so great a Patriarch, and Bishop of so populous a City, as Alexandria was, understanding that Mass could not be celebrated without breach of Christ's institution (as M. jewel holdeth opinion) except he have a number to communicate with him in the same place: should have none of his spiritual flock with him at so weighty a matter of conscience, but one only, and him his own household servant. He was no● so simple as not to think, that the servant might be letted from receiving by some sudden pang coming upon him, or with some cogitation and conscience of his own unworthiness suddenly coming to his mind. If either this, or any other let had chanced, in what case had the Patriarch been then? He had been like by M. jewels doctrine, to have broken Christ's institution, and so God's commandment, through an others defect, which were strange. But I judge that M. jewel, who harpeth so many jarring arguments against Private Mass upon the very word Communion, will not allow that for a good and lawful 
a Order was taken, that at the receiving of the Communion, there should b● twelve persons at the least, and never under. S. Basil, Exercitationis ad pieta●ē, Sermone. 4●  Communion, where there is but one only to receive with the Priest. Verily it appeareth by his Sermon, that all the people ought to re●eiue, or to be 
b This Decree as it is supposed was made by Anacletus, and Cal●● immediately after the Apostles time. De Con. dist. ●. Episcopu●.  driven out of the Church. Now therefore to an other example of the Private Mass.   

The B. of Sarisburie.  
This is the best proof of all others. A short answer may well serve it. For being but a little viewed, it is able to answer itself. There is neither authority in the tale, nor weight in the matter: The translation is peevish: and all without the compass of six hundred years.  
S. Augustine saith, 
august epist. 1●2.  that certain Heretics in his time named the Donatists, that they might the rather prevail in disputation against S. Augustine, and other Christians, and that the world might understand they had some company of their side, therefore for a show subscribed their articles with the names of certain that were dead, and oftentimes such, as never were Donatists. Such a policy me thinketh M. harding hath here begun to practise. For what is this Leontius that wrote this story? or who ever heard of his name before? I trow he hath raised up one of the seven Sleapers to help him to Mass. He should have showed us, as his manner is, what this strange Doctor was: what books he wrote: 
M. harding rangeth without the compass of .600. years.  where, when, in what age, and in what credit he lived. If he had said, This john the Almonar lived above six hundred years after Christ, and this Leontius, that wrote his life, a great while after that, this one circumstance would have answered the matter wholly. For notwithstanding the rest of this tale were true, 
john the Almonar.  yet my assertion standeth still good, that within the space of six hundred years after Christ, M. harding is not able to find his Private Mass.  
Vincentius in his book that he calleth Speculum writeth thus: 
Vincentius in specul. lib. 23. ca 17.  After Gregory was dead, Bonifacius ruled the Church of Rome. This Bonifacius obtained of the Emperor Phocas, that the Church of Rome should be the head of all Churches, and that because the Church of Constantinople wrote itself by that title. The next year after that Augustine that was called the English men's Bishop, 
Anno domini. 610.  died. The year following john the Almonar was in great fame, at which time also Mahomet first spread his Religion in Arabia. The same computation of years appeareth in Freculphus, Sabellicus, Palmerius, and others. Wherefore M. harding might well have spared this tale, as nothing else but bewrayeing his want of better matter, and proving that his Mass is of the very age of Mahomet.  
But to leave both th'advantage of the time, & also the exception against the Author, let us consider the likelihood of the doing: & if john the Almonar said this Private Mass in his Chapel, how safely he might so do by the order of the holy Canons, 
25. quaest. 1. violatores.  which to break Damasus saith, is blasphemy against the holy Ghost. M. hardings Leontius saith, john the Almonar said Mass in his Oratory at home, being sure of no more company but of one of his own household servants alone. 
De Con. dist 1. Hoc quoque.  But Pope Soter, as it is before alleged by M. harding, straightly commandeth that no priest presume to celebrate the Sacrament without the company of two together. 
a De Con. dist. 1. ut illud.  And again that no priest dare to Minister, without the company of some other priest. And in the 
b De Cons. dist. 1. unicuique.  Council holden at Orleans it is decreed thus: It is lawful for every Christian man to have a Chapel in his house: but to have Mass said there it is not lawful. And in the 
c Concil. Laodicen. Ca 58.  Council holden at Laodicea, It is not lawful for Bishops or priests to minister the Oblations at home. Likewise 
d Inter Decreta Felicis Papae, Decree. 4.  Pope Felix, It is not lawful to minister the Communion at home, but upon exceeding great necessity. The same order was taken in the Council of Acon, and in sundry other Counsels. Which Decrees being so many, and so strait, it is not likely that john the Almonar being so holy a man, would wilfully break them all without cause.  
Neither in deed if M. harding will thoroughly behold the matter, shall he find here any Mass spoken of at all, neither bread, nor wine, nor Consecration, nor Oblation, nor Elevation, nor Altar, nor Uestiment, nor any other thing to the Mass belonging.  
And if we agree there was Mass said there, yet may there grow an other doubt, which of these three said that Mass: I mean, the Bishop, or the Gentleman, or the Servant. For here is no more noted, but that they said the lords prayer all three together: which verily is not the manner of Private Mass. For there the priest as he receiveth alone, so he saith the Pater Noster himself alone. But in the Communion as the people said the lords prayer all together, as it is noted by S. Gregory, 
Gregori. lib. 7. epist 63.  so they received all together. Thus M. harding bringeth a witness for the Mass, that saith nothing for the Mass. The law saith, 
De verborum & rer. significa. Apud Labeonen.  Qui mutum exhibet, nihil exhiber. He that presenteth a doom body, presenteth no body.  
But he will reply, here is the very name of the Mass: & facit Missas. And to make the more appearance, M. hardinge helpeth it forth with a pretty false translation of his own. 
M harding corrupteth, and falsifieth his translation.  For, whereas it is written in the Latin, Cum benedixisset sancta, he translateth it thus, When he had Consecrate the Sacrament: And likewise these words, Post finem orationum, he translateth thus, After he had done the prayer of Consecration: notwithstanding he knew right well, that in these words there is no mention at all, neither of any Sacrament, nor of any Consecration. And thus Vocat ea quae non sunt, 
Roman. 4●  tanquam sint. He calleth things that be not, as though they were: and yet is not afraid of Lex Cornelia de falsis. But this I trow he himself will confess, is no sincere, nor plain dealing. Yet will he say, here is the very word Missa. It is well known, that Missa, is no Greek word, and therefore Leontius, what so ever he were, in his Greek tongue could not use it. As for the Translator, seeing he was not able to write true Latin, we may well think he had simple skill in the Greek.  
But grant we there be no error in the word: yet will it not necessarily follow, that Missa in this place importeth the Mass. For as I have already proved by sundry authorities, Missa is oftentimes used for any kind of prayer. As it may further appear by an Epistle of Chromatius, 
Chromatius.  and Heliodorus, sent unto S. Jerome touching Gregory the Bishop of Corduba: and by the words of the council of Cabilon. 
De con. dist. 1.  Which thing also very well agreeth with the custom and order of the Church of Alexandria at that time, 
Solent plures.  whereof Nicephorus writeth thus: 
Nicephorus. li. 12. ca 34.  Quarta hebdomadis die, & ea, que  dicitur, Alexandrini Scrip●uras legebant, Doctoribus eas interpretantibus: omniaque, quae ad Synaxin pertinent, peragebant, praeter Divinorum Mysteriorum perceptionem. Atque eam illi antiquitùs habuere consuetudinem: At Alexandria they read the Scriptures upon Wenesdays, and Fridays, and the Doctors, or preachers expound the same. And they do all things, that appertain unto the Communion, saving only the receiving of the Holy Mysteries. And this custom there they have had of old.  
touching these words, Benedicere Sancta, 
Benedicere Sancta.  they do no more signify the Consecration of the Sacrament, as M. harding hath translated it, than these words Extollite manus vestras in Sancta, do signify the lifting up of hands to the Sacrament. Chrysostom in his Liturgy useth the same manner of speech to a far other purpose. 
Chrysost. in Liturgiae ad finem.  For after the Communion is ended, and the people ready to depart forth, he writeth thus, Sacerdos Benedicit Sancta, & exuit. Here if M. harding will take Benedicere Sancta, for Consecration, there must needs follow a great inconvenience, that there were two Consecrations in one Communion: yea, and one Consecration after all was ended. It may appear that Chrysostom by these words meant a solemn prayer to conclude the whole. For it followeth immediately, O thou that art the fulfilling of the law and Prophets, Christ our God, thou that hast fulfilled all the dispensation of the Father, fill our hearts with joy, and gladness now and for ever. This Chrysostom calleth Benedicere Sancta: and the same seemeth to be the meaning of this Leontius, what so ever he were. And notwithstanding all these things were granted, yet is not M. harding able thereof necessarily to import his Private Mass.  
But saith he, The place was Private, the audience was Private, the purpose was Private: only one noble man, only one servant, all was Private. And further he saith, It was a very strait case, that so Holy a Bishop, in so populous a town, could find no man to Communicate with him but his own servant only. Yea doubtless it was a very strait case, that a noble man should be driven to help the priest to Mass: A strait case for M. harding to run to Alexandria, a thousand miles beyond all Christendom, to seek his Mass, and that not in open Church neither, but only in a Private Oratory: A strait case, that for the space of six hundred years after Christ and more, there was not one Private Mass to be found in the whole Church of Rome: A very strait case, that M. harding is thus forced to leave S. Augustine, S. Jerome, S. Chrysostom, and all other the godly learned Fathers, and to rake up of the dust Hippolytus, Abdias, Leontius, and other like new Doctors without name or credit, such as never were thought worthy to be alleged or named before.  
Yet he forceth his gheasses further: The noble man came unlooked for: The servant might have had some sudden pang, or some conscience of his unworthiness, and so the priest perforce must have received alone. Here to answer guess with guess, even so might the priest also himself have had some sudden pang or quame: 
De Con. dist. 1. ut illud.  as in deed it is specially presumed by the law, that it may so happen: or else some sudden conscience of his own unworthiness: and so had there been no Mass at al. Alas these gheasses be to light in so great a matter.  
Here further for his pleasure he saith, M. jewel harpeth many jarring arguments. Of my arguments I make no vaunt: If they sound well in God's ears, they are well in tuene: God be thanked we lead not the people by aims, and gheasses: we rear up no new Doctors: We cumber not the people's ears with lies and fables, as M. harding doth: We bring forth neither women, nor boys to prove the Communion, as these men are driven to do to prove their Mass.  
Moreover he saith in scorn, as his manner is, that we would have all the people, that will not receive, to be driven out of the Church. O M. harding, How long will you thus wilfully pervert the ways of the Lord? You know, this is neither the Doctrine, nor the practice of our Church. How be it the ancient Doctors have both taught so, and also practised the same. Anaclerus saith, 
De Conse. dist. 1. Episcopus.  Altar the Consecration is ended, 
De Con. dist. 2. Peracta.  let all receive, unless they will be thrust from the Church. And Calixtus saith further, For so is it appointed by the Apostles, and so is it observed in the Church of Rome.  
Now saith M. harding, the place was private, Ergo, there was a Private Mass. A Child may soon see, that this reason hath no hold. For touching that the place was private, 
Gregor. hom. 37. in evang.  S. Gregory saith thus of one Cassius the Bishop of Narnium, He said Mass (which is, he ministered the Communion) in an Oratory within his Palace, and with his own hand he gave the Body of the Lord, 
In praefatione in Concil. Gangrene.  and peace unto them al. The like hereof we may see in the preface before the Council of Gangra. And in the Tripartite Story it is written thus: Gregory Nazianzene at Constantinople in a little Oratory, 
Histor. tripart. lib. 9 ca 8.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, made assemblies of the people. Here we see, The action was common, and a full Communion ministered, notwithstanding the place were private.  
Again he saith, There were but three, 
 Ergo, but one did receive.  
This reason holdeth as the former.  
Consider now gentle Reader, how aptly M. harding answereth to the purpose. I demand the authority of S. Augustine, S. Jerome, or some other Catholic ancient Father: he answereth me with a childish Fable. I demand of the usage of the open Church: he answereth me with a private Oratory, as though at that time there had been no Churches built. I demand, what was done in the face and sight of the people: He answereth me, what, he supposeth, was done in a Corner. I demand of him undoubted truth, and certainty: he answereth me by conjecture and blind guess.  
I believe he would not willingly have hindered his own cause. If he could have found better matter, doubtless he would have brought it forth. Is this the Antiquity, is this the Universality, that they so much talk and glory of? Is this the common consent of all the world?  
Thus then, gentle Reader, standeth my answer to this tale. first that it was forbidden by many decrees to minister the Sacrament in private houses: and therefore unlikely that john Almonar being a godly man would presume to do the contrary.  
Secondly, that this word, Missa, used here by the rude and utterly unlearned Interpreter, doth not necessarily import the Mass.  
Thirdly that M. harding the better to furnish out the matter, hath violently, and of purpose, falsified the Translation.  
fourthly, that notwithstanding here were granted the Celebration of the Sacrament, yet it cannot be forced thereof, that the Priest received alone.  
Fifthly, that although this were proved a private Mass, yet hath M. Harding utterly missereckened himself, and so gotten nothing. For it was without the compass of six hundred years.  
last of all hereunto I add, that the place, where these things are imagined to be done, was il chosen, and very unlikely to serve this purpose. For M. harding is not able to prove, that in the City of Alexandria, was ever any one private Mass said, either before that time, or ever sithence.   

M. harding. The .33. Division.  
Amphilochius Bishop of Iconium the head City of Lycaonian 
A fabul●● tale under the name of Amphid lochiu●.  to whom S. Basile dedicated his book De spiritu sancto, and another book entitled Ascetica, writing the life of S. Basile, or rather the miracles through god's power by him wrought, which he calleth, worthy of record, true, and great miracles: specially such as were not by the three most worthy men Gregory Nazianzene, Gregory Nyssene, and Holy Effrem, in their Epitaphical or funeral treatises before mentioned: amongst other things reporteth a notable story wherein we have a clear testimony of a Private Mass. And for the thing that the story showeth, as much as for any other, of the same Amphilochius, he is called Co●lestium virtutum collocutor, & angelicorum ordinum comminister, A talker together with the heavenly powers, and a fellow servant with orders of Angels. The story is this. This holy Bishop Basile besought God in his prayers, he would give him grace, wisdom, and understanding, so as he might offer the sacrifice of Christ's blood shedding proprijs sermonibus, with prayers and service of his own making: and that the better to achieve that purpose, the holy ghost might come upon him. After sixth days he was in a trance for cause of the holy ghosts coming. When the seventh day was come, he began to minister unto God, that is to wit he said Mass every day. After a certain time thus spent, through faith and prayer, he began to write with his own hand, Mysteria ministrationis, the Mass, or the service of the Mass. On a night our lord came unto him in a vision with the Apostles, and laid bread to be consecrated on the holy altar, and stirring up Basile said unto him. Secundum postulationem tuam repleatur os tuum loud etc. according to thy request, let thy mouth be filled with praise: that with thine own words thou mayst offer up to me sacrifice. He not able to abide the vision with his eyes, rose up with trembling, and going to the holy Altar, began to say▪ that he had written in paper thus: Repleatur os meum laud, & hymnum dicat gloriae tuae domine Deus, qui creasti nos, & adduxisti in vitam hanc, & caeteras orationes sancti ministerij. Let my mouth be filled with praise, to utter an hymn to thy glory Lord God, which hast created us, and brought us into this life, and so forth the other prayers of the Mass. It followeth in the story. Et post finem orationum, exaltavit panem, sine intermissione orans, & dicens: Respice Domine jesu Christ etc. After that he had done the prayers of Consecration, he lifted up the bread, prayeinge continually and saying, Look upon us Lord jesus Christ out of thy holy tabernacle, and come to sanctify us, that sittes●e above with thy Father, and art here present invisibly with us, vouchsafe with thy mighty hand to deliver to us, and by us to all thy people, 
The people answered: yet was there no people there.  Sancta sanctis, thy holy things to the holy. The people answered, one holy, one our Lord jesus Christ, with the holy Ghost, in glory of God the Father, Amen.  
Now let us consider what followeth pertaining moste to our purpose, Et dividens panem in tres parts, unam quidem communicavit timore multo, alteram autem reseruavit consepelire secum, tertiam verò imposuit Columbae aureae, quae pependit super altar. He divided the bread into three parts, of which he received one at his Communion, 
The bu●●inge of the Sacrament● Seven yeer●● after he ha● seen this vision.  with great fear and reverence, the other he reserved, that it might be buried with him, and the third part he caused to be put in a golden pyx, that was hanged up over the Altar, made in the form and shape of a dove. After this a little before the end of this treatise, it followeth, how that S. Basile at the hour that he departed out of this life, received that part of the host himself, which he had purposed to have interred with him in his grave, and immediately as he lay in his bed, gave thanks to God, and rendered up the ghost.  
That this was a Private Mass no man can deny. Basile received the Sacrament alone, for there was no earthly creature in that Church with him. The people that answered him were such as Christ brought with him. And that all this was no dream, but a thing by the w●l of God done in deed, though in a vision as it pleased Christ to exhibit, Amphilochius plainly witnesseth, declaring 〈◊〉 that one Eubulus, and other the chief of that Clergy standing before the gates of the Church, whiles this was in doing, saw lights within the Church, and men clothed in white, and heard a voice of people glorifieinge God, and beheld Basile standing at the Altar, and for this cause at his coming forth fell down prostrate at his feet. 
The forcinge of this fable. Christ and his Apostles bring bread from heaven.  Here M. jewel and his consacramen●ar●es doostagger, I doubt not: for grant to a Private Mass they will not, what so ever be brought for proof of it. And therefore some doubt to avoid this authority must be devised. But whereof they should doubt, verily I see not. If they doubt any thing of the bringing of the bread and other necessaries to serve for consecration of the host: let them also doubt of the Bread and flesh, that Elias had in the pond of Carithe. 
3. Keg. 17.  Let them doubt of the bread and pot of water he had under the juniper tree in Bersabee. 
3. Reg. 19  Let them doubt of the pot of pottage brought to Daniel for his dinner, 
Daniel. 14.  from jewrie into the Cave of Lions at Babylon, by Abacuk the Prophet. But perhaps they doubt of the authority of Amphilochius that wrote this story. It may well be that they would be glad to discredit that worthy Bishop. For he was that vigilant Pastor, and good governor of the Church, who first with Letoius Bishop of Melite, 
Theod. in hist. eccle. li. 4. ca 11.  and with Flavimus Bishop of Antioch overthrew and utterly vanquished the Heretics called Messaliani, otherwise Euchitae, 
Rather the first parents of hypocritical▪ and idle Monks.  the first parents of the Sacrament arie heresy: whose opinion was that the holy Eucharistie, that is the blessed Sacrament of the Altar, doth neither good nor evil, neither profiteth aught, nor hurteth: Even as our Sacramentaries do ascribe all to faith only, and 40 
The .40. Untruth. We never called it so. The glorious painting of a shadow.  call the most worthiest Sacrament none other but tokeninge bread, which of itself hath no divine efficacy of operation. Therefore I wondre the less I say, if they would Amphilochius his authority to be dimished. But for this I will match them with great Basile, who esteemed him so much, who loved him so entirely, who honoured him so highly with the dedication of so excellent works. I will join them also with the learned Bishop Theodoretus, 
Theodor. lib. 5. eccles. hist. ca 16.  who seemeth to give him so sovereign praise as to any other Bishop he writeth his stories of, never naming him without preface of great honour, now calling him admirandum, the wonderful, at an other time Sap●●en●●ssimum, the most wise, and most commonly Laudatissimum mostprayse worthy. If they 〈◊〉 Basile himself, whether he were a man worthy to obtain by his prayer of God such a vision, it may please them to peruse what Gregorius Nyssenus, what holy Ephrem of Syria, and specially what Gregory Nazianzene wrote of him, which two Gregory's be not afraid to compare him with Elias, with Moses, with S. Paul, 
In Monodi●.  and with who so ever was greatest, and for virtue of most renown. Whereby without all envy he hath obtained of all the posterity to be called, Magnus, Basile the great, much more for desert of virtue and learning, than those other for merit of Chivalry, the Great Charles, the Great Pompey, the Great Alexander. If they deny the whole treatise, and say that it was never of Amphilochius doing, that were a shift in deed, but yet the worst of all, and furthest from reason and custom of the best learned, and much like the fact of king Alexander, who being desirous to undo the fatal knot at Gordium a town in Phrygia, hearing that the Empire of the world was boded by an old prophecy to him that could unknit it, not finding out the ends of the strenges, nor perceiving by what means he could do it, drew forth his sword, and hewed it in pieces, supplying want of skill, with wilful violence. For thauthority of this treatise, this much I can say. Byside that it is set forth in a Book of certain holy men's lives printed in Colen, 
Set abroad lately with other fables.  and beside very great likelihood appearing in the treatise itself: it is to be seen in the Library of S. Nazarius in the City of Verona in Italy, written in veleme for three hundred years past, bearing the name of Amphilochius Bishop of Iconium.   

The B. of Sarisburie.  
If this serve not the turn, nothing I trow, will ever serve. The authority of S. Basile and Amphilochius is so great: the matter so clear: the wonder so strange: 
The fable of Amphilochius.  the antiquity so ancient: the fable so likely: the dream so plain: The original hereof at Verona in Italy in the Library of Nazarius, kept as a Relic, fair written in veleme above three hundred years ago: Basile a worthy Bishop: Ephrem a holy Father: Amphilochius a man that had conference with the heavenly powers: Not one show or circumstance left out, that may serve to win credit. And what should need so much a do, if there were not some suspicion in the matter? He that never saw this Book, nor knoweth the contents thereof, happily by such circumstances and colours may be deceived.  
But I me self have had this unknown Doctor in my poor Library these twenty years and more, written likewise in veleme, as true, as fair, and of as good record in all respects, as that other of Verona: in deed not under the name of Amphilochius: but no doubts very ancient, as it may soon appear. For the same Author in the same book hath written also the life of Thomas Becket, who lived at the least seven hundred years after that Amphilochius this writer was dead. Therefore that story written by him of one that was to come so many hundred years after him, must needs be a Prophecy, and not a story.  
The very names of old godly Fathers are worthy of much honour. But as it is well known, many vain tales have been covered under the name of old Fathers. The life of S. Basile hath been set forth fully, and faithfully by sundry old worthy writers, as by his own Brother Gregorius Nyssenus, by his dear friend Gregory Nazianzene, by Gregorius Presbyter, by Socrates, by Theodoretus, by Sozomenus, by Nicephorus, touched also in diverse places by Chrysostom. And not withstanding of late years he that wrote Vitas patrum, and jacobus de voragine, and Vincentius in speculo, who seem to entitle this Book by the name of Amphilochius, have furnished the same with many unsavoury vain tales, yet was there none of them so impudent, once to make any mention of this peevish fable of M. hardings Mass.  
But, for so much as the glorious name of this holy Father is here brought in to bear witness to these matters, and that in the night season in a dream, and a vision, with the visible appearance of Christ and his Apostles, and the greatest stay of M. hardings cause resteth hereupon, and many are amazed with the strangeness hereof, and many are led away as though it were matter of good truth: and specially for that the Book is not commonly to be had: and it would be chargeable to send to Verona into Italy for a copy: suffer me therefore, good Christian Reader, to give thee some taste of the same, that thou mayst be able of thee self to judge further, and to see, by what Doctors M. harding proveth his Private Mass.  
To pass over the idle talk and conference with Devils, 
The contents of M. hardings Amphilochius. Tertul. lib. 5. contra Marcionem.  the Uisions, the Dreams, the Fables, and other fantastical vanities, which are the whole contents and substance of this new Book, Tertullian hath a good discreet saying, Furibus aliqua semper excidere solent in indicium. The thief evermore leaveth somewhat behind him that he may be known by. Let us therefore compare M. hardings Amphilochius with Socrates, Sozomenus, Gregory Nazianzene, Gregory Nyssene, and other old writers of approved credit, that have of purpose written S. Basiles life.  
Socrates and Sozomenus say, 
Socr. li. 4. ca 26 Sozom. lib. 6. ca 17.  that Basile in his youth was Libanius Scholar: M. hardings Amphilochius saith, 
Nazian. invita Basilij.  Basil was Libanius school fellow.  
Nazianzene and Gregorius Presbyter say, that Basile continuing at Caesaria, was well acquainted with Eusebius the Bishop there, before he went into Pontus: 
Gregor. Presbyter invita Nazianzeni.  M. hardings Amphilochius saith, that at his return from Pontus, which was soon after, Eusebius knew him not, neither had ever spoken with him, or seen him before.  
M. hardings Amphilochius saith, Basile was Bishop of Caesarea, in the time of Themperor julianus: whereupon also are founded a great many fond fables: Nazianzene his nearest friend saith, 
Nazian. invita Basilij.  he was chosen Bishop there a long while after, in the time of Themperor Valens, and was not Bishop there at all during the whole time of julianus.  
M. hardings Amphilochius telleth a long tale, 
Nazian. in oratione. 2. contra julian.  how that S. Mercury being then dead, and a Saint in Heaven, at the commandment of our Lady, took his own Spear out of his Chapel, where it was kept, and went out with the same into the field, 
Socrates lib. 3. cap. 25.  & slew Themperor julian, & that the same Spear was found bloody afterward: Nazianzene, Socrates, Theodoretus, and Sozomenus say, 
Theodor. lib. 3. cap. 21.  it could never be known, by whom he was slain.  
M. hardings Amphilochius saith, Basile foretold the death of julian: Theodoretus saith, 
Sozom. li. 6. ca 2.  it was one julianus Sabba, that foretold it, & not S. Basile.  
M. hardings Amphilochius saith, Themperor Valens yielded & gave place unto Basile: Sozomenus saith, Themperor continued still his purpose, 
Theodor. li. 3. ca 23.  and would not yield. M. hardings Amphilochius saith, Nazianzenus was present at S. Basiles burial: 
Sozom. li. 6. ca 16 Nazian. in Monodia.  Nazianzene himself, that aught to know it best, saith he came afterward, and was not present.  
Gregorius Presbyter saith, Nazianzene came a great while after that Basile was buried: 
Gregor. Presbyter in vita Nazianzen.  M. hardings Amphilochius is so impudent, that he saith, Nazianzenus came in all haste, and saw the blessed body, and fell upon it when it was buried. Whereby it seemeth, that this Amphilochius was not very wise nor circumspect in his talk. For if Nazianzene saw S. Basiles body, how was it buried? If it were buried, how could he see it?  
Again. M. hardings Amphilochius saith, Gregory Nazianzene ruled the Apostolic see for the space of twelve years: By thapostolic see he must needs mean either Rome, or Constantinople. If he mean Rome, Nazianzene was never Bishop there: If he mean Constantinople, where in deed he was Bishop, yet was that never called thapostolic see: and so, what so ever he meant, he made a lie.  
Now judge thou indifferently, good Christian Reader, whether Amphilochius the Bishop of Iconium, S. Basiles special & nearest friend, writing of him that he knew so well, could possibly so many ways be deceived. If M. harding had known him better, I think, he would have spared this authority. 
De verbor. & rer. significat. Quaeret aliquis.  How be it Ulpian saith, Etiam monstra, & po●tentosi partus prosunt: Even Monsters, and il shapen children may go for children.  
To come to the matter, M. hardings Amphilochius thus telleth on his tale: Basile, saith he, being once made Bishop, besought God that he might offer up the unbloody Sacrifice with his own words: he fell in a trance: came again to himself: and so ministered every day. On a certain night Christ with his Apostles came down to him from heaven: brought bread with him: awoke Basile, and bade him up, and offer the Sacrifice. Up he arose: was straight at the Aultare: said his prayers, as he had written them in his paper: lifted up the bread: laid it down again: broke it in three parts: received one: reserved an other to be buried with him: hung up the third in a golden dove. And all this was done, Christ and his Apostles being still present: who came purposely from Heaven to help Basile to Mass.  
We may now the better believe Homer, that jupiter with his Gods went down sometime for his pleasure to banquet in Ethiopia: Or that an 
a Sozomenus li. 6. ca 29.  Angel evermore ministered the Sacrament unto Marcus that holy Mounke: Or that 
b Nic●phor. li● 11. ca 26.  Angels came from heaven to consecrate Amphilochius Bishop of Iconium: 
c Paulus Aemili●s.  Or that 
c Paulus Aemili●s.  the holy Ghost was sent from heaven to Remigius with a box of Holy Oil: 
d Henricus Herfordien. Ca 49. M. harding falsifieth his own fable.  Or that, when holy Arnulphus began Matins at Midnight, and said Domine labia etc. and all his Monks were a sleep, a number of Angels supplied the lack, and answered him, Et os meum annuntiabit jaudem tuam.  
But M. Harding layeth on more weight, and forceth this fable to his purpose: and all be it in the whole tale there is not once the name of Mass, yet is he content to take pains cunningly to falsify the text, and seven times together to translate it only by the name of Mass. For with him offer sacrificium, is to say Mass: likewise Ministrare Deo, is to say Mass: and ministerium ministrationis, is the service of the Mass. For as Midas what so ever he touched had power to turn the same into gold: so M. harding what so ever he toucheth hath a special power to turn the same into his Mass.  
But let us a little view the Circumstances, and weigh the likelihoods of this matter. Basile besought God, that he might make the Sacrifice with his own words. And shall we think, he had more fancy to his own words, than he had to the words of Christ? He awoke: stood up: and suddenly was at the Aultare at midnight. What, shall we think he was the Sextine there, or lay all night, like Eli or Samuel, in the Church: and yet being so famous a Bishop had no man to attend upon him?  
He divided the Bread, 
The Golden dove.  and laid up the third part of it in a Golden dove, that hung over the Aultare: and yet by his own tale, his golden dove than was not yet ready made. For it followeth immediately in the next lines, After Basil had done these things, and had communed with Eubulus, and others, the next day he sent for a Gold smith, and made a dove of pure Gold. It behoveth a liar to be mindful what he sayeth. If this dove were made before, how was it made afterward? If it were not made before, how could it then hang over the Aultare? Or how could Basile put his bread in it before it was made? And to what end was that bread so kept in the dove? And wherein, or where, was the other third part kept, that Basile thus reserved purposely to be buried, or as M. harding termeth it, to be interred with him? Wherein M. hardings Amphilochius both uttereth words of manifest blasphemy, and also shamefully belieth that holy Father, and doth him great and open injury. It was but fond done by S. Benet, 
Dialogorum, li. 2. ca 24.  as Gregory reporteth of him, to cause the Sacrament to be laid upon a dead man's breast: and likewise it was as fond done of others that ministered the Sacrament unto the dead, and gave it into their mouths: which things is namely forbidden by the Council of Carthage. 
Concil. Carthagin. 3. can. 6.   
But the Sacrament being, as M. harding would have the world believe, no Bre ade, 
The burying of the Sacrament.  nor Wine, and so no Sacrament at all, but only the Natural and real Body of Christ, it were horrible blasphemy to bury it, and, as a dead thing, to lay it in the grave.  
Further as this Doctor saith, S. Basile had this Dream or Uision, and reserved this portion of the Sacrament, 
The Sacrament reserved seven years.  immediately after he was made Bishop of Caesarea: and after that, as it is clear by other stories, continued Bishop there seven years at the least. Now judge thou (Gentle Reader) what kind of bread that would have been after seven years keeping, to be given to a sick man in his death bed. So many absurdities, and contrarieties, may easily be found in the very show, and sight of this childish fable.  
Yet saith M. harding, Here doth M. jewel with his Consacramentaries stagger, and knoweth not what to say. Yea verily, M. harding, we are astonished to consider the wonderful, and just judgements of God, that any man should so wilfully renounce Gods known truth, and be thus utterly given over to follow lies: or so much to presume of his own wit and eloquence, that he thi●keth himself able to over rule and lead all the world with a fable. As for a●es or instruments to hew up this knot, we need none. Every child may see 〈…〉: It openeth, and looseth itself. Christ cometh with his Apo●●●● 〈◊〉 from heaven to hear Mass: The Apostles sing Mass by note: Christ 〈◊〉 the clerks part, and attendeth the priest: Amphilochius writeth Thomas Beckettes' Life seven hundred years before he was borne: S. Basile li●th all night in the Uesterie: He hangeth up a golden dove first, and maketh it afterward: He keepeth a portion of the Sacrament seven years together: He receiveth the same in his death bed, and is buried, or, as M. harding delighteth rather to say, is interred with it: besides a multitude of other like follies, and fables. This is that wonderful Gordius fatale knot, that can never be opened without an are.  
And although M. hardings Amphilochius were a manifest, 
The true Amphilochius.  and an impudent liar, yet I confess, and it is well known, that the true Amphilochius of Iconium, was a godly and a worthy Bishop, stout and courageous in suppressing the Messalians, the first parents, as M. harding here saith, of the sacramentary Heresy. How be it the rest of his brethren, and he himself else where saith, Berengarius was the first father of that Heresy. For afterward in the Fifth Article he writeth thus: 
M. harding much for g●atteth himself.  Berengarius first began openly to sow the wicked seed of the sacramentary Heresy. So it appeareth that M. harding neither is resolved in the Heresy, nor can tell when it first began. notwithstanding the seed that he calleth wicked, was first sown, neither by the Messalians, nor by Berengarius, but by Christ himself, and by his Apostles.  
In deed the Messalians, 
The first Fa●h●●s of 〈◊〉 Monks. Augustin. ad Quod●ult Deum.  whom Amphilochius suppressed, were Heretics, the Fathers of many idle swarms, yet remaining in the world. They were named in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of their long counterfeit prayeinge. S. Augustine saith, They prayed so much, or so fast, that a man, that knew it not, would not think it possible. They thought it unlawful for a Monk, to labour for his living, and therefore became Monks, that they might be free from labour. Thus far S. Augustine.  
Theodoretus saith, 
Theodoret. H●●ret. Fabular li. 4. De opere Monachorum. Ca 22. Theodor. li. 4. ca 11.  Orationi vacantes, maximam diei partem dormiunt, They give themselves to Contemplation, and sleep the most part of the day. S. Augustine saith, Tanquam conseruatricem evangelii praedicant pigritiam, They highly commend slewthe, as if it were the maintenance of the Gospel. For these causes Amphilochius being the archbishop of Lycaonia, and Flavianus the Bishop of Antioch withstood them, and drove them from their Dioceses: and Letoius being an earnest and a zealous man utterly consumed, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and burned their Monasteries, or rather, as Theodoretus termeth it, their Dens of thieves.  
These were the Messalians, not the open maintainers of any error touching the Mystical Supper: neither doth either S. Augustine, or Epiphanius report any such matter of them.  
In deed Theodoretus saith, they had certain secret instructions among themselves, that Sacraments did at all neither further, nor hinder: meaning thereby aswell the Sacrament of Baptism, as the Sacrament of Christ's Body: into which error they were led, for that they gave all perfection and holiness to their prayers, and in respect thereof refused the Communion of their brethren.  
But where as M. harding saith, This is also our doctrine, and that we teach the people, the Sacrament of Christ's Body to be nothing else but tokeninge Bread, his own conscience knoweth it is a slander, and will be required of him in the day of the Lord. Our doctrine is, that the Sacraments of Christ unto the Godly are the instruments of the Holy Ghost: & unto the wicked are increase of further judgement: Like as S. Augustine also saith, Sacramentum sumitur quibusdam ad vitam, quibusdam ad exitium. Res vero ipsa cuius est Sacramentum, omni homini ad vitam, nulli ad mortem: 
August. in johannem tractat. 26.  quicunque eius particeps fuerit. The Sacrament is received of some unto life, of some unto destruction. But the thing itself, (that is the Body of Christ) whereof it is a Sacrament, is received of all men to life, and of no man to destruction, who so ever be partaker of it. Here S. Augustine maketh great and manifest difference between the Body of Christ, and the Sacrament of the same. And this is not the Messalian Monks heresy, but S. Augustine's, and the Catholic faith.  
Now to deny, that ever this was Amphilochius doing, that (saith M. harding) were a shift in deed. Thus he is bold to say, I believe, for that he never considered the whole Book. For otherwise he might soon have seen it is but a rude geatheringe out of the Tripartite story in many places word by word, without discretion, with interlacinge of lies, and fables of his own without shame. Neither can M. harding justly prove, 
Amphilochius never wrote S. Basiles life.  that ever Amphilochius wrote S. Basiles life. For notwithstanding a clause in Nazianzenes Monodia touching the same, as it is now extant in Latin, yet must he understand, that the said clause was thrust in by Volaterane the Translator, a man that hath perverted, and altered a great part of that Book, as by conference to any learned man may appear: and is not to be found in the Greek. But false translation maketh no proof.  
But, This Book is found at Verona in Italy: he might aswell have said, at Falsona. It is written in Veleme: this is but a simple allegation. A calves skin is no sufficient warrant of truth: lies have been written in letters of gold.  
The allegation of the Book called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which M. harding saith, S. Basile dedicated to Amphilochius, 
Nazianzen. in M●nodia.  rather hindereth, then furthereth his matter. For Nazianzenus reckoning up all S. Basiles Books, passeth that Book by, as none of his. And Sozomenus saith, it was ever doubted of, and thought of many never to be written by S. Basile, 
Sozomen. lib. 3. cap. 13.  but rather by an Heretic named Eustathius, a book full of superstition, and wicked doctrine, and namely condemned by the Council of Gangra. 
Praefatio in Concil. Gangrense. tubulus.   
But, Eubulus is witness of these things. He peered in at the creavie, and espied what was done. Certainly a meet witness for such a matter. I have heard sometime a man without a name: but here we have found a name without a man. M. hardings Amphilochius ever maketh this Eubulus the chiefest man about S. Basile in all his affairs: Yet neither doth Basile in any of all his Epistles, or other works, nor Nazianzene, nor Socrates, nor Sozomenus, nor Gregorius Nyssenus, nor Gregorius Presbyter, once make mention of any such. Thus much for the credit of M. hardings Amphilochius.  
But if all this were good record, and matter of truth, yet were it but a miracle, but a vision, and perhaps but a dream, but one man's fac●e, but once done, not in the day time, but at midnight, and that without company, and without witness. If this Eubulus, which doubtless was No Body, had not espied it, No Body should ever have heard of it.  
Now as touching the very Mass, that S. Basile said in deed, we may soon learn thorder of it without any dream or vision. S. Basile himself in the Liturgy, that beareth his name, 
Liturgia Basil●●.  plainly declareth the whole order in this sort. The Priest speaketh thus aloud unto the people: The whole people maketh answer, One is holy, One is the Lord, One jesus Christ in the glory of the Father. Then (saith S. Basile) the queer ring the Communion: and so they communicate altogether.  
Here may we clearly see the very order and usage of S. Basiles Mass. Here was no Sole receiving: no Single Communion: no Private Mass: the whole people prayed a loud together with the Priest, and received the Communion all together.  
And what if M. hardings own Amphilochius, notwithstanding all his fables, say the same? Can any man desire more substantial witness? verily his words be plain, 
S. Basiles Mass is a Communion, and no Mass  that there was people in the Church with S. Basile, and received the Communion at his hand. For thus saith S. Basile, even as it is here written by this Amphilochius, Voutchesave O Lord to give unto us, and by us unto all the people, holy things unto the holy: The people answereth, One is holy, etc. I shuffle not these words: but leave them even as this Amphilochius hath written them, and M. harding himself hath here alleged them.  
Now Mark (good Reader) what help M. harding hath here found for his Private Mass. 
M. harding and his Ampholochius can not agree.  M. hardings own Amphilochius saith, The holy things were given unto all the people: M. harding saith, S. Basile received alone. M. hardings own Amphilochius saith, there was people in the Church: M. harding saith, there was no people there.  
But this people (saith M. harding) was Christ and his Apostles. No doubt a strange kind of people: And Basile being so notable a man for his eloquence, was not able to utter his mind in his own mother tongue: but said, All the people: and yet saw no people there at all: and, give this to all: and yet knew there was no body there to give unto. Thus may we conclude according to M. hardings own construction, that, that People was no People: that Christ, no Christ: that Eubulus, no Eubulus: that Amphilochius, no Amphilochius: that Basile, no Basile: that dove, no dove: and that Mass, no Mass at al. such be the proofs of Private Mass.   

M. harding. The .34. Division.  
Now one place more for proof of Private Mass, at the winding up of this matter, and then an end of this article. 41 
The .41. Untruth. Private Mass is never found in Chrysostom.  This place is twice found in Chrysostom, in an Homily upon the Epistle to the Ephesians, 
Homil. 61. add popul. Antioch.  and more plainly in an Homely Ad populum Antiochenum, where he hath these very words: Multam video rerum inaequalitatem. In alijs quidem temporibus, cùm puri frequenter sitis, non acceditis: In Pascha vero licet sit aliquid à vobis patratum, acceditis. O consuetudinem, o praesumptionem. Sacrificium frustra quotidianum. In cassum assistimus altari. Nullus qui Communicetur. I see great inequality of things among you. At other times, when as for the most part ye are in clean life, ye come not to receive your rights. But at Easter though ye have done some things amiss, yet ye come. O what a custom is this: O what a presumption is this? The daily Sacrifice is offered in vain. We stand at the Aultare for nought. There is not one that will be houseled.  
Here is to be noted, where as Chrysostom saith, the daily Sacrifice was celebrated in vain, and the priests stood at the Aultare in vain: it is not to be understanded of the Sacrifice in itself, as though it were in vain, and frustrate: but this is to be referred to the people: it was in vain for their part, that should have received their Communion with the priests, who waited daily for them, and cried out as the manner was, Sancta Sanctis, Holy things for the Holy: and after that they had received the bread themselves, shewing the Chalice to the people, said: Cum timore dei, & fide, & dilectione accedite. Come ye up to receive with the fear of God, with faith, and charity. But all was invaine. 42 
The .42. Untruth. There came many, both of the people, and also of the clergy.  For none came: so cold was their devotion in that behalf. Now if Chrysostom had cause to complain of the people's slackness in coming to the Communion, in that great and populous City of Antioch, where the Scriptures were daily expounded and 43 
The .43. Untruth. There was no such daily preaching: As shall appear. M. Hard. seeketh up his Mass in little towns and Villages.  preached, where discipline and good order was more straightly exacted, where in so great number some of likelihood were of more devotion than others: what is to be thought of many little towns and villages, through the world, where little preaching was heard, where discipline slaked, where the number of the faithfuls being small, and they occupied altogether in worldly affairs, few gave good example of devotion to others? Doubtless in such places was much less resort of the people at the Mass time, to receive the Sacrament with their priests. And where as least this place might seem plainly to avouch the having of Mass without a number communicating with the Bishop, or Priest, for avoiding of this authority, the Gospelers answer by way of conjecture, that in Chrysostom's time the Priests and Deacons Communicated together daily with the party that offered the Sacrifice though none of the people did: we tell them that this poor shift will not serve their purpose. For though they say, some sufficient number ever Communicated with him, that celebrated the Daily Sacrifice, in that great and famous Church of Antioch, where many Priests and Deacons were, 
Private Mass proved by a simple Collection.  which neither being denied, they shall never be able to prove: What may be said or thought of many thousand other lesser Churches through the world, where the Priest that said Mass had not in readiness a sufficient number of other Priests and Deacons to receive with him, so to make up a Communion? Of such Churches it must be said, that either the Sacrifice ceased, and that was not done which 44 
The .44. untruth. Christ commanded no such daily Sacrifice.  Christ commanded to be done in his remembrance, which is not to be granted: or that the memory of our lords death was oftentimes celebrated of the Priests in the daily oblation without tarieinge for others to Communicate with them, and so had these Churches Private Masses, as the Churches now a days have. Now to conclude of this most evident place of Chrysostom, every child is able to make an invincible argument against M. jewel for the Private Mass, as they call it, in this sort. By report of Chrysostom the Sacrifice in his time was daily offered, that is to say, the Mass was celebrated: but many times no body came to Communicate Sacramentally with the Priests, 45 
The .45. untruth. This is not yet proved.  as it is before proved: Ergo, There were Masses done without other receiving the Sacrament with the Priests. And then further: Ergo, Private Masses in Chrysostom's days were not strange: and then yet one step further, there to stay: Ergo, M. jewel according to his own promise and offer, must yield, subscribe, and recant unto a guess.   

The B. of Sarisburie.  
Now is M. harding come (as he saith) to the winding up of his Clew: meaning thereby, as may be thought, that the substance of all that he hath alleged hitherto, hangeth only by a twined thread.  
This Conjecture is taken out of certain words of Chrysostom: and the whole force thereof standeth only upon this word Nemo, which is in English, No body. 
Chrysostom. Ad populum Antiochen. hom. 61.  Chrysostom's words be these, We do daily offer the Sacrifice, or (as M. Harding delighteth rather to say) we do daily say Mass, and there is No Body to Communicate. Ergo, saith he, Chrysostom received alone: And so have we without question a plain Private Mass.  
Here would I first know, whether M. Harding will rest upon the bare words of Chrysostom, or rather qualify them somewhat, and take his meaning. If he press the words so precisely, as he seemeth to do, than did not Chrysostom himself Communicate. For he was Some Body: and the plain words be, No Body doth Communicate: By which words doubtless Chrysostom himself is excluded, as well as others. And so there was no Sole receiving, nor any receiving at all: and therefore no private Mass.  
If he will rather take Chrysostom's meaning, it appeareth, his purpose was, to rebuke the negligence of the people, for that of so populous a City, they came to the holy Communion in so small companies: which companies, he in a vehemency of speech by an exaggeration in respect of the whole, calleth No body. The like manner of speech is used also sometimes in the Scriptures. 
johan. 3.  S. john saith of Christ, Testimonium eius nemo accipit. Not for that no body at all received his witness: For his Disciples, and many others received it: but for that of a great multitude very few received it. In like phrase Chrysostom himself saith otherwhere, Nemo divina sapit, 
Chrysost ad Hebr●os. hom. 1●.  nemo contemnit ea quae in terra sunt, nemo attendit ad Coelum: No body savoureth godly things: No body despiseth the things of this world: No body hath regard to Heaven. In these words M. harding must needs confess, that Chrysostom in steed of few, by heat of speech, and by way of comparison, said No body.  
And all be it, this only answer compared with the manner of Chrysostom's eloquence, which commonly is hot and fervent, and with the common practice of the Church then, may suffice a man more desirous of truth, then of contention, yet I have good hope, it may be proved, notwithstanding M. hardings, Nemo, that Chrysostom neither was alone, nor could be alone at the holy Ministration, & therefore could say no Private Mass. For if the whole company of the Say People would have forsaken him, yet had he company sufficient of the Priests and Deacons, and others of the Choir. And if the whole Choir would have forsaken him, yet had he company sufficient of the Lay People: as it may be clearly proved.  
That there was then a great number to serve in the ministry, it may diversely well appear.  
Ignatius, calleth Presbyterium, The sacred College, The Council, 
Ignatius ad Trallianos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and company of the Bishop.  
Chrysostom himself in his Liturgy, saith thus: The Deacons bring the dishes with the holy Bread unto the holy Aultare: the rest carry the holy Cups. 
Chrysostom. in Liturgia.  By which words appeareth both a number of the ministery, and also provision for them that would receive.  
Cornelius writeth, 
Epistola Cornelij ad fabium Antiochenum ex Eusebio. li. 6. ca 43.  that in the Church of Rome, there were forty and six Priests: seven Deacons: seven Subdeacons: forty and two Accolutes: Exorcists, Readers and other Officers of the Church, fifty and two: Widows & other afflicted people that there were relieved, a thousand five hundred.  
Nazianzene complaineth of the number of the Clergy in his time, that they seemed to be more, 
Nazian. in Apologetico, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  than the rest of the people. And therefore Themperor justinian afterward thought it needful to abridge the number, & to make a law, that in the great Church at Constantinople, where Chrysostom was Bishop, there should not be above the number of threescore Priests: one hundred Deacons: forty women: four score and ten Subdeacons: one hundred and ten Readers, and five & twenty Singers. Hereby we may see, that Chrysostom being at Antioch in so Populous a City, although he had none of the Lay people with him, yet could not be utterly left alone.  
Now if we say, 
In Authen. Collatione prima Titul. ut determinatus sit numerus Clericor●  that some of these Priests, Deacons, or other Communicated with the Bishop, I tell them (saith M. harding) boldly, and with a solemn countenance, which must needs make good proof, This is but a poor shift, and will not serve their purpose. But if it be true, it is rich enough: if it agree with Chrysostom's own meaning, it is no shift: & therefore sufficiently serveth our purpose.  
And because he sitteth so fast upon the bare words, and reposeth all his hope in Nemo, if we list to cavil in like sort, we might soon find warrant sufficient to answer this matter, even in the very plain words of Chrysostom. For thus they lie. Frustra assistimus Altari, In vain we stand at the Aultare. We stand (saith he) and not, I stand: and therefore includeth a number, & not one alone. How be it our shifts are not so poor: we need not to take hold of so small advantages.  
It is provided by the Canons of the Apostles, 
Canon. Apost. Ca 9  That if any Bishop, or Priest, or Deacon, or any other of the Choir, after the Oblation is made, do not receive, unless he show some reasonable cause of his so doing, that he stand Excommunicate. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  There was then neither such number of altars, nor such chevisance of Masses, as hath been sithence. 
De Con. dis. 1. Episcopus. Con. Nic. Can. 14.  All the Priests received together at one Communion. The like law in the Church of Rome was afterward renewed by Pope Anacletus.  
The Council of Nice decréeth thus: Accipiant Diaconi secundum ordinem post Presbyteros ab Episcopis, vel a Presbytero Communionem. Let the Deacons in order after the Priests receive of the Bishops, or of the Priest the holy Communion.  
Likewise the Council of Carthage, 
Concil. carthaginian. 6. ca 18.  Accipiant Diaconi ex ordine Eucharistiam post Presbyteros, eyes dante Episcopo, vel Presbytero. Let the Deacons receive the Communion in order after the Priests, either the Bishop, or the Priest ministering it.  
So the Council of Laodicea: 
Council Laodic. ca 59  It is lawful only for the Priests of the Church, to enter into the place, where the Aultare standeth, and there to Communicate.  
So the Council of Toledo: 
Concil. Toletan. 4. ca 17.  Let the Priests, and Deacons Communicate before the Aultare: the Clerks in the Choir: and the people without the Choir.  
Nicolaus Cusanus writing unto the Clergy and Learned of Bohemia, 
Nicolaus Cusanus ad Clerum & literatos Bohemiae.  hath these words: Hoc est singulariter attendendum, quod Sacerdotes nunquam sine Diacono celebrabant: & in omni Missa Diaconus de manu Sacerdotis accepit Eucharistiam sub specie Panis, & Sacerdos de manu Diaconi Calicem. This thing is specially to be noted, that the Priest did never Celebrate without a Deacon: and that in every Mass the Deacon received the Sacrament in the kind of Bread, at the priests hand: and the Priest the Cup at the Deacons hand.  
But what needeth much proof in a case that is so plain? Chrysostom himself in the Liturgy, 
Chrysostom. in Liturgia.  that commonly beareth his name, followeth the same order.  
After that the Priests have received (saith he) the archdeacon commandeth the Deacons to come forth: and they so coming receive as the Priests did before. This was the very order of Chrysostom's Mass, touching the Clergy, and that by the witness of Chrysostom himself.  
Now let M. harding judge uprightly, whether these shifts be so poor, as he would make them.  
But if the whole Clergy had been so negligent, that not one of them all, being so many, and so straightly charged, would have Communicated with the Priest, as M. harding seemeth to condemn them all, only upon his own word without any evidence, Yet let us see whether M. Harding●s Nemo, were able of necessity to shut out all the rest of the people.  
Chrysostom in divers places seemeth to divide the whole multitude into three sorts, whereof some were Penitent, some Negligent, and some devout. The Penitent were commanded away, and might not Communicate: The Negligent sometime departed of themselves, and would not Communicate: The devout remained, and received together. Now, that the devout remained still with Chrysostom the whole time of the holy Mysteries, it is plain by the very fame place, 
Chrysost. ad populum Antioch. Hom. 61.  that M. harding here allegeth for his purpose. For thus Chrysostom saith unto the people, Thou art come into the Church, and hast song praises unto God with the rest, and hast confessed thee self to be one of the worthy, in that thou departedste not forth with the unworthy. By these words he showeth that some were worthy, and some unworthy: that the unworthy departed, and the worthy remained.  
And again in the same Homily he saith, The Deacon standing on high, calleth some to the Communion, and putteth of some: thrusteth out some, and bringeth in some. Chrysostom saith, Some are called, and some are brought in to Receive with the Priest.  
Where then is now M. hardings Nemo? verily if there were some people with the Priest, than was there no place for No body: If No body received, then is it not true that Chrysostom saith, that Some Received.  
Here of a false Principle, M. harding, as his wont is, gheasseth out the like Conclusion: If there were so few Communicantes in that populous City of Antioch, where the Scriptures were daily expounded and preached, than it is likely in Country Churches there were none at al. This argument hangeth only by likelihood, as do the rest of his making: and being set in order, it standeth thus: There was no Private Mass in the great City of Antioch: Ergo, there was Private Mass in the Country. Surely▪ (Good Reader) this is a very Country Argument, what so ever it seem to M. harding.  
And further, where as to advance the City, and to abase the Country, he saith, The people in Cities were duly taught by opèn Sermons, herein he must nordes be content, 
Chrysost. in Act●● Aposi. Hom. 45. Idem in Matth. Hom. ●.  that his guess give place unto the truth. For Chrysostom h●● self saith far otherwise. Thus he speaketh unto the people in the City. Dum per Hebdomadam semel vocamus vos, & ignavi estis, & alij quidem non advenitis, al● a●tem praesentes sine ●ucro disceditis, quid non faceretis, si nos hoc continu●●●●●remus? Where as being called by us but once in the week, yet ye be slothful, and some of you come not at all, and other some being present depart without profit, what would ye not do, if we should call you every day? I note not this for that I mislike with daily preaching, but for that untruth so boldly presumed should not pass untouched.  
Yet saith M. harding, In small Country Churches either the priest let cease the daily Sacrifice, or else he received alone. But the daily Sacrifice ceased not: for than that had been left undone, that Christ commanded to be done. Ergo there was Private Mass. O M. harding, is it not possible, your doctrine may stand without lies? So many untruths, in so little room, without shame of the world, without fear of God? Where did Christ ever command you to make your Sacrifice? By what Commission? By what words? Where did Christ will you to do it every day? Where did Christ ever call it the daily Sacrifice? Or where ever learned you that the remembrance of Christ's death pertaineth more to the priest, then to the people? And if your Mass be that Sacrifice, who ever commanded your priest to say your daily Mass? What Law, what Decree, what Decretal, what Legantine, what Provincial? Or what priest ever was there, that said if daily.  
Peccham in his Provincial was never so strait. 
De celebrat. Miss. Can. Al●issimus.  He saith no more but thus: Statuimus ut quilibet Sacerdos, quem Canonica necessitas non excusat, conficiat omni ●ebdomada saltem semel. We ordain that every priest, unless he be excused by some Canonical necessity, do Consecrate every week once at the least. There is odds between once a week, and once a day. 
De Con. dist 2. Quotidie. Extra de Celebratio. Miss. Dolentes.  And Linwoode writing upon the same, allegeth these words of S. Augustine's, Quotidiae Eucharistiae communicare, nee laudo, nec vitupero: As for receiving the communion every day, 
In Summa part vl●im. Q●●●. 82. arti●.  I neither praise it nor dispraise it. Innocentius the third noteth, that there were priests in his time, that would scarcely say mass at four times in the year. And Thomas of Aquine thinketh it sufficient for a priest that is not charged with Cure, to say Mass only upon principal feasts. It is also written in Vitis Patrum, that a certain holy man being made priest, would notwithstanding never say Mass, while he lived. Yet was there none of these ever charged with fores●owinge or ceasing the daily Sacrifice, or leaving undone that thing, that Christ had commanded to be done.  
Concerning the priests Sole receiving, which is grounded only upon itself, without further proof: verily I see no cause, but that Nicolaus de Cusa being a Cardinal of Rome, aught to carry as good credit herein, as M. harding with all his gheasses. 
Nicolaus de Cusa Ad Cle●●● & literatos Bohaemiae.  He saith, and willeth his words to be specially noted, as it is before touched, that in those days the priest did never receive without the Deacon. Yet hath M. harding a certain surmise by himself, that the priests in the Country received alone.  
But what a wonderful case is this? The Mass, that we must needs believe is so Ancient, so Universal, so Catholic, so Holy, so Glorious, cannot be found neither in Churches, nor in Chapels, nor in secret Oratories, nor in Private houses in Town or City, but must be sought out in some Petty parish in the Country, and that by conjecture only, and by guess, and by such records as directly condemn the whole order of the Mass, and will suffer no man to be present thereat, but only such as will receive.  
For thus saith Chrysostom: 
Chrysostom. ad Ephesios' hom. 3.  If thou stand by, and do not Communicate, thou art maliperte, thou art shameless, thou art impudent. Thine eyes be unworthy the ●ight hereof, unworthy he thine ears. O thou wilt say, I am unworthy to be partaker of the holy Mysteries. Then art thou unworthy to be partaker of the prayers: thou mayst no more stand here, than a Heathen, that never was Christened. And touching himself he saith, In vain we come to offer the daily Sacrifice: In vain we stand at the Aultare, Meaning thereby, as may appear, that if he said Private Mass for lack of company, it was in vain. Here M. harding seeing that his Mass, even by his own authority is shrewdly crac●te, and left for vain, assayeth to salve it, as well as he may.  
The Mass (saith he) is not in vain in itself, but unto the people that will not come.  
This is a Gloze beside the text: yet let us take it, as it were true. But if hearing of the Mass be a thing pleasant unto God, and meritorious unto the people: if Christ be there offered in deed for the sins of the world: if the Priest alone may receive for all the rest: if it be sufficient for the people to Communicate spiritually, as M. harding hath avouched, then is not the saying of the Mass in vain, no not unto the people: no although they never would Communicate.  
Chrysostom saith, It is in vain: M. Harding saith, It is not in vain. And yet, to see a greater contradiction, M. harding him s●lfe in this place saith, It is in vain unto the people: 
Division. 9 fol. 13. b.  And yet the same M. harding hath said before, It is commanded by Counsels: it is sufficient for the people to Communicate in spirit: it is not in vain unto the people.  
If M. harding will stand unto the authority of Chrysostom, let him not dissemble, but speak plainly unto the people▪ as Chrysostom spoke. Let him say to them that come to hear his Mass, If ye receive not, ye are shameless, ye are impudent: ye are not worthy to be partakers of the common prayers: depart ye from the Church: ye have no more place here, than Turks and Heathens: Your eyes ●e unworthy to see these things: unworthy be your ears: our Masses can not profit you: they are not meritorious for you: they please not God: they provoke his anger: they are all in vain.  
This is Chrysostom's sense, and plain meaning: and this is a fair winding up of M. hardings Clue.  
Now let us examine this invincible argument, wherewithal every Child, as M. harding vaunteth, is able to prove the Private Mass.  
The Mayor, is this,, The Sacrifice in Chrysostom's time was daily offered.  
The Minor, is this,, But many times no man came to Communicate with the Priest:  
The Conclusion, Ergo, There was Private Mass.  
Here the Mayor is apparent false: The Minor proved at adventures only by blind guess, and so not proved at all: Therefore the Conclusion must needs follow after as it may. unless M. harding look better to it, I trow it will prove but a childish argument.  
As for the Mayor, 
Concil. Constantinop. 6. Can. 52. Aug. tractat. 26 Basil. ad Caesar. Concil. Laodic. Ca 49.  it is plain by the sixth Council of Constantinople: by S. Augustine upon S. john: by S. Basil Ad Caesariam patritiam. By the Epistle of the Council of Alexandria in the defence of Macarius, and by the Council holden at Laodicea, and by sundry other authorities to that purpose before alleged, that the Sacrifice was not daily offered, as M. harding imagineth.  
touching the Minor, it is not proved, but hangeth, as I have said, only by guess. M. harding himself saw, that this is but a slender proof, Chrysostom Ministered every day, Ergo, he received alone: And therefore he sought further to find his Single Communion in the Country. But Chrysostom saith, There is No body to Communicate. By this it may appear, as I have already said, that Chrysostom himself did not Communicate: unless we will say, Chrysostom was No body: and so No body received alone: and No body himself said M. hardings Private Mass. And therefore No body may come forth, and justly require me to subscribe. Thus the Mayor being false, the Minor not proved, the Conclusion not following, thou seest, good Christian Reader, what invincible force M. harding hath brought to prove his Mass.  
But because he seemeth to set somewhat by the winding up of his Clue, it shall not be from the purpose, to unwind it again, and to lay it abroad, and to consider the stuffing of it, and to see how closely and handsomely it is wound together.  
First there is not one thread of the holy Scriptures in all this Clew, but the plain example of Christ, and his Apostles quite refused.  
Secondly the Private Mass is founded upon the negligence, and, as M. harding calleth it, the undevotion of the people.  
thirdly, there is a way devised, how two Priests saying their Masses in diverse countries, may Communicate together in breaking Bread, be the distance between them never so great: and that without any manner warrant of Scripture or Doctor.  
Fourthly, Say people, women, sick folks, and boys, that received or ministered the Sacrament alone, are brought in for this purpose: as though it had been lawful then for women or boys to say Mass.  
Fifthly, because S. Ambrose, S. Augustine, S. Jerome, S. Chrysostom, S. Basil, and such others would not serve, there is brought in a great number of Petty Doctors, all of doubtful credit, and many of them long sithence misseliked, and condemned by the Church.  
Sixthly, the matter is made good by Uisions, Dreams, and Fables.  
Seventhly there are alleged Canons of Counsels not extant in any Council, gathered without great judgement by one Gratian, and yet none of them neither proving, nor once naming the Private Mass.  
Eighthly, because M. Harding could not find his Mass in the whole Church of Rome, within the space of six hundred years after Christ, he hath therefore made search at Alexandria in egypt, at Antioch in Syria, at Caesaria in Cappadocia, a thousand Miles beyond the limits of all Christendom, where as was never Private Mass said, neither then, nor before that time, nor never sithence.  
Nienthly, for that he stood in despair of Cathedral and other like great Churches, he hath sought out Chapels, Cells, Oratories, and Private houses: and because he had no hope to speed in Towns, or Cities, he hath sought out the little Churches in the Country.  
Tenthly, notwithstanding all this inquiry, he hath not yet found neither the name of Private Mass, nor any Priest that ever ministered, & received alone.  
To be short, the whole substance of his proofs hangeth only upon his own surmise, without any certainty, or appearance of truth.  
These be the contents of M. hardings Clew, and thus substantially hath he proved the antiquity, and universality of his Mass.  
Now, good Reader, to give thee only a taste of some part, that may be said of our side, first it is apparent, that Christ our Saviour at his last Supper Ministered the holy Communion, and no Private Mass, and bade his Disciples to do the same in his remembrance.  
Likewise S. Paul willed the Corinthians one to wait, and tarry for an other, in the holy Ministration, 
Communion.  and to conform themselves to Christ's example.  
Whereupon S. Jerome saith, 
Hieronym. in. 1. Cor. 11.  as it is before alleged, The lords Supper must be Common unto all: for the Lord delivered the Sacraments equally unto all the Disciples that were present. 
Ambros. 1. Cor. 11.  And S. Ambrose likewise expounding these words, invicem expectate, wait one for an other, saith thus, That the Oblation of many may be celebrated together, and may be ministered unto al.  
In the Canons of the Apostles it is Decreed, that if any man resort unto the Church, 
Can. Apost. Canon. 9  and hear the Scriptures, and abstain from the Communion, he stand excommunicate, as one that troubleth the Congregation.  
The like Decrees are found under the names of Calixtus, 
De Con. dis. 2. peracta.  Anacletus, Martinus, Hilarius, and others: by which it is certain, that the whole Church than received together. 
De Con. dis. 1. Episcopus.   

a Clemen. Epist. 2.  Clemens, as M. harding calleth him, the Apostles fellow, writeth thus: Let so many Hosts be offered upon the Aultare, 
De Con. dis. 2. Si non.  as may be sufficient for the people.  

b August. de Sermone dom. in Monte. lib. 2.  S. Augustine saith of the Congregation in his time: Every day we receive the Sacrament of Christ's Body. 
c Augustin. in Psalm. 10.  And opening the same more particularly, he saith thus, 
De Con. dis. 2. Si quis.  unde confido in eyes, quibus heri Communicasti, & hodi● Communicas, & cras Communicabis? What trust can I have in them, with whom thou didst Communicate yesterday, and dost Communicate to day, and wilt Communicate again to morrow?  

c Augustin. in Psalm. 10.  Clemens Alexandrinus saith, After that certain, as the manner is, have divided the Sacrament, they give every of the people leave to take part of it.  
S. Chrysostom plainly describeth the very order of the Communion that was used in his time, by these words: The spiritual and reverend Sacraments, are set forth equally to rich and poor: 
d Clemen. stroma. lib. 1.  neither doth the rich man enjoy them more, and the poor man less: they have all like honour, and like coming to them. The Sacraments being once laid forth (as then the manner was for the people to receive) are not taken in again, 
Chrysostom. in. 1. Cor. Hom. 27.  until all the people have Communicate, and taken part of that spiritual meat: but the Priests stand still and wait for all, e●en for the poorest of them al.  
Again he saith, There are things wherein the Priest differeth nothing from the people: 
Chrysost. 2. Cor. hom. 18.  as when we must use the fearful Mysteries. For we are all of one worthiness to receive the same.  
S. Gregory saith, 
Gregorius Dialogor. li. 2. ca 23.  that even in his time the order was, that in the time of the holy Communion, the Deacon should stand up, and say aloud unto the people, Si quis non Communicate, det locum, If there be any body, that is not disposed to Communicate, let him give place.  
This Latin word, Missa, 
Missa.  in the time of Tertullian, and S. Cyprian, signified a dimissing, or a licence to depart: and was specially applied unto the Communion, upon this occasion that I must here declare. 
Isido●us in Lexico.  They that were then named Catechumeni, that is to say, Novices of the faith, and not yet Christened, were suffered to be present at the Communion, until the Gospel was ended. Then the Deacon commanded them forth, pronouncing these words aloud, Catechumeni exeunto: Or thus, Ite, Missa est. Go ye forth, ye have licence to depart. Of this dimissing or departing forth of the Catechumeni and others, the service itself was then called Missa. The rest remained still in the Church, and received the Communion together with the Priest. Further, the breaking of the Bread, 
The breaking of the Bread. August. ad Paulinum. ●pist. 59  which even now is used in the Mass itself, signifieth a distribution of the Sacrament unto the people, as S. Augustine saith unto Paulinus, Ad distribuendum comminuitur, It is broken to the end it may be divided. Moreover, the Priest himself in his Mass saith thus. This holy Mixture and Consecration etc. be unto me, and to all that shall receive it, unto Salvation. Thus the very name of the Mass, the very Breaking of the Bread, the very Gestures and Words that the Priest useth at his Mass, bear manifest witness against Private Mass.  
Here I leave out a great number of Counsels, & Canons, and old Fathers, as justinus Martyr, Dionysius, Tertullian, Epiphanius, and Eusebius, with sundry other ancient writers, both Greeks and Latins: thinking it sufficient by these few to have given a taste of the rest.  
Our proofs hang not upon conjecture, or uncertain Gheasses: we pray not aid of Sick folk, Women, Boys, and Children, for the proof of the holy Communion, as M. harding is driven to do for proof of his Mass: we seek not out secret Oratories, or privy Chapels: we forge no new Doctors, such as the world never knew before, as these men do for lack of others: we allege neither Dreams, nor Uisions, nor fantastical Fables.  
We rest upon the Scriptures of God: upon the authority of the ancient Doctors, and Counsels: and upon the Universal practice of the most famous Cities and Churches of the world.  
These things well compared and weighed together, judge thou now (gentle Reader) whether M. harding have hitherto just cause, either to blow up the Triumph with such courage, or to require any man to Subscribe.    

THE second ARTICLE OF COMMUNION UNDER BOTH KINDS.  

The B. of Sarisburie.  
Or that there was then any Communion ministered unto the People under one kind.   

M. harding. The first Division.  
This being a Sacrament of Unity, every true Christian man ought in receiving of it to consider, how unity may be achieved and kept, rather than to show a straightness of conscience about the out ward forms of Bread and wine, to be used in the administration of it: and that so much the more, how much the end of every thing is to be esteemed more, then that, which serveth to the end. Otherwise herein the breach of unity is so little recompensed by the exact keeping of the outward Ceremony, that according to the saying of S. Augustine, who so ever taketh the Mystery of unity, and keepeth not the bond of peace, he taketh not a Mystery for himself, but a testimony against himself. Therefore they have great cause to weigh with themselves, what they receive in this Sacrament, who moved by slender reasons made for both kinds, do rashly and dangerously condemn the Church, for giving of it under one kind, to all, that do not in their own persons Consecrate and offer the same in remembrance of the Sacrifice once offered on the Crosse. And that they may think the Church to stand upon good grounds herein, may it please them to understand, that the fruit of this Sacrament, which they enjoy that worthily receive it, dependeth not of the outward forms of Bread and Wine, but redoundeth of the virtue of the Flesh and Blood of Christ. And where as under either kind, 46 
The .46. 〈◊〉 truth, proceeding only of the gross error of Transubstantiation  whole Christ is verily present (for now that he is risen again from the dead, his Flesh and Blood can be sundered no more, because he dieth no more) this healthful Sacrament is of true Christian people with no less fruit received under one kind, then under both. The Sacramentaries that believe not the truth of Christ's Body and blood in this holy Sacrament, I remit to sundry godly treatises made in defence of the right faith in that point. I think it not necessary here to treat thereof, or of any other matter▪ which M. jewel hath not as yet manifestly touched in his sermon.   

The B. of Sarisburie.  
The former article of Private Mass, by M. hardings own confession proceedeth not from God, but from the negligence of the people: but the abuse of the Communion under one kind, from whence so ever it first proceeded, standeth now only upon the wilfulness of the Priests: who seeing, and knowing the Institution, and Commandment of Christ, yet notwithstanding have devised ways against their own knowledge, violently to repel the same. And that the whole case may the better appear, the Question, that standeth between us, is moved thus: Whether the holy Communion at any time within the space of six hundred years after Christ, were ever Ministered openly in the Church unto the People under one Kind.  
For proof whereof M. harding hath here brought in Women, Children, Sick folks, Infants, and Mad men: that these have sometimes received the one kind: some in their Private houses: some in their death beds: some otherwise, as he did before, for proof of his Private Mass. If in all this long treaty, he have brought any one example, or proof sufficient, of the Ministration in one kind openly used in any Church, it is good reason he be believed.  
But if he after all these vaunts, having published such a book, as all the world, as it is supposed, 
Difference between Priest and Say.  is not able to answer, have hither to brought no such, neither example, nor proof, then may we justly think, there is nothing to be brought at all: but that by his eloquence and fair speech, he seeketh to abuse the simplicity and ignorance of his Reader.  
The Council of Basile above one hundred and thirty years paste, 
Concil. Basil.  made no conscience to grant the use of both kinds unto the kingdom of Bohemia: and this Council now presently holden at Trident, 
Concil. Trident.  upon certain conditions hath granted the same to other kingdoms, and Countries: and were it not, they should seem to confess, the Church of Rome hath erred, they would not doubt to grant the same freely to the whole world. None of them all can tell, neither when, nor where, nor how this error first began. 
St. G. in the Devils' Sophistry. Tertullian. de virginibus velandis.  Some think it sprang only of a certain superstition and simplicity of the people. But whence so ever it first began, as Tertullian writeth of the frowardness, that he saw in certain of his time, it must now needs be maintained, and made good against the truth. His words be these: Consuetudo initium ab aliqua ignorantia, vel simplicitate sortita in usum per successionem corroboratur, & it a adversus veritatem vendicatur. Sed Dominus noster Christ●s Veritatem se, non Con●uetudinem, cognominavit. Viderint ergo, quibus nowm est, quod sibi vetus est. Haereses non tam novitas, quam veritas revincit. Quodcunque adversus veritatem sapit, hoc erit Haeresis, etiam vetus consuetudo. Custom, either of simplicity, or of ignorance, geatinge once an entry, is enured, and hardened by succession: and then is defended against the truth. But Christ our Lord called himself the Truth, and not Custom. Let them take heed therefore, unto whom the thing seemeth new, that in itself is old. It is not so much the novelty of the matter, as the truth that reproveth an Heresy. What so ever savoureth against the truth, it is an heresy, be the Custom thereof never so old.  
To come near the matter, Unity, saith M. harding, is the substance of this Sacrament, and who so receiveth not the same in Unity, receiveth a testimony against himself. As this is true, & avouched by S. Augustine, and of our parts not denied, so is it also true that S. Ambrose writeth, 
Ambros. 1. Corinth. 11.  Indignus est Domino, qui aliter Mysterium celebrat, quàm ab eo traditum est. Non enim potest devotus esse, qui aliter praesumit, quam darum est ab authore. He is unworthy of the Lord, that doth otherwise celebrate the Mystery, than it was delivered of the Lord. For he cannot be devout, that taketh it otherwise, than it was given of the author. But this excuse under the pretence and colour of unity, seemeth to import some default. For what, think these folk, that unity cannot stand without the breach of Christ's Institution? Or that the Apostles, and holy Fathers, that ministered the Communion under both kinds, were not in unity? Or that there was never unity in the Church for the space of a thousand, four hundred and more years after Christ, until the Council of Constance, where this matter was first concluded? Herein standeth that Mystical Unity, that one Bread is broken unto all, and one Cup is delivered unto all, equally without difference: 
Chrysosto. in. 2.  and that, as Chrysostom saith, in the reverend Sacrifice, 
Corint. hom. 18.  there is no difference between the Priest and the people, but all is equal. But our adversaries have herein forced a difference between the Priest, and the people, without cause: and say, There must needs be such a difference.  
And when the French King, 
johan. Sleidanus. li. 9  who until this day receiveth still in Both Kinds, had moved his Clergy, wherefore he might so do more than others, they made him answer, 
Gerson in Tractatu contra haeeresim communicandi Laico● sub utraque specie. Gabriel Biel.  for that kings are anointed, as well as Priests. Gerson saith, that if Say men should Communicate under both kinds as well as Priests, Dignitas sacerdotis, non esse● supra dignitatem Laicorum, The dignity of the Priest should not be above the dignity of Say men. And Gabriel Biel extolleth the Priest above our Lady, & all hallows, because he may Communicate under both kinds, and they cannot. And so have they altered the Sacrament of equality, 
Whole Christ in either part.  and unity: and made it a Sacrament of difference and dissension.  
The fruit of the Sacrament (saith M. harding) hangeth not of the forms of Bread and Wine. This is a strange form of speech unto the ignorant, that knoweth not what these forms mean. Beware, good Reader: for under this word there lieth a snare. 
1. Corin. 11.  S. ●●ule five times in one place calleth it Bread: but this man saith, it is the Form, the Appearance, and show of Bread: but he would have thee believe, that in deed it is no Bread.  
We know well, The fruit of the Sacrament standeth not, neither in the Forms, nor in the Bread, or Wine, which are outwardly received with the bodily mouth: but in the Flesh and Blood of Christ, which only are received spiritually into the soul.  
He addeth further, Whole Christ is under either kind: therefore he that receiveth in one kind only, hath no wrong. If any ancient Doctor had said the same, it might the rather have been believed. But M. harding of false Principles of his own, thinketh he may boldly gather the like Conclusions. These toys are sufficient to please vain fantasy: but they are not sufficient to content a godly conscience. But doth M. Harding so surely know, that whole Christ is in either kind, and did Christ himself not know it? Or if Christ did know it, was not he able to break his own ordinance, & to provide for this inconvenience, as well as others? We know, and it is our belief, that Christ's whole Humanity both Flesh and Blood is in Heaven. But that the same humanity of Christ is in the Sacrament, in such gross sort, as is supposed by our adversaries, notwithstanding many bold vaunts thereof made, yet was it hitherto never proved. And although this matter be moved by M. Harding out of season, as being no part of this Question, yet I think it not amiss briefly to signify by the way, what the old Catholic Fathers have thought of it.  
Consentius demandeth this question of S. Augustine, 
Lib. Epist.  whether the Body of Christ being now in Heaven, 
Epist. 146.  have in it blood or no. Here to leave S. Augustine's answer, it is easy for any man to consider, if Consentius had been persuaded, as M. harding would seem to be, that Christ's Body hath Blood in it in the Sacrament, he would never have moved this question of the Body of Christ, that is in Heaven. To leave these new fantasies, whereof it doth not appear, that ever the old Catholic Doctors made any report, we must understand, that the Bread is the Sacrament of Christ's Body, and the Wine is the Sacrament of his Blood. So saith Beda, 
Beda in Lucam ca 22. li. 6.  Panis ad Corpus Christi Mystic●, Vinum refer●ur ad Sanguinem. The Bread in Mystical manner hath relation to the Body of Christ: the Wine hath relation unto his Blood. So likewise saith S. Paul, The Bread that we break, is it not the Communication of the Body of Christ? And the Cup of the blessing, which we bliss, is it not the Communication of the Blood of Christ? S. Paul saith not, each part is in other: but each hath a peculiar signification by itself.  
But if it were so as M. Harding, and certain others of late days have grossly imagined, yet notwithstanding the people taking but one kind only, receiveth injury, as M. harding may see by Alexander of Hales, and Durandus, and other of his own Doctors. Alexander's words be these, Licet illa sumptio, quae est in accipiendo sub una specie, 
Alexander. 4. q. 53. M. 1.  sufficiat, tamen illa quae est sub duabus, est maioris meriti. Although that order of receiving the Sacrament, which is under one kind, be sufficient, yet the other which is under both kinds, is of greater merit. And immediately after: Sumptio sub utraque specie, quem modum sumendi tradidit Dominus, est ma●oris efficaciae, & maioris complementi. The receiving under both kinds, which order the Lord delivered, is of greater strength, 
Alexander. 4. q. 40. M. 3. art. 2.  and of greater fullness. And the same Alexander again saith, Totus Christus non continetur sub utraque specie Sacramentaliter: sed Caro tant●m sub specie Panis, & sanguis sub specie Vini. Whole Christ is not contained under each kind by way of Sacrament, but the flesh only under the form of Bread, and the Blood under the form of Wine. The like might be reported out of Durandus, and others. Here M. hardings own Doctors confess, that the people receiving under one kind, receiveth, not the full Sacrament, nor the Blood of Christ by way of Sacrament: and that their doing therein is of less strength & merit, than the doing of the Priest. Wherefore M. harding in saying The people receiving only under one kind taketh no injury, doth the people double injury.  
But to pass over these Scholastical subtle points, it behoveth us to know, that Christ the Son of God, appointed the Sacrament of his Body to be given in Bread, and the Sacrament of his Blood to be given in Wine. These be the holy Mysteries of Christ's Body and Blood. We may not here account what may be in either of them by the drift of vain fantasy: but rather we ought to consider, what Christ in the first Institution hereof did, and what he commanded to be done. Neither do we here condemn the Church, as it pleaseth M. Harding unjustly to charge us: but we wish, and pray to God, that his whole Church may once be reform after the example and Institution of Christ: without whom the Church is no Church: neither hath any right, or claim without his promiss: nor any promiss without his word.  
Now, whereas M. harding saith, The reasons that we make for the maintenance of Christ's Institution, are so slender, If he had first weighed his own, perhaps he would the more favourably have reported ours. I mean not the reasons, that others of that side have taken of men's Beards, of fear of the Palsy and shaking, or other diseases, or inconveniences that may happen: but even of the same, that he hath here planted in the first rank, and entry of his cause. The first is this:  
It is a Sacrament of unity: Therefore if it be abused, we may seek no redress.  
The second is this: The fruit of the Sacrament dependeth not of the forms of Bread and wine: Therefore we may break Christ's Institution.  
The third is this: Whole Christ (as M. harding saith) is in either part of the Sacrament: Therefore there is no wrong● done in barring the people from one kind. Certainly these reasons seem very slender, and specially to countermand the plain Word of God. The sentence that S. Basile useth in this case, is very terrible. 
Basil. Moral. Summa. Ca 14.  Who so forbiddeth the thing that God commandeth: and who so commandeth the thing, that God forbiddeth, is to be holden accursed of all them that love the Lord.   

M. harding. The second Division.  
Now concerning th●outwarde forms of Bread and Wine, 47 
The .47. Untruth. For the Bread and Wine signify the body and blood of Christ: the whiteness, the roundness, and other outward forms signify nothing  their use is employed in signification only, and be not of necessity, so as grace may not be obtained by worthy receiving of the Sacrament, unless both kinds be ministered. Therefore in consecrating of the Sacrament, according to Christ's Institution, both kinds be necessary: for as much as it is not prepared for the receiving only, but also for renewing and stirring up of the remembrance of our lords death. So in as much as the Sacrament serveth the Sacrifice, by which the Death and Oblation of Christ is represented, both the kinds be requisite: that by divers and sundry forms, the blood of Christ shed for our sins, and separated from his body, may evidently be signified. But in as much as the faithful people do receive the Sacrament, thereby to attain spiritual grace and salvation of their souls, diversity of the forms or kinds, that be used for the signification only, hath no further use ne profit. But by one kind, because in it whole Christ is exhibited, abundance of all grace is once given: so as by the other kind thereto over added (which giveth the same and not an other Christ) no further augmentation of spiritual grace may be attained. In consideration of this, the Catholic Church taught by the Holy Ghost all truth, Whiles in the daily Sacrifice the memory of our lords Death and Passion is celebrated, for that it is necessary therein, to express most plainly the shedding and separating of the Blood from the Body, that was Crucified: hath always to that purpose diligently used both kinds of Bread and Wine. But in distributing of the blessed Sacrament to Christian people, hath used liberty (which Christ never imbarred by any commandment to the contrary) so as it hath 48 
The .48. untruth. The church never thus ministered the Sacrament unto the people in any ope● Congregation within the space of six hundred years.  ever been moste for the behoove and commodity of the receivers: and hath ministered sometimes both kinds, sometimes one kind only, as it hath been thought most expedient, in regard of time, place, and persons.   

The B. of Sarisburie.  
Here is much talk, and no proof. I grant, the Priest if he minister the Communion orderly, and as he should, doth renew the memory of Christ's Passion, according to his own commandment, Do this in my remembrance. Yet all this concludeth not directly, That therefore Christ's ordinance may be broken. Neither is it yet so clearly proved, that the priest in his Mass representeth the separation of Christ's Blood from his Body. For, beside that there is no ancient Doctor here alleged for proof hereof, I might well demand, by what words, by what gesture, or to whom doth he represent this Separation? His words be strange: his gesture secret: the people neither heareth, nor seeth aught, nor knoweth what he meaneth. And being granted, that the Separation of Christ's Body and Blood, is represented in the holy Mysteries, yet how knoweth M. harding, that the priest ought more to represent the same, than the people? Doubtless Christ's Blood was shed indifferently for all the faithful, as well for the People, as for the Priest: between whom and the people, as I have before showed out of S. Chrysostom, 
Chrysost in. 2. ad Corin. Hom. 18.  in this case there is no difference. For whereas M. harding taketh the name of Sacrifice for some show of proof in this matter, it behoveth him to know, that not only the portion received by the priest, but also the portion that is distributed unto the people, is of the old Fathers called a Sacrifice. S. Augustine hath these words, In Carthage the manner was, that Hymns should be said at the Aultare out of the Book of Psalms, 
Retracta. lib. 2.  either when the Oblation was made, or when the thing that was offered, was divided unto the people.  
By these plain words we may see, that both the priest and people received one Sacrifice. And Clemens (as M. harding calleth him, the Apostles fellow) saith thus, 
Clemens Epist. 2.  Tanta in Altario Holocausta offerantur, quanta populo sufficere debeant: Let there be so many Sacrifices offered at the Altar, as may suffice for the people.  
And whereas it is further said, that the priest by receiving both parts in several, expresseth, as it were, unto the eye, how Christ's Body and Blood were done asunder, the Scriptures, and ancient Fathers, have taught us otherwise, that not any gesture of the priest, but the very Ministration of the holy Communion, and the whole action of the people, expresseth unto us the manner and order of Christ's death. S. Paul saith, As often as ye shall eat this Bread and drink this Cup, 
1 Cor. 11.  ye shall declare the lords death until he come. And this, S. Paul writeth, not only to the priests, but also to the whole Congregation of the Corinthians. And in like sort writeth S. Augustine touching the same, Cum frangitur hostia, & Sanguis de Calais in ora fidelium funditur, quid aliud quàm dominici Corporis in Cruce immolatio, 
De Con. Dist. 2. Cum frangitur.  eiusque Sanguinis de latere effusio designatur? When the Oblation is broken, and the Blood from the cup is powered into the mouths of the faithful, what thing else is there signified, but the offering of the lords Body upon the Cross, and the flowing of his Blood from his side? Thus it is clear, that the separation of Christ's Body and Blood, is represented as well by the People, as by the Priest. Wherefore to devise a difference without cause, and of the same to conclude an error, it is double folly.  
The diversity of forms and kinds (saith M. harding) serveth for signification only, and hath no further use ne profit. notwithstanding this saying were otherwise true, yet the issue thereof seemeth dangerous. It is our part to be obedient, and not to discuss, or rectify God's Commandments: and to say, any thing that Christ the Son of God hath appointed us to do, is utterly void of use and profit. As for the liberty of the Church, that is here claimed, if we should demand where, and when it was granted, perhaps the Chartar would not be found. The liberty of the Church, is not to be against God, nor to control any his ordinance. Neither hath M. harding yet proved, that the Church within six hundred years after Christ, in open Congregation and assembly of people (which is the state of this question) ever used any such kind of liberty.  
In these words M. harding hath privily couched sundry arguments, which of what value or force they be, I pray thee (Gentle Reader) to understand.  
The first is this, The priest Consecrateth the Sacrament: Therefore the people is not bound to receive in both kinds.  
The second is this, The priest offereth the Sacrifice, and representeth the separation of Christ's Body and Blood: Ergo, it is sufficient for the people to receive in one kind.  
The third is this, The Church hath her liberty, Ergo, she is not bound to Christ's Institution.  
Alas how slenderly hang these things together? Yet these are the arguments, that, as it is supposed, are never able to be answered.   

M. harding. The .3. Division.  
As touching the words of Christ, Bibite ex hoc omnes: Drink ye all of this: They pertain to the Apostles only, and to their successors. For to them 49 
The .49. Untruth. For these words pertained as well to the people, as to the priests, as shall appear.  only he gave commandment to do that, which he did in his supper, 
Ante passionem nobis solis praecepit hoc facere, inquiunt Apostoli apud Clementem. li. 8. Constitu. Apostolicarum Cap. ultim.  as Clement saith: to them only saying, do this in my remembrance, he gave Commission to consecrate, offer, and to receive the Sacrament in remembrance of his death and passion, by the same words ordaining them priests of the new Testament. Wherefore this belongeth not to the lay people, neither can it justly be gathered by this place, that they are bound of necessity, and 
a Here M. harding altereth the case.  under pain of deadly sin to receive the Sacrament under both kinds.   

The B. of Sarisburie.  
When I read these words of M. hardings, I am stricken with horror, to consider the terrible judgement of God. It is much to be feared, that he, that is led away of this sort, offendeth not of ignorance, for so were the fault the more pardonable, but against the manifest known truth, and against the spirit of God. For whereas Christ saith, Drink ye all of this, if he will follow the letter, the words be plain, that all should drink. If he will leave the letter, and take the meaning, S. Paul hath opened it. For writing unto the whole Congregation at Corinthe, 
1. Cor. 11.  he saith thus, As often as ye shall eat this Bread, and drink of this Cup, ye shall declare the lords death until he come. If he doubt S. Paul, yet the very practice, and continual order of the Primitive Church, fully declareth what Christ meant. And they say, Consuetudo est optima interpres Legis. Custom is the best Interpreters of the law. If he will take neither the words of Christ, nor Christ's meaning, than I know ●ot how to deal with him.  
Once again he bringeth forth Clement the Apostles fellow. And what Clement? verily even the same, that ministered and delivered the holy Communion to the faithful, that then were in Rome, under both kinds, as appeareth by the long usage of that Church, even as Christ delivered it to his Disciples: and M. harding is not able to show, that the same Clement ever ministered otherwise. He seeth, & knoweth, that the word Omnes, is against him: the meaning against him: The practice of the Church against him: his own Clement against him. Yet he beareth his countenance so, as if all were with him. To be short, if Christ, when he said, Drink ye all, meant not that all should drink, why did S. Paul and all the Apostles, and the whole primitive Church expound it, and practise it, as though he had meant so: And if he meant so, why doth M. harding deceive the world, and say, he meant not so?  
But Clement saith, Christ spoke these words, do this in my remembrance, only unto the Apostles. Therefore (saith M. harding) These words, drink ye all, pertain to the Apostles only, and to their successors. understand, good Reader, that Clement in the place here alleged, speaketh not one word, either of one kind, or of both: but only saith thus, That Christ appointed his Apostles to the office of the holy Ministration, which he calleth the spiritual oblation. Therefore thou mayst see, 
Spiritualis hostia.  that M. harding shewing the one thing for an other, and of the same concludinge what him liketh, cannot seem to deal plainly.  
The argument that hereof is gathered, standeth thus: Clement saith, that Christ gave only unto his Apostles, the office of the ministery, and authority to offer the spiritual Sacrifice, Ergo, these words, drink ye all of this, pertain nothing to the people. Here is a very faint conclusion. For by force of this reason, he may take from the people both parts of the Sacrament, as well as one, and so leave them no Sacrament at al.   

M. harding. The .4. Division.  
And this understood they which above one hundred years past, 50 
The .50. Untruth. They changed not, but restored the old custom.  changing the old custom of the Church of receiving the Communion under one kind by their private authority, would needs usurp the Cup also. For seeing themselves not to have sufficient proof, and warrant for their doing, 
joan. 6.  of these words, drink ye all of this, the better to bolster up their new fangled attempt, they thought it better to aliege the words of Christ in S. john. Except ye eat the flesh of the Son of man, and drink his blood, ye shall not have life in you: which words, for all that our new Masters of forty years paste, will to be understanded of the spiritual, and not of the Sacramental eating, as it may be, and is taken for both, of the Doctors, viewed a part: Yet in all that Chapter, there is no mention of the Cup, nor of Wine at al. Wherefore they that cry so much on the institution and commandment of Christ, cannot find in all the Scriptures neither commandment, where he gave charge, the Sarcament so to be given, neither so much as any example, where Christ gave it under both kinds to any other then to th'apostles. Where as contrariwise it may be showed of our part, that the Sacrament was given under one kind only to the two Disciples, that went to Emaus. 
Luc. 24.  For that the Bre●de, which Christ there took, Blissed, Brake, and gave to them, was not simple and common Bread, but the Sacrament of the Body and Blood of Christ. For so 
a In Matthaeun hom. 17.  Chrysostom, 
b De consensu evang li. 3. ca 25.  Augustine, 
c In Lucam.  Bede, and 
d In Lucam. Act. 2.  Theophylacte, with one accord do witness. It appeareth also, that the Communion under one kind was used at Jerusalem among Christ's Disciples, by that S. Luke writeth in th'acts of the Apostles of the breaking of the Bread. If M. jewel here think to avoid these places by their accustomed figure, Synecdoche, among his own sect happily it may be accepted: but among men of right and learned judgement, that shift will seem over weak and vain. Now to conclude touching the sixth Chapter of S. john, as thereof they can bring no one word mentioning the Cup, or Wine, for proof of their both kinds: so it showeth, and not in very obscure wise, that the form of Bread alone is sufficient, whereas Christ saith, Qui manducat panem hunc, vivet in aeternum, he that eateth this Bread, shall live for ever.   

The B. of Sarisburie.  
In these words M. harding chargeth not only us, but also the Apostles of Christ, and all the Fathers of the Primitive Church, with great oversight: who in their times ministered the holy Sacrament unto the vulgar people, as it is now supposed by these men, without any example of Christ, and without Commission.  
touching the Institution of Christ, I have already said so much, as unto a quiet mind may seem sufficient. Yet for further declaration, I would demand of M. harding, what thing he requireth to Christ's Institution. If Words, Christ's words be plain: If Example, Christ himself ministered in both kinds: If Authority, Christ commanded his Disciples, and in them all other Ministers of his Church, to do the like: If Certdi●etie of his meaning, The Apostles endued with the Holy Ghost, so practised the same, and understood, he meant so: If Continuance of time, he bad the same to be continued until he come again. If neither the Words, nor Example, nor Commandment of Christ, nor the understanding & practice of the Apostles, can warrant us Christ's Institution, alas what warrant then have they, that being utterly void of all these things, only stay themselves, 
St. Gard. in the devils sophistry  as it is confessed by the best of that side, by the simple devotion of the people? When Christ had delivered both kinds unto his Disciples, he said unto them, This do ye, the same, that ye see, I have done. But where did Christ ever say, Minister unto yourselves one way, and an other way unto the people: or, Receive ye in both kinds, and let all the rest receive in one?  
Although these things be plain, and evident of themself, yet that the folly of these men may the better appear, it shallbe good to hear the report of one of their own Doctors touching these matters. One Gerardus Lorichius, 
Garardus Lorichius in .7. part Canonis.  in a book that he wrote De Missa publica proroganda, hath these words:  
Sunt Pleudocatholici, qui reformationem Ecclesiae quoquo modo remorari non verentur. Hi ne Laicis altera species restituatur, nullis parcunt blasphemijs. Dicunt enim, Christum solis Apostolis dixisse, Bibite ex eo omnes. Atqui verba Canonis habent, Accipite & manducate ex hoc omnes. Hic dicant, oro, num & hoc ad solos dictum sit Apostolos. Ergo Laicis & à specie panis est abstinendum: Quod dicer●●st haeresis, & blasphemia pestilens, & execrabilis: Consequitur ergo, utrunque verbum dictum esse ad omnem Ecclesiam.  
They be false Catholics (saith this man) that are not ashamed by all means to hinder the Reformation of the Church. They, to th'intent the other kind of the Sacrament may not be restored unto the Say people, spare no kind of blasphemies. For they say, that Christ said only unto his Apostles, Drink ye all of this. But the words of the Canon (of the Mass) be these, Take and eat ye all of this. Here I beseech them, let them tell me, whether they will have these words also, only to pertain unto the Apostles. Then must the lay people abstain from the other kind of the Bread also. Which thing to say, is an Heresy, and a pestilent, and a detestable blasphemy. Wherefore it followeth, that each of these words was spoken unto the whole Church. Thus far Lorichius, an earnest defender of Transubstantiation, of the Pope's Supremacy, and of Private Mass: lest M. harding should say, he were one of Luther's Scholars, and so except against him, as being a party. And Leo sometime Bishop of Rome, hearing of certain that used to dip the Bread in the Wine, and so to deliver it to the people, had no way to reform them, but only by Christ's Institution. For thus he saith. 
De con. dist. 2 Cum omne.  Quod pro complemento Communionis▪ intinctam tradunt Eucharistiam populis, nec hoc prolatum ex evangelio testimonium receperunt. Whereas for accomplishment of the Communion, they dip the Sacrament, and deluer it unto the people, they have not received this witness of the Gospel. He addeth further: Seorsum enim Panis, & seorsum Calicis, commendatio memoratur. For the delivery of the Bread, and the delivery of the Cup, are mentioned asunder. And thus he speaketh of the ministration of the Sacrament, that is due not only to the priests, but also to the people.  
The learned men of Bohemia s●we they could have no hold of Christ's Institution, and therefore to maintain their new fangled attempt, as it pleaseth M. harding to ter●e it, they were 〈◊〉 to take the words of Christ out of the sixth Chapter of john, unless 〈…〉 flesh of the Son of man, and drink his blood, ye shall have no life in you. But these words in the sixth Chapter of S. john, saith M. harding, our new Masters will have expounded of the spiritual, not of the Sacramental eating. Of the Bohemians, I cannot see why they should be called new fangled. Their request was none other, but that they might continue the order of the Primitive Church, 
Par. 3. q. 80. art. 12.  which Thomas of Aquine saith, had continued in diverse Churches from the Apostles until his time, for the space of a thousand and three hundred years without controlment. And it may il become a Christian man, and a scholar of thaposto●●que See, to call the doing of Christ, and of his Disciples, new fangled. touching their reasons made in this behalf, I need not to speak. God's name be blessed, they have prevailed with the best learned of the world. What so ever their premises seem to M. harding, their Conclusion was this, that no mortal creature should presume, to disallow the ordinance of the Immortal God.  
But our new Masters, saith M. harding, must needs have these words of S. john expounded of the spiritual eating. If it be either the violence of nature, or the manner of his Catholic doctrine, that driveth M. harding thus to taunt, he must be borne with all: notwithstanding it agreeth not with his promiss. As touching the understanding of the words of Christ, in the sixth of S. john, they are not all new Masters, that have so taken them. For, to leave S. Augustine, Origen, and others of that age, Nicolas Lyra, 
Nicol. Lyra in Psal. 111.  a man of later years, saith, The said words of Christ must needs be taken spiritually, and none otherwise. Thus he saith, Ista intelligi debent de manducatione, & potatione spirituali. Quia sequitur, qui manducat meam Carnem, & bibit meum sanguinem, in me manet, & ego in eo. Quod B. Augustinus exponens ait▪ Hoc est manducare illam escam, & bibere illum potum, in Christo manner, & Christum manentem in se habere: quod nihil aliud est, quam esse in charitate Christi. These words must be taken of the spiritual eating and drinking. For it followeth, he that eateth my Flesh, and drinketh my Blood, dwelleth in me, and I in him: Which thing S. Augustine expounding, saith thus, This is the eating of that food, and the drinking of that drink, for a man to dwell in Christ, and to have Christ in him dwelling: which thing is nothing else, but to be in the love of Christ. Here we see, that Nicolas Lyra a man that lived two hundred years ago, and therefore no very new Master, expoundeth these words of the spiritual eating.  
Yet M. harding saith, The same place may be taken also of the sacramental eating. But Lyra thinketh no, 
Nicol. Lyra in Psalm. 111.  and therefore addeth further: Hoc verbum nihil direct pertinet ad Sacramentalem, vel corporalem manducationem. Nam hoc verbum fuit dictum diu, antequam Sacramentum Eucharistiae esset institutum. Ex illa igitur litera, de sacramentali Communione, non potest fieri argumentum efficax: These words pertain not directly unto the Sacramental or Corporal eating. For it was spoken long before the Sacrament was ordained. Therefore out of this letter, there cannot be made any good argument for the Sacramental Communion.  
Likewise one Michael Uaehe one of late years, 
Michael Vaehe tractatu. 5. contra Lutherum.  a man of M. hardings own side, touching the same matter, writeth thus: Infirmum est argumentum: Quae enim de spirituali manducatione dicta sunt, ille ad sacramentalem torquet. This (saith he) is but a weak reason: For the words that be spoken of spiritual eating, he applieth to the Sacramental eating. Here may M. harding see, besides S. Augustine, Origen, & other old Catholic Fathers, whose words I have not alleged, what men he hath called new Masters. Nicolas Lyra was an English man, and lived two hundred years before Luther: Michael Uaehe was of late years, and wrote namely against Luther. verily if Christ and his Apostles were now conversant in the world, unless they would forsake their own doctrine, they should be called New Masters to, as well as others.  
And not withstanding these words in the sixth Chapter of S. john be spoken, and taken, of the spiritual eating, as it is already proved, yet are they oftentimes by the old Fathers applied unto the Sacrament: but undirectly, as it is above noted by Lyra. To allege the places, specially being so many, and not unknown unto the learned, it would be tedious. Christ's being at Emaus, and the Disciples breaking of Bread at Jerusalem, because it hath pleased M. harding to bring them twice, shall be afterward answered in their places.  
The reasons, that M. Harding hath here gathered, be these: In the sixth Chapter of S. john there is no mention made of the Cup or Wine: Ergo, the people may receive under one kind. This reason is very weak: for he may as well conclude of the same words: Ergo, the Priest may receive under one kind: which he himself saith is against Christ's Institution. He might far better have concluded the contrary. The lay people being faithful & godly, by Faith, and in their hearts do in deed and verily drink the Blood of Christ: Therefore they may drink the Sacrament of the ●ame. And as Eckius a Doctor of that side saith, 
Eckius, In locis communibus.  The people drinketh in the person of the Priest, Therefore, they may drink in their own person, as well, and without danger.  
another reason is this: It doth not appear, that Christ ever ministered in Both Kinds, but only to his Disciples: Ergo, the people may receive in one kind. I marvel, what luck M. harding hath to such Conclusions. For what necessary sequel can there be, either from th'apostles to the people: or from both kinds to one kind: or from an Affirmative to a Negative? The sum of the reason standeth thus: Thapostles are commanded to receive Both Kinds: Ergo, the people is not commanded to receive Both kinds. The weakness whereof is evident, & showeth itself. It will much rather & better follow thus: The people is commanded to receive, as Thapostles received, for there is expressed no difference: The Apostles received in both kinds: Ergo, the people is commanded to receive in both kinds. And thus, notwithstanding it be here stoutly avouched, that we have neither example, nor Institution, yet I trust it doth well appear, that we have both the example of Christ, that ministered the Sacrament in both kinds: and also Christ's Institution, that bade his Disciples to do the same.   

M. harding. The .5. Division.  
Thus our adversaries have nothing to bring out of the Scriptures against the use of the Catholic Church, in ministering the Communion under one kind. And yet they cease not crieinge out upon the breach of Christ's express commandment. And M. jewel for his part in his first answer to D. Cole, saith, that the Council of Constance pronounced openly against Christ himself. But for as much as they are so hot in this point, I will send them to Martin Luther himself their Patriarch, that either by his sobriety in this matter they may be somewhat colded, or by his, and his Scholar's inconstancy herein, be brought to be ashamed of themselves. Though the places be well known, as oftentimes cited of the Catholic writers of our time against the Gospelers, yet here I think good to rehearse them, that the unlearned may see, how themselves make not so great a matter of this article, as some seem to bear the people in hand it is. Luther writeth to them of Bohemiae these very words. Quoniam pulchrum quidem esset, utraque specie Eucharistiae uti, & Christus hac in re nihil tanquam necessarium praecepit: praestaret pacem & unitatem, quam Christus ubique praecepit, sectari, quàm de speciebus Sacramenti contendere. Where as it were a fair thing (saith he) to use both kinds of the Sacrament, yet for that Christ herein hath commanded nothing, as necessary, it were better to keep peace and unity, which Christ hath every where charged us with all, them to strive for the outward kinds of the Sacrament. Again his words be these in a declaration that he wrote of the Sacrament. Non dixi, neque consului, neque est intentio mea, ut unus aut aliquot Episcopi, propria authoritate alicui incipiant utramque speciem porrigere, nisi ita constitueretur & mandaretur in Concilio generali. Neither have I said, nor counseled, nor my mind is, that any one, or more Bishops, begin by their own authority, to give both kinds (of the Sacrament) to any person, unless it were so ordained, and commanded in a general Council.   

The B. of Sarisburie.  
It grieveth M. harding that we should say, the Council of Constance decreed against Christ himself, and therefore he sendeth us to Luther himself, that, seeing his inconstancy, we may be ashamed of ourself. And thus with one poor syllable, he thought it good merrily to refresh himself: & yet touching inconstancy, wherein he so triumpheth against D. Luther, he seemeth utterly to have forgotten himself. For it is known to the world, that D. Luther in all his life, never changed but once; & that from manifest error to the open confessed truth. But M. harding, upon how good occasions I will not say, hath changed his doctrine, and whole faith, twice within the space of two years. And so much would I not now have touched, saving only to put him in remembrance of himself.  
That the determination of the Council of Constance was against Christ, 
De Missa publica proroganda. 1. Corinth. 11.  besides Gerardus Lorichius, a Doctor of M. hardings own School, who affirmeth it in vehement words, what can there be so plain, as that S. Paul writeth unto the Corinthians? That I received of the Lord, the same have I delivered unto you. After he mentioneth each kind apart, & showeth, that as Christ took the bread, so he also took the Cup: & that the Apostles received both at Christ's hands, not only for themselves, but also to the use, & behoove of the people. Therefore, where as M. harding crieth so often against us, that the delivery of the Cup unto the people, is no part of Christ's Institution, if he had considered these things well, or had conferred herein with the old Catholic Fathers, he would have better advised himself. 
Cyprian. lib. 2. Epist. 3.  For in steed of many, for shortness sake, to allege but one, S. Cyprians words in this matter be very plain. Quidam vel ignoranter, vel simpliciter, in Calais Dominico sanctificando, & plebi ministrando, non hoc faciunt, quod jesus Christus Dominus & Deus noster huius Sacrificij Author, & Doctor fecit, & docuit. Some there be, that in sanctifieing the Cup, and delivering it unto the people, do not that thing, that jesus Christ our Lord and God, the author and teacher of this Sacrifice, both did, and taught. 
Ad originem Traditionis Dominicae. Quod mandatum est.  And addeth further, If any man be in this error, seeing the light of the truth, let him return again unto the root, and unto the original of the lords Tradition. And after in the same Epistle, we keep not the thing that is commanded us, unless we do the same, that the Lord did. In these few words S. Cyprian saith, The Lord both did it, and taught it to be done: He calleth it The lords Tradition: he calleth it The lords commandment. And here cannot M. harding steal away in the mist, & say, S. Cyprian meant all this of the Cup, that the Priest consecrateth for himself: for his very words be plain to the contrary. In Calais Dominico sanctificando, & plebi ministrando, that is, in sanctifieinge the lords Cup, and ministering it unto the people. And if S. Cyprian might well write thus against the Heretics called Aquarij, which in the holy Ministration would use no wine, but in steed thereof did Consecrate water, & ministered it unto the people, much more may we say the same against our adversaries, which Consecrate and Minister unto the people, no Cup at al. Wherefore at th'end of the same Epistle he concludeth with these words: Not to do that thing, that the Lord did, what is it else, then to cast of his Word, and to despise his Discipline, and to commit not worldly, but spiritual robbery, and adultery, while as a man from the truth of the Gospel, stealeth away both the sayings, and doings of the Lord, and corrupteth and defileth God's commandments? So it is written in the prophet Hieremie, what is Chaff in comparison of Corn? 
Hierem. 23.  Therefore will I upon these prophets, saith the Lord, that steal my words each one of them from his neighbour, and deceive my people in their lies, and in their errors.  
The words that Luther wrote to them of Bohemia, and the others here reported, were written by him before God had appointed him to publish the Gospels' a●d therefore are no more to be alleged against him for that he wrote afterward, as note of inconstancy, then M. hardings Sermons preached openly in the 〈◊〉 of king Edward, are to be alleged against that he writeth now.   

M. harding. The .6. Division.  
Thus he wrot● before he had conceived perfit hatred against the Church. But after that he had been better acquainted with the Devil, and of him, appearing unto him sensibly, had been instructed with arguments against the Sacrifice of the Mass, 51 
The 51. untruth, joined with a slander. Never man sp●ke more reverently of the Oblation of Christ upon the Crosse.  that the memory of our Redemption by Christ wrought on the Cross, might utterly be abolished▪ 〈◊〉 wr●te hereof far otherwise. Si quo ca●u Concilium statueret, minime omnium nos vellemus utraque specie potiri●imo tunc primum in despectum Concilij, vellemus aut una, aut neutra, & nequaquam utraque poti●●, & eos plave anathema habere, quicunque talis Concilij authoritate potirentur viraque. ●f in any case the Council would so ordain, we would in no wise have both the kinds: but even then in despite of the Council, we would have one kind, or neither of them, and in no wise both: and hold them for accursed, who so ever by authority of such a Council would have both. These words declare, what spirit Luther was of. They show him like himself. Who so ever readeth his books with indifferent judgement, shall find that sithence the Apostles time, never wrote man so arrogantly, ne so despitefully against the Church, nor so contrarily to himself. Which marks be so evident, that who so ever will not see them, but suffereth himself to be carried away into error▪ hatred of the Church, and contempt of all godliness, either by him, or by his scholars: except he repent and return, he is guilty of his own damnation, utterly overthrown, and sinneth inexcusably, as one condemned by his own judgement. But for excuse hereof, in his book of the Captivity of Babylon, he confesseth, that he wrote thus, not for that he thought so, nor for that he judged the use of one kind unlawful, but because he was stirred by hatred and anger so to do. His words do sound so much plainly. Provocatus, imo per vim raptus. I wrote this, saith he, otherwise than I thought in my heart, provoked, and by violence pulled to it, whether I would or no. Here I doubt not, but wise men will regard more, that Luther wrote when his mind was quiet and calm, then when it was enraged with blusteringe storms of naughty affections.   

The B. of Sarisburie.  
There is nothing so easy as to speak ill. There was nothing further of from Luther's mind, then upon any determination of any Council, to minister the Sacrament under one kind, and so to break Christ's Institution into halves. But he thought it not meet, that God's truth immortal, should hang of th'authority of a mortal man, and stand for true no further, ●hen it should please a man to allow of it. notwithstanding such interest and authority the Pope hath claimed to himself, 
Extra de Consti. Licet Romanus. Sylvester Prierias, Magister Palatij.  ●orcinge the world to believe, as he himself writeth, That he hath all right and law in the closet of his breast. And one Sylvester Prierias governor of Pope Leos Palace, was not ashamed nor afraid, to write these words, A Doctrina Romanae Ecclesiae, & Romani Pontificis, sacra Scriptura robur, & authoritatem trahit. The holy Scripture taketh strength, and authority of the Church, and Bishop of Rome. This was the thing, that D. Luther misselyked; and thought intolerable. And therefore he said, he would have God's word received, only because it is God's word, and spoken by him, not because it is authorized by a Council: and if the Council would allow the Ministration in one kind, then, he said, he would use Both, because Christ in his Institution appointed Both. But if the Bishops in the Council would agree upon Both kinds, as a matter standing wholly in their pleasures, as though they had full power to control, or to ratify the will of God, then, he said, he would have no regard unto the authority of such a Council, that setteth itself above God, but rather would use one kind only, or none at al. For this cause M. harding reproveth Doctor Luther so bitterly, and calleth him arrogant: because he would not have Gods will subject to the will of man.  
Yet it appeareth that S. Paul in the like case did the like. 
Actor. 16.  For not withstanding he had Circumcised Timothée, yet when he saw certain come in, that would needs force the same upon Titus also, and so make it necessary, he withstood them stoutly, 
Galat. 2.  and would not yield. Thus he writeth: Neither was Titus that then was with me, compelled to be Circumcised, for the coming in of certain false Brethren, which came upon us to try out our liberty, that we have in Christ jesus, to the intent to bring us into bondage. Unto whom we gave no place by yielding, no not for any time, that the truth of the Gospel might remain among you.  
Eusebius in his story saith, 
Eusebius, lib. 2. ca 2.  there was an old law in Rome, that no Emperor should consecrate a God, unless the same God had been first allowed by the Council. Tiberius' being Emperor, when he heard of the wonderful works, that were wrought by Christ in jewrie, thought therefore he was a God, and promoted a bill unto the Council, that Christ might be proclaimed, and taken for a God. But the Council was otherwise bent, and would allow him for no God. Tertullian laugheth at their folly. 
Tertul. in Apologetico.  His words be these: Apud vos de humano arbitrio divinitas pensitatur. Nisi homini Deus placuerit, non erit Deus. Homo iam Deo propitius esse debet. Amongst you the divinity and state of God, is weighed by man's judgement. unless God please man, God (Amongst you) shallbe no God. Now therefore, man must be good and favourable unto his God. The like folly seemeth to be in them, that think God's truth is no truth, unless the Consent of a Council allow it to be truth. 
Ad nobiles Ordinis Teutonici.  To this same purpose Luther wrote a book unto the Knights of the order of Russia, after they had obtained from the Pope a dispensation to marry notwithstanding their vow. He chargeth them, that in any wise they marry not by warrant of that dispensation: otherwise (he saith) they offend God, and be worse than adulterers, as having more regard unto man, then unto God: and having Gods own dispensation, as if it were not sufficient, would seek further for the dispensation of a man.  
Luther wrote not this in the despite of any godly Council, no more than the prophet isaiah, 
isaiah. 8.  when he said Inite Concilium, & dissipabitur. Go, gather your Council, and it shall be broken. But he could not suffer to see God's glory so defaced, that a company of men should presume to allow or disallow his truth, as if it were not true in itself, but must fall, or stand only at their pleasure.  
The rest that followeth, is nothing else, but unseemly slander. But God be blessed, that hath delivered that godly man from lying tongues.  
But Luther (saith M. harding) was contrary unto himself. Even so Marcian the Heretic charged S. Paul, that he spoke against the Ceremonies, & yet himself shaved his head at Cenchreae, 
Actor. 21.  and observed the Ceremonies: that he would not circumcise Titus, & yet had circumcised Timotheus: that he would sometime defend the law, & sometime reprove the law: & so was evermore contrary to himself. And he that had M. hardings spirit, perhaps would no more doubt to find fault with S. Paul for inconstancy, then with Luther. If Luther were ever contrary to himself, yet might no man worse charge him in that behalf, then M. harding. But Luther evermore followed God's calling, & never returned back unto his vomit, neither fought against his own conscience, nor against the manifest known truth. And therefore although he were contrary unto himself, as passing from error unto truth, yet was he not contrary unto God.   

M. harding. The .7. Division.  
Now to put this matter that Luther judged it a thing indifferent, whither one receive the Sacrament under one kind or both, more out of doubt, Philip Melanch●on, his scholar, and nearest of his Counsel, 
In locis communibus.  writeth: Sicut edere suillam, aut abstinere a suilla, sic alterutra signi part uti medium esse. That as it is a thing indifferent to eat Swine's flesh, or to forbear Swine's flesh, so it is also to use, which part of the sign a man listeth. By the word, Sign, he meaneth the Sacrament, liking better that strange word, than the accustomed word of the Church: lest he might perhaps be thought of the brethren of his sect, in some what to join with the Catholics.  
Bucer also is of the same opinion, who in the conference that was had between the Catholics and protestants for agreement in controversies of religion at Ratisbone, confirmed, and allowed this article by his full consent with these words: Ad controversiam quae est de una aut utraque specie, tollendam, cum primis conducturum, ut sancta Ecclesia liberam faceret potestatem, Sacramentum hoc in una, vel in utraque specie sumendi. Ea tamen lege, ut nulli per hoc detur occasio, quem usum tantopere retinuit Ecclesia, temerè condemnandi, aut invicem judicandi. That the controversy for the one, or both kinds, may be taken away, it shall be very well done, that holy Church made it free, to receive this Sacrament in one or both kinds: yet under such condition, as hereby no occasion be given to any body, rashly to condemn the use, which the Church hath so long time kept, nor to judge one an other. Sooth he which would have it free and at liberty, to receive the Sacrament under one or both kinds, and holdeth opinion, that the old custom of the one kind only is not to be condemned, seemeth plainly enough to confess, that nothing hath been instituted or commanded of Christ touching this matter, as necessary to salvation.  
Thus we may see plainly, that they which have divided themselves from the Mystical body of Christ, that is, his Church, who were of greatest learning and judgement, make it a matter indifferent (as it is in deed of itself left to the liberty of the Church) whether the Sacrament be ministered under one kind, or both. And thus much hath been confessed against M. jewel, and his sect, not only by the learned adversaries of the Church in our time, but also by a learned man of Bohemia above six score years past. His name is john Przyxsam, of whose writings, some are set forth in print. This learned man, where as he endeavoured to prove the use of both kinds of the words of Christ written by S. john. Except ye eat the flesh of the son of man and drink his blood, ye shall not have life in you, at length uttereth these words according to the eloquence of his time. 
In li. de professione fidei catholicae. Ca 19  Veruntamen hic Deum timens, & mores impios aliorum praecavens, fateor, quòd quaslibet personas de Ecclesia Communioni fidelium sub utraque specie repugnantes, damnare aut haerericare non intendo. But here having the fear of God before mine eyes, and being well aware, I follow not the wicked conditions of others, I grant, that what persons so ever of the Church repine against the Communion of the faithful people under both kinds, I intend not to condemn them, nor to hold them for Heretics. But if it be the commandment of God, that the Sacrament be received of all under both kinds, why should he be forbidden by the fear of God, to condemn those that withstand that order of Communion? seeing that, who so ever goeth against God's commandment, is worthy to be condemned? Therefore by his testimony the use of one, or both kinds is indifferent.  
Thus we are able to allege Luther, Melancthon, Bucer, and that learned Bohemian, for the indifferency of the Communion to be ministered either under one kind or both. Whereby I mean nor, that the use of the Sacrament is so left to every man's liberty, as he that listeth may require both kinds, and an other may content himself with one kind. Not so: every man is bound to follow the order of the Church: but the Church is not bound of necessity by ●oddes commandment, to minister it under both kinds to the laity.   

The B. of Sarisburie.  
To prove that the half Communion is a thing indifferent, he bringeth forth th'authority of Melancthon, Bucer, & a certain learned man of Bohemia: some of them falsely alleged, & some without any allegation at al. Neither doth he bring them to th'intent to take them for his authors, & to follow them: for they neither in their books, nor in the order of their Churches, ever consented to the breach of Christ's Institution. But herein he bewrayeth his want of old Doctors: for having th'authority of them, he would never have alleged any of these.  
In Melancthon he misseliketh much the manner of his speech, in that he calleth the Sacrament a Sign: which word (as he saith) is strange, and not the accustomed word of the Church. saving that he seeketh occasions, and quarrels without cause, as his wont is, otherwise he knoweth, that a Sacrament hath been called a Sign in all times, 
A Sign.  and ages of the Church.  
Petrus Lumbardus thus defineth a Sacrament, 
Lib 4. dist. 1.  Sacramentum est Signum rei Sacrae. A Sacrament is the Sign of a holy thing. And as it is thought, the very substance and nature of a thing cannot be better known, 
August. De Doctrina Christia. lib. 3. ca 15.  th●n by the Definition. S. Augustine saith, Signa cùm ad res divinas adhibentur, sacramenta vocantur. Signs, when they be applied to godly things, be called Sacraments. And again, writing of the difference that is between the Sacraments of the Old Law, 
In johan. Tractatu 45.  and of the New, he saith thus, In Signis diversis, eadem fides. The Signs being diverse, the faith is one. And writing against one Adimantus (he saith) Non dubitavit Dominus dicere, 
Augustin. contra Adimantum. ca 12.  Hoc est corpus meum, cùm daret Signum Corporis sui, The Lord doubted not to say this is my Body, when he gave the Sign of his Body. Likewise saith Chrysostom, Si mortuus jesus non est, cuius symbolum, 
Chrysostom. in Matthae. hom. 83.  ac Signum hoc Sacrificium est? If jesus died not, whose token, and whose Sign is this Sacrifice? And lest any man should be deceived in the meaning of this word Sign, 
Augustin. de Doctrina Christ. lib. 2.  S. Augustine himself hath expounded it thus: Signum est res praeter speciem, quam ingerit sensibus, aliud quiddam faciens ex se in cognitionem venire. A Sign is a thing, that besides the sight itself, which it offereth unto the senses, 
De Con. Dist. 2. Signum est.  causeth of itself some other certain thing to come into knowledge.  
Hereby it may appear, that this word Sign, is not so strange, as M. harding would have it seem, nor so unaccustomed unto the Church. Although it mislike him, that we should do, as the old Fathers did, yet he might give us leave, to use such words, and phrases, as the old Fathers used.  
But (he saith) Melancthon, and Bucer accounted it as a thing indifferent. In deed these godly learned men, when they saw, that through the malice of their adversaries, they could not obtain, that Christ's Institution might universally be received, yet they desired at the least, it might be left free without restraint, for every Church to do therein, as they should think good, and that without murmur, or offence of others. And thus far forth their desire was, it might be judged free: not that they thought, Christ had not ordained the Sacrament to be ministered unto the people in both kinds, or that in itself it is indifferent: but that the faithful of God might indifferently, and freely use it without controlment, and that it should not be judged Heresy, to do as Christ had commanded.  
So the godly Fathers at the beginning, when they could not persuade the Princes of the world, with their people, to receive the Gospel, yet they thought they were gainers, and gave God thanks, when they might have place, and liberty for themselves, freely, and with quiet conscience, to meet together, and to preach the Gospel.  
This liberty M. harding cannot like with al. He would have it free for the whole Church to determine of it: but not for every Church particular. This is a shift to deceive the ignorant. For he knoweth well, that all other Churches throughout the world, from the first planting of the Gospel until this day, do still minister the Holy Communion in Both Kinds, as Christ commanded: and that Christ's Institution was never openly, and by consent broken, but only in the Church of Rome: which Church also is not universal, but mere particular: and that the same breach in the same Church of Rome, sprang not of any consent of Bishops, or other learned men, but, as it is proved before, only of the simple devotion of the people. And doth M. harding think, the people may safely break Christ's Institution without any General Council: and may not safely return again to the same, without a general Council? verily there needeth no Council, where as nothing is done by Council.  
touching the indifferency of this matter, whereupon M. harding hath built this whole treaty, and in what sort the breach of Christ's Institution may seem a thing indifferent, I know no better answer, then that is already made by S. Cyprian, who in the like case maketh answer thus: 
Cyprian. li. ●. Epist. 3.  Si quis de antecessoribus meis non hoc obseruavit, & tenuit, quod nos Dominus exemplo, & magisterio suo docuit, potest simplicitati eius de indulgentia Domini venia concedi: nobis veró non poterit ignosci, qui nunc a Domino admoniti, & instructi sumus etc. If any of my predecessors have not followed, and kept that thing, which the Lord by his example, and commandment, hath taught us, he for his simplicity may be pardoned: but (if we wilfully offend) there is no pardon for us, that are already warned, and instructed of the Lord. We give God thanks, that whiles he instructeth us, what we shall do for the time to come, he forgiveth us that is past, because we have e●●ed of simplicity. Thus far forth the breach of God's ordinance may be borne with all by the judgement of S. Cyprian. 
Cyprian. Ad jubaianum de Haereticis Baptizandis.  But he addeth further, Post inspirationem verò, & revelationem factam, qui in eo, quod erraverat, perseverat, prudens & sciens, sine venia ignorantiae peccat, praesumptione a●que obstinatione superatus: After that God hath once opened and revealed (his truth) who so continueth still in his error, willingly and wittingly offendeth without hope of pardon, as being overcome with Presumption, and Wilfulness.   

M. harding. The .8. Division.  
And where as it was ministered in both kinds at Corinth, as it appeareth by S. Paul, and in sundry other places, as we find most evidently in the writings of divers ancient Fathers: Yet the Church hath been moved by diverse and weighty causes, to take order, that the people should receive their Communion under one kind, not only in the Council of Basil, but also in that of Constance, and long before them above a thousand years, in 52 
The .52. untruth. There was no such Canon touched, or once moved in that Council.  the first Council of Ephesus, as many do probably gather, and namely Vrbanus Regius a Doctor of Luther's school, confesseth in his Book De locis Communibus. One cause, and not the least, was, that thereby the heresy of Nestorius might the rather be extinguished, who amongst other errors held opinion 53 
The .53. untruth. Nestorius never dreamt of any such folly. Weighty considerations, wherefore Christ's Institution should be broken.  that under the form of Bread in the Sacrament is contained the Body of Christ without his Blood: and under the form of the Wine, his Blood only without his Body. Many other causes moved those Fathers to take that order, for the avoiding of many inconveniences, dangers and offences, which might happen in the use of the Cup: as unreverence of so high a Sacrament, whereof Christian people at the beginning had a marvelous care and regard: the lothesomenesse of many, that can not brook the taste of wine: the difficulty of getting, and impossibility of keeping wine from corruption, in countries situated near to the north Pole, in that Clime, where is known to be great extremity of cold, beside a number of the like. So that it had been besides reason, to have bound all to the necessity of both kinds.   

The B. of Sarisburie.  
He granteth that S. Paul at Corinthe, and sundry other holy Fathers, in their several Churches ministered the Sacrament in Both Kinds. He might as well have said, all the Apostles, and all the holy Fathers, saving for hindering of his cause. But the Church afterward upon good causes, as it is here alleged, took order to the contrary, and namely to confute the Heretic Nestorius.  
Here must thou mark, good Christian Reader, The Question is, whether M. hardings half Communion, were ever ministered openly to the people in the Church within the space of six hundred years after Christ. For prooufe hereof he allegeth, that this order was allowed in the Counsels of Constance, and Basil, the former whereof, was begun & holden, in the year of our Lord a thousand, 
Anno. 1414.  four hundred and fourteenth: and the same, neither general, nor ever generally received. And what force can he find herein to prove his purpose? It is also probably gathered (saith M. harding) that the same order was taken a thousand years before, in the first Council of Ephesus. Here he is driven utterly to leave his learning, & as he commonly doth, only to hold by bare guess. But if this new device were brought in to confute the Heretic Nestorius, 
Nestorius  why then took it place first in the Counsels of Constance, and Basil, a thousand years after that Nestorius was dead, & his Heresy quite forgotten? If it were so ordered in the Council of Ephesus, why is there no Act, or mention thereof extant in that Council, nor any learned man within a thousand years after to record the same?  
But Vrbanus Regius a Doctor of Luther's School confesseth it. First Urbanus Regius departed this life not above twéentie years ago: and therefore is a very young witness, to testify a thing done so long before. besides this, the Book of Common Places, that is abroad in his name, is nothing else but a heap of things gathered together by long reading, as the manner of students is, out of divers and sundry books, and that as well of the one side, as of the other, only for help of memory, and increase of knowledge. Neither was that Book ever corrected or published by him, but only delivered to the Printer, as it was, by his widow after his death, as appeareth by Pomeranus, that dedicated that book to the Prince of Mensburg. And therefore these collections do witness his diligence, but not his judgement. As touching that note concerning the Council of Ephesus, it may be thought, he had it out of Alardus, or Michael Vaehe, or some other like writer of this age.  
Nestorius' amongst other errors (saith M. harding) held opinion, that under the form of Bread in the Sacrament is contained the Body of Christ without his Blood, and under the form of wine, the Blood only, without his Body. Why should this man thus delight himself, to uphold one falsehood with an other? First he saith, The Council of Ephesus decreed against Both Kinds. This is untrue, and was never yet proved. Next, some cause must be devised, that should lead the Fathers to that Decree. Which, as it is here surmised, was this error of Nestorius. A cause that never was, is good enough to prove the effect, that never was. Thus is M. harding driven not only to forge New Doctors, and New Decrees of Counsels, but also to imagine New Heresies, such as were never heard of before: even in like sort, & to like purpose, as by some it is supposed, that Aristotle sometime imagined strange, and monstrous opinions to be taught by Democritus, Parmenides, Melyssus, and other old Philosophers: not because they had ever taught, or written so in deed, but to the end to find occasion of talk, and the better to set abroad his own learning. If it be true, that is surmised by Nestorius, then M. hardings whole defence standeth but upon an Heresy: if it be untrue, as in deed it is, than it standeth upon an open falsehood: and so, whether it be true, or false, it hath a very weak foundation.  
As for Nestorius, it is known, he was a wicked, and a blasphemous Heretic, and was worthily condemned by sundry holy Fathers and Councils. Philastrius, Epiphanius, and S. Augustine, have written namely of his errors:  
The Council of Ephesus, the Council of Chalcedon, Coelestinus, Gelasius, Leo, Bishops of Rome, Cyrillus Bishop of Alexandria, have ript up, and condemned all the branches of his Heresies. Yet none of them all ever charged Nestorius with this new Heresy of M. hardings making. If there had been in it any show of truth, M. harding, as he is eloquent, would have laid out all the Circumstances, When this strange error first began, Where, and How long it continued, Who wrote against it, and by Whom, and in What Council it was condemned. verily this great silence declareth some want. It must needs be a very strange Heresy, that never had neither beginning, nor ending: nor defender, nor reprover: nor mouth to utter it: nor ear to hear it: nor pen to write it: nor time to last in: nor place to rest in. And if all this had been true of Nestorius, yet had it been no reason, that for any one man's private error, Christ's Institution should be broken.  
But that the vain folly and manifest falsehood of these men may appear, understand (Good Reader) that where as Nestorius dwelt, and his Heresy took place, in those countries they have evermore kept Christ's Institution in both kinds: but in these countries, where as neither the name of Nestorius was ever heard of, but only unto a few, nor his Heresy ever received, there have they made great provisoes against Nestorius, yea a thousand years after Nestorius was dead. The rest of the causes which he calleth so weighty, are scarcely worth any answer. Some men do loath wine: some people can hard●ly get, some can hardly keep wine: Ergo, there must be made a law general, that the whole world shall Communicate in one kind. If the Conclusion had been, that such as have these impediments, or wants, might so Communicate, it had been more tolerable. For, as it is well noted by Pomponius, 
De legib. & Senatuscon. & longa consuetud. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Laws must touch things that happen commonly, and for the most part, not things that happen to few, or seldom. Otherwise, the like reason may be made for the Priests: some Priests by mean of disease can taste no wine: some in certain countries can hardly get, some can hardly keep wine: therefore it were well provided, that all priests should minister under one kind. Certainly where as wine may be provided for the priest, there may also wine be provided for the people. For it were strange to hear, that a cart, or a whole ship, should come loaden only with one bottle of wine into a country.  
Some say, that the Priests in Ruscia for lack of wine, 
Cornel. Agrippa de vani. scientia. Volateranus.  used to Consecrate in Metheglin: Some other say, that Innocentius the eighth, for the like want, dispensed with the Priests of Norweye to Consecrate without wine. It were no reason to bind the whole Church to the necessity, or imbecility of a few. For otherwise the same want, and impossibility, that M. harding hath here found for the one part of the Sacrament, may be found also for the other. 
Arrianus. lib. 8. Strabo.  For Arrianus de rebus Indicis, and Strabo in his Geography, have written, that there be whole Nations and Countries, that have no bread. Therefore it should seem necessary by this Conclusion, that in consideration of them, the whole Church should abstain from the other portion of the Sacrament also, and so have no Sacrament at al.   

M. harding. The .9. Division.  
Now in very deed, if we would grant to our adversaries, which in no wise we do not grant, that it hath been commanded of Christ, the lay people should Communicate under both kinds, by these words: Drink ye all of this, yet this notwithstanding, the exact straightness of God's ordinance may without sin in cases be omitted, in such things which be not necessarily to be observed of themselves, or of the prescript of the law of nature: so that great and weighty causes (the rule of charity exactly observed) require the same. For evident proof of this, we have examples both of the Old, and also of the New Testament. Did not ●od command, 
levit. 24.  that none should eat of the Show bread, but the priests only? David eat thereof, 
1. Regum. 21.  and yet Christ cleareth him of all blame. The law of Circumcision so straightly commanded, 
Mar. 2.  was for the space of forty years, by the people of Israel quite omitted, whiles they passed from Egypt, 
Genes. 17. & 34.  to the land of promiss, and God found no fault with them for it. 
Exod. 20.  God gave the law of keeping holy the Sabothe day without exception. The Maccabees notwithstanding, 
1. Mach 1.  sticked not to arm themselves against Antiochus, and to spend that day in the field in their defence, having no scruple of conscience for breach of that law. Many the like examples we find in the old Testament. But let us come to the New testament, and to the Sacraments of the time of Grace. In due consideration of which, we may find, that Christ hath scarcely commanded any outward thing, the moderation, quali●●●ing, and ordering whereof, he hath not left to his church, as according to the condition of the time, it hath been seen most expedient for the common preferment, and edifieinge of the same. So that, notwithstanding there be no swerving from the scope, and principal intent, and no creature defrauded of that good, which by the outward things is to be attained.  
To●chinge the Sacrament of Baptism, though nothing be said of the reaching of them that should be baptized, neither of the dipping of them into the water, 
〈…〉.  which Christ's charge in this behalf given seemeth plainly to require, go you (saith he to his Apostles) and teach all nations, baptizing them &c. And yet the Church h●●h not feared to baptise Infants, that be without capacity of teaching, and for the due administration of this Sacrament, to many, ●ath thought pouring, or sprinkling of water upon them sufficient: though this be not spoken of, I say, it is much to be considered to this purpose, that the Apostles ●●ickte not for a time to alter, and change the very essential form of words, with which Christ would this Sacrament to be ministered. For whereas he commanded them to baptise in the name of the Father, and of the Son, and of the Holy ●host, they Baptized in the name of jesus Chiste 54 
The .54. untruth. ● foul dep●uation of the Scriptures.  Only, intending thereby to make that to be of more fame and celebrity. So to return to the Sacrament of the Body and Blood of Christ, whereof we treat, no man can deny, but many things were at th'ins●itution of it, done, by th'example of Christ, and by him commanded, which now be not observed: and yet in that respect no fault is found.  
Christ washed the Apostles feet, and gave them an express commandment to do the same, 
joan. 13.  with these most plain words, If I that am your Master and Lord have washed your feet, you also aught to wash one an others feet. For I have given you an example, that as I have done, you do so likewise. Which commandment of Christ according to the outward letter, verily bindeth no less, than these words: Drink ye all of this: yet this commandment is not kept, but clean grown out of use. Though it appear by S. bernard who calleth it Magnum Sacramentum, 
In Serm. de Caena Domini.  A great Sacrament, and long before, by report of S. Cyprian, that Christ did not only wash his Apostles feet, but commanded also by solemn request, and ordained that the Apostles afterward should do the same. 
In Serm. de unctione Chrismatis.  Whether this ordinance of Christ hath been abolished, for that it should not be thought a rebaptisation, as it may be gathered of S. Augustine, 
Ad januarium ca 18.  or for any other cause, it forceth not greatly. But this is much to be marveled at, that this so earnestly commanded, is so quietly, and with such silence suffered undone, and in the ministration of the Sacrament, the use of the cup so factiously, and with so much crying out required. Neither in many other rites and ceremonies, we do not as Christ did. Christ celebrated this Sacrament after that he had supped: we do it in the morning, and fasting. Christ sat at the table with his xii. Apostles: neither sit we at a table, neither think we it necessary to observe such number. Christ broke the bread: we think it not necessary to break the host, that is to be delivered to the faithful participantes. Here is to be noted, that S. Cyprian rebuking them, which thought sprinkling or pouring of water not to be sufficient for Baptism, declareth, that the Sacraments be not to be esteemed according to their extreme and rigorous observation, or administration of all the extern elements: but rather according to the integrity and soundness of faith of the giver, and of the receiver: and that divine things used in a compendious sort, confer, and give nevertheless to the right believers their whole virtue. lib. 4. Epist. 7. Many other commandments of God concerning outward things might here be rehearsed: which notwithstanding by little and little in the Church have been omitted: as the forebearinge of strangled things and blood: which was commanded by God in the Old Testament, and according to the pleasure and advise of the Holy Ghost, decreed by the Apostles in the New Testament: Yet for as much as concerneth outward things, both this, and many other the like, have in process of time grown out of observation, and have without any scruple of conscience been abrogated.   

The B. of Sarisburie.  
The best stay, that these men can lay hold upon, is to deny Christ's Institution. And therefore M. harding saith here, In no wise we do not grant it, which is an argument of good courage, but of small proof. But he addeth further, If it were Christ's Institution, yet notwithstanding by the authority of the Church, 
In the name of Christ only.  and upon good consideration, it might be broken. His reasons be these, In the old Testament, David did eat the Showbread, notwithstanding it were forbidden: the people in the wilderness ceased from Circumcision, notwithstanding it were commanded▪ the Maccabees fought and defended themselves upon the Sabbath day, 
1. Samuel. 2●  notwithstanding God had appointed that day to rest. 
joshua. 5.  In the New Testament, we Baptize Infants that can receive no teaching: 
1. Machabae. 1.  and sometime we think it sufficient to sprinkle them, or to power them over: and the Apostles contrary to Christ's Institution, baptized in the name of jesus Only. If M. Harding could have brought any such example, or authority, as was required, such poor helps should not have needed. For these allegations are partly true, partly false, partly not agreeing to that we have in hand, neither in place, nor in time, nor in the end, nor in the manner of doing, nor in other circumstances: & therefore make little to this purpose.  
David took of the Showbread: 
1. Samuel. 21.  but he was forced thereto by extremity of famine: Neither did he ever decree, that it should be lawful for all others to do the like.  
The people ceased from Circumcision in the wilderness: 
josua. 5.  but they had Gods special dispensation so to do, as it is noted by Lyra, for that they were in continual travel from place to place: and people being newly Circumcised could abide no labour: yet made they no law, that Circumcision should quite be abolished.  
The Maccabees might lawfully defend themselves upon the Sabbath day. 
1. Macha. 2. Matth. 12.  For, as Christ expoundeth the law, Man is not made for the Sabbothe, but the Sabbath is made for man. And therefore the jews did ill, that being besieged upon the Sabbath day, 
Dion.  as Dion saith, stood still, and yielded themselves unto their enemies. Yet did not the Maccabees proclaim, that it should be lawful upon the Sabbath to go to the field.  
Touching Baptism, first we teach the Fathers, & afterward we Baptize them, and their children: and this is no breach of Christ's commandment. For after we be once become God's people, God hath promised, That he will be our God, and the God of our children: And by the Prophet Ezechiel he saith, 
Ezechiel. 16.  your children be my children. They that sprinkled them that they Baptized, used both the word, and also the element or kind of water, that was commanded: neither doth it appear, that Christ gave any commandment of dipping the party into the water. But these men take quite away from the people, both the element & kind of wine, and also the words of Consecration.  
Last of all, in that he saith, 
M. Harding falsifieth the words of S. Luke.  The Apostles contrary to the Institution, baptized in the name of Christ Only, Besides the mere sophistication of the matter, he also falsifieth the words, putting that behind, that S. Luke set before.  
And that thou mayst the better perceive the fraud, I must do thee, Christian Reader, to understand, that in the time of the Apostles, some that were baptized, received the Holy Ghost in sensible signs, and were able immediately, some to speak sundry tongues, some to work other miracles: Some others received no such miracle, but Baptism only: as they of Samaria that were baptized by Philip. Therefore, saith S. Luke, Peter and john prayed for them, 
Actor .8.  that they also might receive the Holy Ghost in visible signs, as well as others. For the Holy Ghost until that time, was come upon none of them, 
Only.  but only they were baptized in the name of the Lord jesus, by this word, Only, excluding nothing else, but the outward miraculous gifts of the Holy Ghost.  
But M. Harding transposeth and shifteth S. Luke's words at his pleasure, and placeth this word Only, in the end, and thereby excludeth the essential form of Baptism, as if they had been baptized in the name of Christ Only, and so not in the name of the Father, and of the Holy Ghost. This error must needs hold by the can●asinge of the Scriptures. 
washing of feet.   
To Baptize In the name of Christ, is to Baptize according to the Order, Institution, & Commandment of Christ. Neither do these words, In the name of Christ, import that Baptism was ministered in the name of Christ only, & in none other name beside: no more than these words, Paul the servant of jesus Christ, do import, that Paul was the Servant of Christ only, and so not the Servant of God the Father, 
Act. 16.  nor of the Holy Ghost: Or these words, that Paul spoke unto the keeper, Believe in the Lord jesus, do discharge him from believing in the other two persons of the holy Trinity. Doubtless he must be very bold with the Scriptures of God, that will presume hereby to prove, either that the Apostles altered the essential form of Baptism, or that they proclaimed them Heretics, that in baptizing would follow Christ's Institution.  
The objection of washing of feet is common, & hath been often answered. S. bernard calleth it a Sacrament. 
In sermone de Coena Domini.  I grant. But S. bernard is a Doctor but of late years, and therefore his authority herein must weigh the lighter. Neither doth he so call it according to the nature, and common Definition of a Sacrament. For neither was there any certain element namely chosen, nor any special words appointed to make it a Sacrament, nor any promiss of Grace thereto annexed. Only he calleth it a Sacrament by a general kind of taking. And in that meaning S. Hilary saith, 
Hilar. in Matt. canon. 5. 11. 12. 23.  The Sacrament of Praie●: the Sacrament of Fasting: the Sacrament of Fullness: the Sacrament of Thirst: the Sacrament of Weeping. And S. bernard in an other place in like sort saith, 
Hilar. De Trinita. li. 10.  The Sacrament of a painted Cross: and in this place he saith, that the washing of feet betokeneth the washing, and purging of venial sins, 
Bernard. De bonis defendendis.  which signification he calleth a Sacrament.  
But Christ saith, I have given you an example, that as ye have seen me do, ye also do the like. Therefore (saith M. harding) this commandment bindeth as well as the other, Drink ye all of this. How may a man trust M. harding in the dark, that will thus deceive him in the light? For he knoweth that the washing of feet was neither Institution of Christ, nor any part of the Sacrament, nor specially appointed to be done by the Apostles, nor the breach thereof ever deemed Sacrilege, 
De Con. dist. 2. Comperimus.  as Gelasius writeth of this disorder of the half Communion. Whether the Apostles for any time after Christ's Resurrection observed it or no, it appeareth not. Neither is there any thing, to my remembrance, written of it. 
1. Timoth 5.  As we may perceive by S. Paul, it was an office more belonging unto women, then unto men. And it seemeth by S. Augustine, that this Ceremony in the Church had relation unto some other cause, and not unto the Institution of Christ, neither to the example or practice of the Apostles. For thus he writeth unto his friend januarius touching the same: 
Augustin. ad januar. Epist. 118  If thou demand, upon what consideration this Ceremony of washing feet began first, notwithstanding I have well thought of it, yet can I find nothing, that seemeth more likely, than this: for that the bodies of them that had appointed to be baptized (at Easter) being il cherished by reason of the Lenten fast, would have had some loathsomeness in the touching, unless they had been washed at some time before: And that therefore they chose this day chiefly to that purpose, upon which day the lords Supper is yearly celebrate. Here S. Augustine saith, it was the fulsomeness of the bodies, and loathsomeness of the senses, that first began this Ceremony, and not the Institution or commandment of Christ. But as touching the Ministration of the Communion in Both Kinds, it is most certain, that the Apostles used it, and that Christ commanded it to be used still until his coming.  
With what indifferent judgement than can M. harding thus compare these things together: a Sacrament, with no Sacrament: an Institution, with no institution: a thing, that in the Primitive Church was every where used, with that thing, whereof no proof can be made, that upon Christ's commandment it was ever used. Neither did Christ therefore so abase himself, to wash his Disciples feet, to the intent they according to the letter should do the same: but in himself to show them a perfit example of humility▪ For they were yet in a deep dream, that Christ should come like a King with all worldly Majesty, and that they should be Princes, 
Matthae. 20.  & sit with him to rule the world. Therefore to break them out of this sleep, he took upon him this vile and servile office, that they might see, that his coming was to serve them, and therefore might learn humility, by his example one of them to serve an other. 
Matth. 18.  In like manner Christ set a child before his Disciples, 
Math. 10.  & willed them all to be as children. He bade them to shake of the dust from their shoes, 
Matth. 8.  & to carry neither rod nor scrip about them, and to salute no man upon the way: not that they should practise these things according to the rigour of the words, but to the intent that by the same, they might be induced to a deeper understanding. Such, was the Sacrament, and meaning of the Washing of feet.  
The reasons that follow, are of like value. For Christ said not, Do this after supper, or sitting, or at a table, or being so many together: Neither did the Apostles ever so understand his words. But when he had Ministered the Sacrament unto his Apostles in Both Kinds, he bade them do the same, that he had done: and so they understood his words, and Ministered the Sacrament unto the people in Both kinds accordingly.  
The words of S. Cyprian here alleged, are spoken of sprinkling, or pouring on water over them, that were baptized: which is but a Ceremony, and therefore aught to be at liberty, and is not of the substance of Baptism. Neither doth it follow, We may break a Ceremony, Ergo, we may break the substance of Christ's Institution. This reason rather maketh against M. Harding and his fellows. For if Ceremonies should be used freely, and without rigour, as S. Cyprian saith, why then be they so precise in their Oil, their Balm, their Lights, and other things of like value, that be the abuse thereof never so great, yet they will remit nothing? And if they be so precise, and so earnest in Ceremonies, & devices of their own, how much more ought we to be earnest, in matters touching the essential form of the Institution of Christ?   

M. harding. The .10. Division.  
I trust no man will gather of that I have said here, that it is none offence to do against God's commandment. My meaning is far otherwise. Neither say I, that this saying of Christ in Matthew, Drink ye all of this, or that in john, Except ye eat the flesh of the son of man, and drink his Blood, ye shall not have life in you: Or other commandments of Christ, be not to be kept: but this is that I say, and that every Catholic man saith: that the universal Church doth better understand, which are the commandments of Christ, and how they ought to be kept, then Berengarius, Wiclefe, Hus, Luther, Zuinglius, Caluine, Cranmere, Peter Martyr, or any their scholars, and followers, which now be sundry sects. As for example: God hath thus commanded, Thou shalt not swear: and, Thou shalt not kill: 
Math. 5.  and if thine eye cause thee to offend, 
Exod. 20.  pull him out, and cast him away from thee. Whereas certain sects of Heretics, as namely they which be called Waldenses, and Picardi, by their construction hereof have maintained opinion, that no oath ought to be given or made in no case or respect: likewise that in no case or respect, a man may do an other to death: and also that after the outward letter of the Gospel, sometime a man is bound to pull out his eye, and cast it from him: which thing hath been done by some of the Picardes, as it is reported, as though else God's commandment were not kept: this hath so been understanded by the catholic Church confessing nevertheless these to be God's commandments, as in time, in place, and in certain cases, a man might, and aught, without breach of Commandment, both swear, and kill: and likewise keep his eye in his head▪ and therein offend God nothing at al. So the Catholic Church understandeth, Drink ye all of this, to be Christ's Commandment, and of necessity to be observed: but of Priests only, I mean of necessity: and that when in the Sacrifice of the Church is celebrated the memory of Christ's death, which in that degree be the successors of the Apostles, to whom that commandment was specially given, when they were consecrated priests of the New Testament: who so did drink in deed, as S. Mark witnesseth: Et biberunt ex eo omnes, 
Mark. 14.  and they drank all of it. To these only, and to none other, the 55 
The .55. untruth. The Catholic, or universal Church never under stood it so: But only the Church of Rome, which is both late, and mere Particular.  Catholic Church hath ever referred the necessity of that commandment. Else if the necessity of it should pertain to all, and because Christ said Drink ye all of this, if all of every state, and condition ought to drink of this Cup, of necessity, how is it come to pass, that our adversaries themselves (who pretend so straight a conscience herein) keep from it infants, and young children, until they come to good years of discretion: specially where as the Custom of the Primitive Church was, that they also should be partakers of this Sacrament, as it may plainly be seen in S. Dionyse, Cyprian, Augustine, Innocentius, Zosimus, and other ancient Fathers? what better reason have they to keep the infants from the Cup, than the anabaptists have, to keep them from their Baptism? If they allege their impotency of remembering the lords death, the anabaptists will likewise allege their impotency of receiving and understanding doctrine, that Christ's Institution in this behalf seemeth to require.  
Thus the adversaries of the Church themselves do agnize, that the use of the Cup in the Sacrament, pertaineth not to all of necessity. So have they neither godly charity to join with the Church, neither sufficient reason to impugn the Church.   

The B. of Sarisburie.  
The best defence to colour disobedience, is to improve God's Commandment. Therefore saith M. harding, The half Communion is no breach of Christ's Institution. For Christ never commanded, that the whole Communion should be ministered unto the people in both kinds. And that (saith he) the Church knoweth better, than Luther, or Cranmere, or such others. What so ever ordinary light the Church hath, she hath it not of herself, 
Psalm. 118.  but of God's holy Word, that is a lantern unto her feet. And it is no Christian modesty, 
johan. 3.  to make such boasts of the gifts of God. God's holy Spirit bloweth where it thinketh good. 
Daniel. 13.  Daniel alone saw the innocency of Susanna: 
Sozomenus. li. 1. Cap. 23.  the judges and Elders saw it not. Paphnutius alone was heard against all the rest of the Nicene Council. S. Jerome alone is received against all the whole Council of Chalcedon. 
36. Quest 2.  And for as much as M. harding delighteth himself with odious comparisons without cause, 
Tria legitima.  why might not a man likewise say, The Primitive Church in the time of the Apostles, and other Catholic Doctors, and old Counsels, that ministered the whole Sacrament unto the people in Both kinds, understood Christ's Institution, as well as did afterward the Council of Constance, in which Council holden fourteen hundred years after Christ and more, it was determined, that the laity should content themselves only with the half Communion in One Kind. But therefore hath God given his holy Scriptures, that the Church should be directed, and never err. 
August. contra Cresconium Grammaticum. lib. 2. cap. 21.  And S. Augustine saith: Dominus semper veraciter judicat: Ecclesiastici autem judices, sicut homines, plaerunque falluntur. The Lord always judgeth truly: but the Ecclesiastical judges, for that they be men, are oftentimes deceived.  
The examples of killing, swearing, pulling out of eyes, eating of blood, and strangled things, that are here brought in, stand more for a countenance, then for proof of the matter. touching the first, God saith unto the private man, 
Exod. 20.  Thou shalt not kill: 
levit. 20.  but unto the Magistrate he saith, 
Deuteron. 18.  Thine eye shall not spare: Thou shalt not suffer the wicked sorcerer to live. This case was never doubtful: or if it were, let M. harding show, in what Council it was determined. touching Oaths, it is forbidden, that any shall swear unadvisedly, or without just cause, & so to abuse the name of God: But otherwise, to swear before a judge in the way of judgement, 
Hieremiae. 4.  justice, 
Matth. 5.  and Truth, God himself hath commanded.  
The pulling out of the eye is an allegory, wherein by a figure, or manner of speech, one thing is conceived of an other: and Christ's meaning is, that who so will follow him, must pull out, and cast from him his affections, his goods, and his friends for the Gospels sake, ye though he love them as his eyes. And if the Picarde took it otherwise, it was an error of simplicity, much like the error of Origen, 
Eusebij lib. 6. cap. 8.  and certain others, who, as it is written of them, grossly, and according to the letter, ghelded themselves for the kingdom of heaven: Or the error of the Bishop of Rome, who upon small occasion of these words, 
De Maioritate & obedient●a.  Ecce duo gladij h●c, Behold, here be two swords, claimeth unto himself both the Spiritual, and also the Temporal sword, 
unam Sanctam.  & so the whole jurisdiction of all the world.  
The forbearing of blood, and strangled meats, 
Act. 15.  began among the faithful in the time of the Apostles, not as of God's commandment, or to continue for ever: but only of charity, to bear with the weakness of the jews, until they might grow to a perfit knowledge in Christ: during which weakness, this charitable order among the rest of the faithful Christians, continued still, as may appear by Tertullian, by Arnobius, by Eusebius, by Oecumenius, and others. But after that the jews were thoroughly persuaded, that all creatures of God were clean, this forbearinge, which began only for their sakes, had an end.  
But how can M. harding apply these things to his purpose? Or how can he hereby, warrant the manifest breach of Christ's Institution? The Church in every of these orders was directed, and guided by God's word: touching killing, God saith unto the Magistrate, Thou shalt not suffer the wicked to live. touching swearing, 
Hieremi. 4.  God saith, 
Ephe. 5.  Thou shalt swear in truth, in judgement, and in justice. touching pulling out of our eyes, S. Paul saith: No man ever hated his own flesh, but doth nourish, and cherish it. And touching blood, and strangled meats, Christ saith, The thing that entereth into the mouth, defileth not the man: And S. Paul saith: Every creature of God is good. Therefore the Church in these cases devised no new thing of herself, nor broke any of God's ordinances, but only followed the word of God.  
Now of the other part, let M. harding show, what Word of God the Church of Rome had to follow, in thordering of the half Communion. Where did Christ, or his Apostles ever say, Let not the people receive the whole Sacrament, as it was ordained at the first, but let it be sufficient for them to receive one portion? If there be no such commandment to be showed, then be not these cases like. And if the cases be not like, why doth M. harding deceive the world, and compare them thus together, as though they were like? What, troweth he, there is no difference between obeying God's Commandment, and breaking God's commandment? 
genesis. 20.  Or thinketh he, because it was lawful for Abraham, having God's Commandment, to have slain his Son Isaac, that therefore it was lawful for him to slay Ishmael also, having no commandment? It is a dangerous doctrine, to say, The Church is Omnipotent, and may allow, or disallow God's Commandments without difference, 
In Edicto Imperat. Valentin. & Martia. in Chalced. Con. Acti. 3.  at her pleasure. For as it is discreetly noted by the emperors Valentinian, and Martian, Who so ever, after the truth is once found, seeketh further, he seeketh for a lie, and not for the truth.  
But to minister unto the vulgar lay people in Both kinds (saith M. harding) was not Christ's institution. Thus he saith, and saith it often, and only saith it. Other authority than his own, he bringeth none. The reason that moveth him, I ween is this: for that there was no Say people at that Banquet with Christ, but the Apostles only: But this reason would spoil the Say people, not of one part only, but of all together. 
De Missa publica proroganda.  Surely one Lorichius a Doctor of M. Harding'S own side saith thus: Ipsius Sacramenti Institutio vult, ut omnes unà manducemus, & bibamus. The very Institution of the Sacrament willeth, that we all Eat, and Drink together. M. hardings Doctor saith, It is Christ's Institution: M. harding himself saith, It is not Christ's Institution. Whether of them two a man may believe, I leave it to others.  
How be it in the mean time, while these Doctors can better agree, it cannot be denied, but Christ ministered unto his Disciples the whole Sacrament in Both Kinds, & gave them in charge, in plain express words, to do the same. But of the half Communion in one kind, Christ neither gave them charge, nor spoke any one word at al. If M. harding will reply, that Christ's words in this case be doubtful, & may be diversly taken, yet is that objection already answered. For the law saith: 
De Legibus & Senatusconsult. & longa consue. Si de.  Si de interpretatione Legis quaeratur, in primis inspiciendum est, quo iure Civitas retrò in huiusmodi casibus usa fuerit. Optima enim est Legum interpretatio Consuetudo. If question happen to be moved touching the meaning of a law, first of all we must see, what order hath been used in the like cases in times past. For the Custom, and practise of the people, is the best expounder of the Law. Now it appeareth plainly, that the Custom & practice of the purest Church, in the time of the Apostles, & others old Catholic Fathers was, to minister unto the people in Both Kinds: whereof we may conclude, that the same was Christ's Institution, & very meaning. But if M. Harding will apply th'authority of Custom unto his purpose, for that the common practice of the Church of Rome for a few late years, hath been to the contrary, that therefore this was Christ's meaning, this objection is also soon answered. For both Law, & common reason saith: In ambiguo sermone non utrunque dic●●us, sed id duntaxat quod volumus. 
De rebus dubijs. In ambiguo.  In a doubtful speech we speak not both the things (that may be gathered) but that thing only, that we mean. Now if Christ meant both the order, that was practised by Thapostles, & Old Fathers, and also the contrary order, that of late hath been practised in the Church of Rome, then had Christ at one time, and in the uttering of one sentence, not only two, but also divers and contrary meanings: and so by M. hardings judgement, Christ must needs construe his own words in this wise: Drink ye all of this, I mean, set priests only drink of this: Drink ye all, I mean, some may not Drink: Drink ye all, I mean contrary, Drink ye not al. And when I say, Do ye the same that I have done, my meaning is otherwise, Do not the same that I have done. O M. harding, It is an old saying, Maledicta glosa quae corrumpit textum: Cursed be that gloa●inge construction, that destroyeth the text.  
Ye say, The priests are bound of necessity to receive Both kinds: but the Say people is not bound: and so ye conclude, that Christ ordained two sundry Communions, the one not like the other: the one for the priests, the other for the people. And therefore by your advise, 
Hieronym.  we must correct S. Jerome, 
1. Corinth. 11. Chrysost.  that saith: 
2. Corinth. 18.  The lords Supper must be common to all: And likewise Chrysostom, that saith, In the holy Mysteries, there is no difference between the Priest and the People. For it is now otherwise agreed, that the lords Supper may not be Common unto all: and that in the Mysteries there must be a difference between the Priest and the People.  
The objection that is made of keeping children from the Communion, is but childish, and nothing to the matter. For in so doing we divide not the Mysteries, nor break any part of Christ's Institution: no more then when by order of Excommunication, we remove the wicked from the whole use of the Sacrament.  
For notwithstanding it appear by S. Augustine, S. Cyprian, and others, that Infants in the Primitive Church in sundry places were admitted to the holy Communion, yet afterward upon good advise, they were justly removed from it: because that being in that age, they were not thought able to examine and prove themselves according to the doctrine of S. Paul, and so to eat of that Bread, and to drink of that Cup. In like sort in the law of Moses, notwithstanding all menchildren were commanded to be Circumcised, yet none were admitted to eat the passover, but only such as could demand, what it meant.  
The Church (saith M. harding) is the interpreter of God's mind. The Church knoweth, that this was not Christ's Insttrution. verily if the Church know it now at last, she hath been long in learning this lesson. For the old Catholic Church, as it is well known, took it far otherwise, and that following the plain words of God, whereby Gods ordinary way is to reveal his mind: and because Christ ministered unto his Disciples in Both kinds, and commanded them to do the same, therefore that Church understood him, even as his words sounded, and ministered unto the people the whole Communion in Both Kinds.  
Now, whereas M. harding saith, The Church of Rome of late years, hath more secret intelligence of God's mind, than the elder Church had any time before, me thinketh he imagineth Christ thus to say to his Apostles: Do the same to others, that ye have seen me do to you. For a time it shall be lawful: after it shall not be lawful. Now it is my Institution: the time shall come, when it shallbe no longer my Institution. After fourteen hundred years there shall be a certain Council of five hundred Bishops, and eight hundred Monks and Friars: there shallbe terrible contention, whether the Pope be above the Council, or the Council above the Pope. One Pope shallbe deposed: an other shallbe erected against h●m: and so two Popes at one time. ●hone shall excommunicate, and curse, and seek all means to depose the other. Kings and Princes shall be in parts. The whole world shallbe troubled. Th●● shall these metres be concluded. That I command, they shall break: that I bind, they shall lose. O●lesse M. harding give such exposition to Christ●s words, he cannot be greatly relieved by them. Thus have we reason sufficient, to open the error of M. hardings Church: and godly charity, to join with the old Catholic Church of the Apostles, and holy Fathers, which we doubt not, was the Church of God.   

M. harding. The .11. Division.  
And although herein we could be content, Infants not to be spoken of▪ yet it may easily be proved, that the Communion under both kinds hath not ever been general. And as we do not condemn it, but confess, it might be restored again by the authority of the Church lawfully assembled in a general Council, upon mature deliberation before had, and a wholesome remedy against the inconveniences thereof provided: even so are we able to show good authority for the defence of the one kind, no we used in the Church.   

The B. of Sarisburie.  
M. harding would have us put God's word to dayeinge, and none otherwise to be obedient to Christ's commandment, then if a few Bishops gathered at Trident shall allow it. But we may answer such a Council, as king Agesilaus sometime answered the Ma●edonians, through whose country he desired to have passage against his enemies. For when they had sent him word, that the matter was great, and that therefore they would well consider of it, Let them consider, s●ide he, wh●le they list: but in the mean time I will pass through. If the Council vp●n advise will restore again the whole Communion why then doth Pope Leo call it, 
In Bulla Leonis. 10  The Heresy of the ●reekes, 
Ce●son.  and of the Bohemians? Or why doth Gerson in title his book, Con●●a Ha●esim Communicandi Laicos sub utraque specie? against the Heresy of 〈◊〉 the ●oye people under Both Kinds? I trow Councils be not called to restore the world to Heresies. The great inconveniences, that M. harding would have a general Council to make provisees for, are noted by Gerson the greatest Promoter of the Council of Constance, and are these:  
The liquor mought be shed:  
It cannot be carried about without danger.  
In winter it would soon sour, and turn to Vinegar:  
In Summer it would putrefy, and breed worms:  
It would be loathsome for men to drink:  
In some Countries it is hard to be gotten:  
The lay people should touch the Cup:  
Some of them have Beards: some have Palsies:  
The dignity of the priest, and lay man should be all one.  
These, and other like inconveniences are such, as Christ and his Apostles never knew: yet the Council that is now holden at Trident, upon mature and solemn deliberation hath pronounced and published, If any man will say, that these be not just causes, why the people should stand content with the Half Communion, accursed be he.  
And notwithstanding the Bishops in that Council have already yielded, that certain Countries and kingdoms may use the whole Communion according to Christ's Institution, yet have they added so fond conditions unto the same, that all men may see, they sit there only for a countenance to mock the world.   

M. harding. The .12. Division.  
And because M. jewel beareth the world in hand, nothing can be brought for it of our side: some places I well allege here, that seem to me very evidently to prove, that the use of both kinds hath no● always been thought necessary to all persons, and that the Communion under one kind, hath been practised and holden for good within the six hundred years after Christ, that he would so feign ●inde us unto.  
Here may be alleged first th'example●example of our Lord himself out of the xxiiij Chapter of S. Luke which is spoken of before: where it is declared that he gave the Sacrament unto the two Disciples at Emaus under 
* S. Luke n●meth neither 〈◊〉 nor ONLY.  the form of Bread only: which place ought to have the more weight of authority in a Catholic man's judgement, because it is brought by the Council of 
¶ In the year of our Lord 1414.  Constance, and also by the Council of Basile, for proof of the Communion under one kind. That it was the Sacrament, the ancient Doctors do affirm it plainly, and the words conferred with the words of our lords Supper, do agree: and that it is not needful of our own head to add thereto th●●ministra●tion of the Cup, as our adversaries do by their figure Synecdoche: it appeareth by that those too Disciples, declared to the twelve Apostles assembled together in Jerusalem, how they knew our Lord in fractione Panis, in breaking of the Bread to them, which cannot be taken for the wine. And as soon as they knew him in breaking of the Bread, he vanished away from their sight, ere that he took the Cup into his hands, and blessed it, and gave it unto them, 56 
The .56. untruth. Neither S. Augustine, nor B●da, nor any other ancient Father hath any such word but rather the contrary.  as it appeareth evidently enough to S. Augustine, to Bede, and to all other that be not wilfully opinative.  
Again, what need is it to use violence in this Scripture, and join unto it a patch of our own device, by so simple a warrant of a figure, sith that according to the mind of the learned Fathers, Christ gave here to the two Disciples, not a piece of the Sacrament, but the whole Sacrament, as it is proved by the effect of the same: and the effect presupposeth the cause. For S. Augustine confesseth by that Sacrament of Bread (so he calleth it) unitate corporis participata, removeri impedimentum inimici, ut Christus posset agnosci, that thereby they were made partakers of the unity of Christ's body, that is to say, made one Body with Christ, and that all impediment or let of the enemy the Devil, was taken away, so as Christ might be acknowledged. What more should they have gotten, if they had received the Cup also?   

The B. of Sarisburie.  
If I would speak only by authority, and prove nothing, as M. hardings wont is, I might answer all this matter in three words.  
First, that the Bread that Christ broke at Emaus, 
Emaus.  was common table Bread, and not the Sacrament.  
Secondly, that, all be it some writers seem to call it the Sacrament, yet none of them saith, it was ministered in One kind, as M. harding by his slender gheasses would seem to gather.  
thirdly, although he were able to prove, that Christ so ministered at that time, and in that place, yet were all this nothing to prove his purpose. For we join issue of the People: he answereth of the Priests. I speak of the Curche: he speaketh of an Inn. And to conclude, by this example it appeareth, that Christ himself received in one kind: which one thing overthroweth all that M. harding hath built.  
And because he maketh himself so sure, and certain, that Christ at Emaus ministered the Sacrament, it may please him to remember, that even the same Doctors, that he hath here alleged, and diverse others of late years, upon good consideration have said, 
Augustin. in c●tena in. 24. Luc●.  it was not the Sacrament. S. Augustine saith, the breaking of Bread there was hospitality, and intertaininge of strangers. His words be these: Quia hospitalitatem sectati sunt, eum, quem in expositione Scripturarum non agnoverunt, in panis fractione cognoscunt. Because they were given to hospitality, they knew him in the breaking of Bread, whom they knew not in the expounding of the Scriptures. Which thing S. Gregory uttereth in plainer manner. 
Gregor. in Euangel. Hom. 23.  Mensam igitur ponunt, Panes, cibósque offerunt, & Deum, quem in scripturarum expositione non cognoverant, in panis fractione cognoscunt. They lay the table, and set forth Bread and Meat, and God, whom they knew not in the expounding of the Scriptures, they know in the breaking of bread. It were hard to say, the setting forth of Bread and Meat upon a table in an Hosterie, was the Ministration of the Sacrament. And to leave Beda, 
Dionys. in. 24. Lucae.  and others, that follow the same exposition, Dionysius one of late years, and therefore led away with many errors, according to the weakness of that time, saith thus: Accepit panem, & Benedixit: non tamen in suum Corpus convertit, sicut in coena: sed ut moris est benedicere cibum. He took bread, and Blissed it: but he turned it not into his Body, as he did at his Supper: but only as the manner is to say grace, or to bliss the meat. 
Antonius julianus in Postilla maiori.  So likewise saith Antonius julianus: 
Nicolaus Lyra.  Accepit panem, benedixit, fregit, & porrigebat illis, sicut consueverat ante passionem. He took Bread, blessed it, broke it, and gave it unto them, as his manner was before his Passion.  
Lyra saith, they knew him, for that he broke the Bread so even, as if he had cut it with a knife. By these writers it appeareth, it was Common Bread, that Christ gave to his Disciples, and not the Sacrament.  
And whereas M. harding allegeth S. Augustine to the contrary, if he had considered the words of one William Wideforde, 
Wil Wideford. contra Wi●leuum.  a Doctor of his own side, which he useth against Wicklife, I reckon, either he would have better advised himself, or else would have refused his own Doctor. Wildefordes' words be these: Hic dico, quod non habetur ex textu, vel ex Glosa Lucae. 24. vel per antiquos Doctores, quod ille Panis, quem Christus fregit post Resurrectionem, fuit Consecratus, vel Sacramentalis. Ideo ineptè, & consequenter dico, quod falsò allegat authoritatem Augustini. This I say, it cannot be gathered neither by the text of S. Luke, nor by the Gloze, nor by the ancient Doctors, that the Bread that Christ broke after his Resurrection, was the Consecrate, or Sacramental Bread. And therefore (I say) that foolishly, and by consequence, that falsely he allegeth S. Augustine to this purpose.  
The two Counsels of Constance, and Basil, thus understood the word; of S. Luke: and that (saith M. harding) in a Catholic man's judgement ought to weigh much. The former of these two Counsels, was holden but of late days, above fourteen hundred years after Christ, and the weight of them is already determined by others. For all the Dominike Fréers, 
L●doui. vives in 2●● De Ci●●ta. Dei. Ca● 26.  and all others that held with Thomas of Aquine, which thought themselves to be the best learned, that were then alive, utterly refused the Council of Basil, and said, it was never lawfully called together.  
And Albertus Pigghius saith, 
I●●●hius in Hierarchia.  that both these Counsels, as well that of Basil as the other of Constance, Decreed against the order of Nature, against the manifest Scriptures, against thauthority of all Antiquity, and against the Catholic faith of the Church.  
These be the two Counsels that M. harding would have to weigh so deeply in a Catholic man's conscience. Neither can it justly be replied, that any of these were Lutherans. For the Dominike Fréers were a hundred years before Luther ever preached: And Albertus Pigghius wrote namely and of purpose against Luther. verily these Counsels seem over light, to weigh down all the old Counsels of grave and Catholic Fathers, that were before them. Touching the authority of Counsels, because they seem oftentimes to vary, Gelasius thought it best to take up the matter thus: 
Dist. 50. Domino Sancto.  In gestis Conciliorum, quotiescunque discors sententia invenitur, illius Concilij sententia magis teneatur, cuius antiquior, & potior extat authoritas. When so ever contrariety in sentence is found in the Acts of Counsels, let the sentence of that Council be taken, that hath the elder, and better authority. It this determination of Gelasius be good, there is no cause why these two so late Counsels should weigh down any Catholic man's conscience, specially against so many contrary Counsels as have been before. Doubtless it is a marvelous case, that either of these two Counsels, should at last see that thing in the words of S. Luke, that the Council of the Apostles could not see.  
Yet to help M. harding foorthwarde, let us grant, S. Augustine understood these words of the Sacrament. In deed he calleth it in the same place, Sacramentum Panis, The Sacrament of Bread, meaning thereby, that the substance of Bread in the same remaineth still: but he calleth it not, The Form or shadow of Bread, as M. harding doth. But let us grant, it was the Sacrament.  
Now have an eye (good Reader) to M. hardings fingers, and mark how he juggleth with S. Augustine's words. 
Augustin. De Con●ensu Euangel●starum. li. 3. ca 25.  S. Augustine saith, Per Sacramentum Panis unitate Corporis participata. These plain words it liketh M. harding to English thus, Thereby they were made partakers of the unity of Christ's Body, that is to say, made one Body with Christ. Alas, this was no part of S. Augustine's mind. Beware, good Reader: this man seeketh ways to deceive thee. Lyra himself confesseth, that these words of S. Augustine have Mysticam interpretationem, A mystical understanding, and may not be taken, neither of the Sacrament, nor of Christ's Natural Body, but of his Body Mystical, which is the Church: and that who so ever is partaker, or member of the Church, knoweth Christ: who so ever is without the Church, knoweth not Christ. But who can better report the same, then S. Augustine himself? His words be these, plain and clear, and in the same place: how be it M. harding thought good to dissemble them. Nec quisquam se Christum agnovisse arb●●retur, si eius Corporis particeps non est● id est, Ecclesiae: cuius unitatem in Sacramento Panis Apostolus commendat, dicens, unus Panis, unum Corpus multi sumus. Let no man th●nke he knoweth Christ, unless he be partaker of his Body (that is to say) of the Church: the unity of which Church the Apostle commendeth in the Sacrament of Bread● saying, We being many, are one Bread, and one Body. The Church was that body whereof the two Disciples were made partakers, and members, and so came to the knowledge of Christ.  
Now, notwithstanding we have granted that S. Augustine expoundeth this place of the Sacrament, yet doth not S● Augustine say, that Christ ministered the half Sacrament to his Disciples in One Kind only. But saith M. Harding, Luke speaketh only of the Bread: Ergo, There was no wine.  
This argument may be good in M. hardings Divinity, but it is of small force in good Logic.  
As for your Synecdoche, whereby of the part ye understand the whole (saith M. harding) It is but a patch of your device, and will not serve. Yet S. Augustine, S. Gregory, Bede, julianus, Dionysius, Lyra, Wideforde, and others that understand these words of S. Luke of hospitality, must needs crave the warrant of a figure, and under the name of Bread must needs conceive meat, and Wine also: otherwise there had been a very simple, and a dry feast. Now if M. harding can allow them the figure of Synecdoche, why may not he as well allow us the same? It is a manner of speech commonly used in all the Scriptures.  
But Christ straight way vanished from their sight upon the breaking of the Bread: and therefore had no leisure to deliver the other portion: neither is their any mention made of the Cup. O what miserable straits these men be driven into? To make up their tale, they are glad to say, that Christ lacked leisure. But there is nothing written of the Cup. I grant. Neither is there any thing there written, that Christ did Consecrate the Bread. And this place is privileged above all others. We must conceive no more of it, then is spoken. Then was there a Sacrament without Consecration. Neither is there any thing there written, that either Christ himself, or the Disciples did eat the Bread. Thus hath M. harding with much a do found out at last, not a Communion of One Kind, that he sought for, but a Communion of No Kind at al. And so have we a Sacrament without Sacrament: and a Communion without Communion.  
What shall I say further? If I grant M. harding his whole demand, yet hath he won nothing against me: but very much against himself. For the question is moved of Lay people: M. harding bringeth examples of Christ and two Disciples, who were of the number of the seventy and two, that were sent abroad to preach the Gospel, and therefore it may well be thought, they were Ministers, and not of the Say ●●rte. Lyra 
Lyra in Lucam● ca 24.  and others think, the one of them was S. Luke himself. Epiphanius thinketh, it was Nathanael. Therefore M. harding may well gather hereof, 
Epiphanius contra Saturnilianos.  the priests may receive in One Kind: which thing he will in no wise grant. But he can conclude nothing against the people. Such luck hath he to allege matter against himself.   

M. harding. The .13. Division.  
Here might b● alleged the place of th'acts in the .2. Chapter, where mention is made of the Communion of breaki●●e of the Bread, the Cup not spoken of: which the Heretics called Waldenses, did confess that it must be understanded of the Sacrament, In confession ad vladi●●aum: and likewise the place of the .20. Chapter, and specially that of the .27. Chapter of the Acts. 57 
The .57. untruth. Chrysostom understandeth it of Common meat.  Where Chrysostom and other Fathers understand the Bread that S. Paul in peril of shipwreck took, gave thanks over, Brake, and Eat, to be the holy Sacrament.   

The B. of Sarisburie.  
He thought it not good to recite the words, as knowing, they would not greatly serve his purpose. That the two former places were meant of the Sacrament, it appeareth (saith he) not only by the Waldenses, but also by th'exposition of the old Fathers. Yet could none of them in either of these places, ever find out the half Communion in One Kind. But here is no mention of the Cup: Ergo, saith M. harding, the Communion was ministered in Bread alone. A learned man, before he conclude so unadvisedly, should foresee, what would follow. M. harding granteth, as shall hereafter appear, that if a Priest do Communicate in One Kind alone, he committeth sacrilege: for so it is determined by Gelasius. Now let us lay these two verities of M. hardings both together. The first is, If a Priest minister in One Kind, he committeth sacrilege. The second is, The Apostles were Priests, and ministered only in One Kind: for here is no manner mention of the Cup. These both be M. hardings premises. 
M. hardings Conclusion. That the Apostles of Christ committed sacrilege.  Hereof it must necessarily follow, and can not be avoided, that the Apostles of Christ committed sacrilege. But what will not these men grant, to win their purpose?  
The weight of M. hardings argument, is taken, as they name it in Schools, ab Authoritate negatiuè: and unless it be in consideration of some other Circumstance, it is so simple, that a very child may soon answer it. For as he saith here, There is no mention made but of breaking of Bread: Ergo, there was no Cup, So might he also say, There is no mention made, but of breaking of Bread: Ergo, there was not Christ's Body. 
Genes. 46.  Or thus: jacob went down into egypt with three score and ten souls: Ergo, in his company he had no bodies. Certainly, as the soul in that place importeth the whole man: even so in the other place, the breaking of Bread importeth the whole Ministration.  
As for the breaking of Bread in the .27. of the Acts, which place as it is avouched, Chrysostom understandeth of the Sacrament, verily M. Harding was therein much overseen. For the text is clear: If S. Paul gave the Sacrament▪ being at that time in the ship, he gave it only unto Infidels, that knew not Christ. 
M. harding misreporteth S. Chrysostom.  And Chrysostom's exposition even in the same place is plain to the contrary. For thus he enlargeth S. Paul's words, that he spoke to the Mariners. Obsecro vos ut sumatis cibum: hoc enim ad salutem vestram fuerit: hoc est, ne forsan fame pereatis, cibum sumite. I pray you take some sustenance, It is behooveful for you that ye so do. That is to say, take some meat, least perhaps ye die for hunger. Now let M. Harding either say, these words are spoken of the Sacrament: or confess, that he hath made untrue report of his Doctor.   

M. harding. The .14. Division.  
It is not to be marveled at, all be it S. Paul delivered to the Corinthians thinstitutioninstitution of our lords Supper under both kinds, that yet upon occasion given, and when condition of time so required, 58 
The .58. untruth. S. Paul never ministered the Communion so.  he ministered the Communion under One Kind, sith that without doubt, he took that holy mystery under One Kind, 
1. Corinth. 10.  for the whole Sacrament, as we perceive by his words, where he saith, unus panis, & unum corpus, multi sumus, omnes qui de uno pane participamus. One Bread, and one Body, we being many are, all that do participate of one Bread. 59 
The .59. untruth. For immediately before he saith, The Cup of Blessing, which we Bliss, is it not the Communion of Christ's Blood?  Where he speaketh nothing of the Cup. And likewise by his words, where he speaketh disiunctively, as the Greek, and the true Latin text hath. Quicunque manducaverit Panem, vel biberit calicem Domini indigné, reus erit corporis & sanguinis Domini. Who so ever eateth the Bread, or drinketh of the Cup of our Lord unworthily, he shall be guilty of the Body and Blood of the Lord. Whereon dependeth an argument of the contrary, that who so ever eateth this Bread worthily, or drinketh this Cup worthily, he eateth and drinketh righteousness and life.   

The B. of Sarisburie.  
It is no marvel, saith M. harding, though S. Paul ministered sometimes in One Kind. But it is much to be marveled, that any Christian man durst ever thus boldly to publish open error under the name of S. Paul. What would not these men take in hand● to prove, that dare thus to allege S. Paul himself against himself, and that without any testimony, or word of S. Paul? Yes Marry, sayeth M. Harding, S. Paul saith, We being many are one Bread, and one Body: and speaketh nothing of the Cup. 
M. harding chargeth S. Paul with sacrilege.  Here by the way, M. harding chargeth S. Paul with manifest sacrilege. For it is already confessed by all them of that side, that it is sacrilege, if a Priest, such as S. Paul was, do Minister and receive the Sacrament under One Kind.  
But (he saith) there is nothing spoken of the Cup. What may we think hereof? Whether is this man himself blind, or thinketh he all others to be blind? Is there nothing there spoken of the Cup? O good Christian Reader, mark the dealing of this man, and beware of him. unless thou consider well the places, that he allegeth, he may soon deceive thee. Thus lie S. Paul's words. 
1. Corinth. 10. M. harding misreporteth S. Paul's words.  The Cup of the blissing, which we Bliss, is it not the Communication of the Blood of Christ? The Bread that we Break, is it not the Communication of the Body of Christ? For we being many are one Bread, and one Body, all that be partakers of one Bread. Here S. Paul distinctly nameth both parts together, and the Cup before the Bread. Yet, saith M. Harding, there is nothing spoken here of the Cup. If he have dealt faithfully herein, thou mayst trust him further for the rest. verily S. Jerome noteth it thus: 
Hieronymus, 〈◊〉 1. Corinth. 10.  Ideo de Calais primum dixit, ut posset postea de Pane latiùs disputare. Therefore S. Paul spoke first of the Cup, that he might afterward entreat more at large of the Bread.  
Further, saith M. harding, S. Paul useth a disjunctive, as appeareth both by the Greek, and also by the true Latin text. Such diligence, and circumspection in searching the Scriptures for defence of a truth is much to be commended. For there may be oftentimes great weight in one letter, as appeareth by sundry disputations between the Christians and the Arrians. But this man seeketh so narrowly, only to find some Covert for his error. S. Jerome, Anselmus, Haimo, and many others, both in the text, and in th'exposition of the same place, use the Copulative. Not withstanding, to grant M. harding his Disjunctive, yet if he be so skilful in the Digeste, as in other places of his Book he would seem to be, he might soon remember, that the very discretion of the law ●ath determined, that sometimes Disiunctives stand in steed of Copulatives, sometimes Copulatives in steed of Dis●unctiues. 
De verbor. & rer. significatione.  Saepe ita comparatum est, ut & Coniuncta pro Dis●unctis accipiantur, & Dis●uncta pro Coniunctis.  
But if M. harding have so good eye to one little Disjunctive, and mean uprightly, why doth he so blindly pass by so many Copulatives in the self same place altogether? 
1. Corinth. 〈◊〉.  For S. Paul saith, As often as ye shall eat of this Bread, And drink of this Cup: And again, Let a man examine himself, and so eat of that Bread, And drink of th●t Cup: And again, He that eateth, And drinketh unworthily, eateth, And drinketh his own damnation. Here be four Copulatives together. And by these it were good reason, that M. harding should expound his disjunctive: specially for that S. Paul, 
Likewise also the Cup.  recording th'institution, useth a Copulative: and the order of the Primitive Church, and th'exposition of S. Jerome, and others, is agreeable to the same. 
Tertul. aduers●● Prax●am.  In such cases Tertullian hath given a good rule. Opor●et secundum plura intelligi pauciora. Sed proprium hoc est omnium Haereticorum: Nam quia pauca sunt, quae in sylua inveniri possunt, pauca adversus plura defendunt, & posteriora adversus priora suscipiunt. It is meet that we expound the fewer places according to the more. But this is the very cast of all Heretics. For, because there be few things to be found in the wood, or in the multitude, therefore they defend a few things against many: and things lately devised, against the first. Thus doth M. harding, as we plainly see: and this, saith Tertullian, is the very cast of all Heretics.   

M. harding. The .15. Division.  
For this purpose we have a not able place in the Hebrew Gospel of S. Matthew, which, S. Jerome saith, he saw in the library of Caesarea, and translated it. This place is cited by S. Jerome in his book De Ecclesiasticis Scriptoribus, in jacobo fratre domini. The words touching the Communion, that S. Jerome rehearseth, agree thoroughly with those of S. Luke. 24. Chapter. Matthaeus sic refert. Dominus autem, etc. Matthew reporteth thus: when our Lord had given his shroud unto the Bishop's servant, he went to james and appeared to him: for james had made an oath, that he would not eat Bread, from that hour he drank of the Cup of the Lord, until he saw him raised from the dead. It followeth a little after: A●●erte, ait dominus, mensam, & panem. Statimque addit: Tulit Panem, & benedixit, & fregit, ac dedit jacobo justo, & dixit ei: Frater comede Panem tuum, quia resurrexit filius hominis a dormientibus. Bring the table and set on Bread, quoth our Lord: and by and by it is added: he took Bread and blessed it, and broke it, and gave it to james the just, and said unto him: my brother, eat thy Bread: for the son of man is risen again from the Dead. No man can doubt but this was the Sacrament. And wine was there none given, for any thing that may be gathered. For it is not likely, that S. james had wine in his house then, for as much as Egesippus, who was not long after him, witnesseth of him, that he never drank wine, but at our lords supper.   

The B. of Sarisburie.  
What shall need long answer to him that allegeth nothing? Here is no word spoken of the Sacrament, 
Luc. 24.  no more than when Christ did eat of the broiled Fish, and of the Honey comb. And other proof thereof there is none brought, but words, and boldness. For show and countenance of somewhat, there is brought forth the Gospel of S. Matthew, and that written in Hebrew, as though S. Matthew had written two Gospels, in two sundry tongues: and not only two, but also divers. I know, it is thought of some, that S. Matthew wrote his Gospel in Hebrew, & by report of Theophylactus, S. john the Evangelist translated the same into Greek. But that there should be any contrariety, or diversity of story, or matter, as M. harding seemeth to mean, I have not heard.  
But S. Jerome in the place here alleged, 
Hieronymus. De Ecclesias●icis scriptoribus  as he not once nameth the Sacrament, so he speaketh not one word of S. Matthew. Which thing addeth some more distrust to M. hardings dealing. S. Jerome only nameth the Gospel of the Hebrews, which (he saith) he himself translated both into Greek and Latin, and is often alleged by Origen. 
Euseb. lib. 3. ca 25.  But Eusebius accounteth it for no Gospel, but only among the bastard Scriptures.  
How be it, what so ever the credit of the Book be, thus it is written: Christ took Bread and blessed it, and broke it. Here (saith M. Harding) no man can doubt, but it was the Sacrament. I see well he would feign have it so. Yet is there here neither by the Hebrews Gospel, nor by S. Jerome, any one word spoken of the Sacrament. Neither had S. james vowed, that he would not minister, or receive the Communion, but that he would eat no Common Bread, before he had seen Christ risen again from the dead. As for the blessing of the Bread, it was not a thing peculiar to the Sacrament, but a general manner that Christ observed, when so ever be used Gods creatures, as it may appear throughout the story of the Gospels. That Christ should then minister the Sacrament, it is but M. hardings guess. No old writer ever saw so much before, no not S. Jerome, that wrote the story. Yet M. Harding, as though he had learned it in the third heaven, saith, It is so plain, that no man may doubt of it.  
But be it the Sacrament: Ergo (saith M. harding) There was but one kind. And how may that be proved? Now must one guess help an other. For it is likely (saith M. Harding) that there was no wine in the house. And why so? Because S. james drank no wine. If gheasses go for arguments, this matter is done. How be it, it seemeth a very seely guess, to say, S. james drank no wine, Ergo, He had no wine in his house. verily the same Egesippus, 
Egesippus. Abdias libro. 6.  that saith, S. james never drank wine, saith also, That he never was anointed, never ware woollen cloth, never eat flesh in all his life.  
Hereof by M. hardings Logic we may conclude, that he had neither ointment, nor woollen cloth, nor flesh in his house. Yet is there here an other greater inconvenience. 
Hieronymus de Ecclesia. Scriptoribus.  S. Jerome saith that S. james continued Bishop in Jerusalem the space of thirty years, until the seventh year of Nero: if it be true that is here avouched, that in all his life he never drank Wine, but only at Christ's last Supper, then must it follow, that being Bishop in Jerusalem the space of thirty years he never said Mass: which thing M. Harding may not well grant: Or else that he consecrated in one kind: which thing by Gelasius is adjudged Sacrilege. Which way so ever M. Harding turn himself, into one of these inconveniences he must needs fall.  
Again, if here be mention in deed of the Sacrament, & no Wine to be had in S. james house, than did Christ himself receive in one kind, to whose example, as these men say, Bishops and Priests are bound to stand. Therefore let them no longer defraud the people, but by Christ's example let both Bishops, and Priests, content themselves with the half Communion, as well as others.   

M. harding. The .16. Division.  
But because perhaps our adversaries will cast some mist over these allegations, to darken the truth with their cloudy gloss, which be clear enough to quiet, and sober wits, that give ear to the holy ghost speaking to us by the mouth of the Church: I will bring forth such witnesses and proofs for this purpose out of ancient Fathers, as by no reason, or Sophistical shift, they shall be able to avoid. Many of the places, that I alleged in the article before this for Private Communion, may serve to this purpose very well, and therefore I will not let to recite some of them here also.   

The B. of Sarisburie.  
God wot it were great wrong to cast a mist over darkness. But M. harding having alleged such matter for his half Communion, as he himself seethe may be easily answered, 
Wil Widefor●●dus contra wiclewm.  and William Wideford a Doctor of his own learning saith, is foolishly, and falsely brought in, to serve this turn, Yet he would not pass it over without some bravery. But now will he bring in such authorities, so clear, so forcible, and so invincible, as can not possibly be avoided. How be it, God be thanked, these authorities be neither so weighty, nor so strange. I knew them all, and had weighed them well, before I spoke any thing in that behalf. Here he doubleth a great many things before by him alleged for his Private Mass, in deed serving as well to the one purpose, as to the other.   

M. harding. The .17. Division.  
Melciades that Constant Martyr of Christ, and Bishop of Rome, ordained, that sundry hosts, prepared by the consecrating of a Bishop, should be sent abroad among the Churches, and Parishes, that Christian folk, who remained in the Catholic faith, might not through heretics be defrauded of the holy Sacrament. Which can none otherwise be taken, then for the form of Bread only, because the wine cannot so conveniently be carried abroad from place to place in small quantity, for such use, much less any long time be kept without corruption.   

The B. of Sarisburie.  
This argument hangeth only upon lack of carriage. For if it were possible to devise a way, that the Sacrament might be carried about in both kinds, than were this guess soon answered. For otherwise Melciades speaketh not one word of the Communion in One Kind. Now, that the carriage of both kinds is not impossible, the examples of antiquity do well declare. S. Jerome writeth thus of Exuperius the Bishop of Tholouse in France: 
Hieronym. ad Rusticum.  Nihil illo di●ius, qui Corpus Domini in canistro vimineo, sanguinem portabat in vitro. There was no man richer th●n he, that carried the lords Body in a wicke● Basket, and his Blood in a Glass. 
justinus Martyr in Apologia. 2.  Likewise justinus Martyr, declaring the order of the Church in his time, saith thus: Illis, quae cum gratiarum actione consecrata sunt, unusquisque participate: Eadem, ad eos qui absunt, Diaconis dantur perferenda. Of the things that be consecrate (that is, the Bread, Water, and Wine) every man taketh part, The same things are delivered to the Deacons to be carried unto them that be away. Here have we found not only a possibility, but also a common usage & practice of carrieing the Sacrament in Both Kinds. This is the first invincible argument, that all the world cannot answer.   

M. harding. The .18. Division.  
The Council of Nice decreed, 
This Canon is neither sound in the Greek, nor extant in the first edition, no● alleged by Gratia●.  that in Churches where neither Bishop, nor Priest were present, the Deacons themselves bring forth and eat the holy Communion. Which likewise can not be referred to the form of wine, for cause of sowringe, and corruption if it be long kept.   

The B. of Sarisburie.  
This later clause (Ipsi proferant, & edant) Let them bring it forth themselves, and eat) neither is in the Greek, nor in the Decrees, nor in the former edition of the Counsels. Certain words somewhat like, are found in Rufinus in this sort: Praesentibus Praesbyteris, 
Rufinus libro. 1. ca 6.  Diacope ne dividant Eucharistiam, sed illis agentibus, Solùm ministrent. Si verò praesbiter nullus sit in praesenti, tunc demum etiam ipsis liceat dividere. In the presence of the Priests, let not the Deacons divide, or minister the Sacrament, but only serve the Priests in their office. But if there be no Priest present, then let it be lawful for the Deacons to minister. Here is very small help for M. hardings purpose, unless perhaps he will say, that, Proffer, or dividere, Is to minister in One Kind. But if he think this a very fond Translation, as it is in deed, than this authority might have been spared.  
M. harding upon occasion of these words, would have men believe, that the Deacon in the absence of the Priest, went to the Pyx, and took out the Sacrament, and received it. But Rufinus speaketh not one word neither of takings forth of the Sacrament, nor of the receiving of the Deacon, but of dividing or ministering to the people. And his meaning seemeth to be this, that in the absence of the Priest, the Deacon might Consecrate, and so serve the people. Which thing notwithstanding it seem in some part contrary to an other Canon of the same Council, 
Canon. 18.  namely in the presence of a Priest, yet that it was so used in the primitive Church, it appeareth by most manifest, and certain prou●es. S. Ambrose imagineth S. Laurence being a Deacon, thus to say unto Sixtus the Bishop, when he saw him led to his martyrdom. 
Ambr. officior. lib. 1. ca● 41.  Experire utrum idoneum ministrum elegeris, cui commiseris Dominici sanguinis Consecrationem. O ●ather, try whether thou have chosen a ●itte minister, unto whom thou hast committed the Consecration of the lords Blood. By these words we see, that Deacons then used to Consecrate. Therefore Eutropius was not well advised, when he without cause corrupted, and altered S. Ambroses' words, and for Dominici sanguinis Consecrationem, 
Eutropius.  red, Dominici sanguinis dispensationem. For it followeth immediately in S. Ambrose, Et consummandorum consortium Sacramentorum, That is, The fellowship of perfecting the Sacraments.  
And the Emperor justinian in his authentics, De ecclesiasticis diversis capitulis, Let the Bishop appoint unto the women, 
Folio. 356. Authen. De Eccle. diuer. capitulus.  that be under his government, such Priest or Deacon as they shall choose to make answers unto them, or to minister unto them the holy Oblation.  
The same also may evidently be gathered by the second Canon of the Council Ancyrane: 
Concil. Ancyran. Can. 2.  the words be, Diaconi similiter, qui immolaverunt, honorem quidem habeant: cessare verò debent ab omni Sacro ministerio, ●iue a Pane, ●iue a Calais offerendo, vel praedicando. Let the Deacons, that have offered (unto Idols) keep their estate stil. But they must give over all holy ministery, both of offering the Bread and Wine, and also of preaching.  
This part of the Deacons office was afterward in sundry decrees abrogated. First Bergomensis in the life of Honorius, 
Bergomen. in Honorio.  saith, It was Decreed by Zosimus Bishop of Rome, that the Deacon should not minister in the presence of the Bishop or Priest. And long before that time, order was taken in the Council holden at Arle in France, that Deacons should not minister the Sacrament at al. The words be, 
Concil. Arelaten. 1. ca 15.  De Diaconis, quos cognovimus multis locis offer, placuit id minimé fieri debere. touching Deacons, of whom we hear say, that they make the oblation in many places, we have thought it good that they do so no more.  
M. harding will not deny but these be proofs sufficient, that the Deacons in those days used to minister the holy Communion. Therefore the meaning of the Council of Nice, is not that the Deacon should go to the Pix, and take the Sacrament reserved, as M. harding seemeth to gather upon a false text, being neither in the Greek, nor in the former setting forth of the Counsels, nor alleged by Gratian: but that the Deacon in the absence of the Priest, might Consecrate the holy Mysteries, and deliver the same unto the people, as may well be gathered by the words of Rufine. But let us grant M. harding, that the Sacrament was reserved. Yet hath he gotten very small advantage for his half Communion. For if he would say thus: 
The Sacrament was reserved, 
 Ergo, it was reserved in one kind,  the Sequel of his argument would be to weak. No Logic could make it good.  
I grant, the holy Mysteries were sometimes kept in the primitive Church upon sundry occasions: but they were kept in Both kinds, as manifestly appeareth by Nicephorus, 
Nicephor. li. 13. ca 19  and by the first Epistle of complaint sent by Chrysostom unto Innocentius. This being true, 
Chrysost. epist. 1. ad Innocentium.  as it can not be denied, that the Sacrament was reserved in both kinds, what then hath M. Harding gotten by this invincible argument, for his half Communion in one kind?   

M. harding. The .19. Division.  
Where oftentimes we find it recorded of the Fathers, that Christian people in time of persecution received of the Priests at Church in fine linen clothes the Sacrament in sundry portions, to bear with them, and to receive it secretly in the morning before other meat, as their devotion served them: for the same cause, and in respect of other circumstances, it must of necessity be taken only, for the kind or form of Bread. The places of Tertullian, and S. Cyprian be known. Tertullian writing to his wife, 
Lib. 2. ad V●●rem.  exhorteth her not to marry again, specially to an Infidel, if he die before her, for that if she do, she shall not be able at all times for her husband, to do as a Christian woman ought to do. Will not thy husband know (saith he) what thou eatest secretly before all other meat? 
The .60. Untruth, Standing in the false translating of Tertullian.  And in case he do know it, he will believe it to be Bread, not him who it is called. S. Cyprian writeth in his Sermon De Lapsis, That when a woman had gone about with unworthy hands to open her coffer, where the holy thing of our Lord was laid up, she was made affrayed with fire that rose up from thence, as she durst not touch it, which doubtless must be taken for that one kind of the Sacrament.   

The B. of Sarisburie.  
The matter, that hangeth in question between us, is whether the people being assembled together in the Church, at any time within the space limited, received the Communion under one kind. M. Harding answereth me, not of the order of the Church, but of several men, and Private houses. Thus he flieth that thing, that should be proved: and the thing that needeth no proof, as nothing pertinent unto the matter, he proveth only to conjecture. 
M. harding falsifieth Tertullian.  In the place of Tertullian he useth a manifest corruption, as I have already showed.  
His conjectures be these: Women received the Sacrament in a linen cloth: Tertullians' wife received it at home before meats: S Cyprian saith, A woman kept it at home in a Cheaste: Ergo, The Sacrament was ministered in one Kind. These be cold gheasses, & no prou●es. To say, They had the Bread, Ergo, They had not the wine, is a very faint reason, and hangeth only of ignorance, for that M. harding knoweth not, in what order these things were kept. But that women and others kept the Sacrament, & carried it about them, and that in Both Kinds, it is evident, and cannot be denied.  
Gregory Nazianzene thus writeth of his sister Gorgonia, 
Nazian. in funere Gorgoniae.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. If her hand had laid up any portion of the tokens of the precious Body, and of the Blood, mingling it with her tears etc. Here Nazianzene, contrary to M. hardings judgement, saith, she had laid up both parts. And what should I stand long, to heap examples? M. hardings own Amphilochius, 
Amphilochius.  of whom he seemeth to make so great account, among other his fables, whereof he hath good store, saith, That a certain jew came and received among the Faithful, and privily carried part of either Kind home with him. How, or wherein, it is not written. Yet will it not follow: M. harding cannot tell wherein the jew carried home the wine: therefore Amphilochius tale is not true.  
Now, if M. Harding had his own request, yet is he far of from his purpose. For if he would reason thus, One woman received the half Sacrament in one Kind at home, Ergo, The People received in like sort openly in the Church, Which is the thing that should be proved, this argument would hardly hold.  
To be short, these three examples here alleged are nothing else, but mere abuses of the Sacrament. 
Cyprian. de Lapsis Serm. 5. Council. Caesar-august. ca 3.  And therefore as it appeareth by S. Cyprian, God showed himself by miracle, to be offended with it, frayeing the woman, that so had kept it, with a ●lame of fire. And it was decreed in the Council holden at C●saraugusta in Spain, That if any man received the Sacrament, and eat not the same presently in the Church, he should be accursed for ever. Thus M. hardings reasons hold only by guess: grounded upon abuse: and being granted, yet are not able to prove his purpose.   

M. harding. The .20. Division.  
The examples of keeping the holy Sacrament under the form of Bread only, to be in a readiness for the sick, and for others in time of danger, that they might have their necessary victual of life, or voyage provision with them at their departure hence, be in manner infinite. Here one, or two may serve in steed of a number. For though M. jewel maketh his vaunt, that we have not one sentence, or clause, for proof of these articles, which he so defaceth with his negative: yet I will not accumulate this treatise with tedious allegation of authorities. S. Ambrose at the hour of death, received the Communion under one Kind, kept for that purpose, as it appeareth by this testimony of Paulinus, who wrote his life. And because it may be a good instruction to others to die well, I will here recite his words. At the same time as he departed from us to our Lord, from about the eleventh hour of the day, until the hour that he gave up the ghost, streatchinge abroad his hands in manner of a Cross, he prayed. We saw his lips move, but voice we heard none. Horatus a Priest of the Church of Vercels, being gone up to bed, heard a voice three times of one calling him, and saying to him, arise, and haste thee, for he will depart hence by and by. Who going down gave to the Saint our lords Body: which taken, and swallowed down, he gave up the ghost, having with him a good voyage provision, so as the soul being the better refreshed by the virtue of that meat, may now rejoice with the company of Angels, whose life he lead in the earth, and with the fellowship of Elias.   

The B. of Sarisburie.  
It is no vaunt to say the truth. Neither did I deny, that ever any one man received the Communion in one Kind. For I knew all these examples, & the weight of them. Neither is it so hard a matter for a man to know them. But this is the only thing that I denied, That you are not able to bring any one sufficient authority, or example, that ever the whole people received the Communion in the open Church under one Kind. Hereupon resteth that strange Negative, wherewithal ye are so grieved. This is it, that ye should prove, and yet hitherto have not proved. Ye say, ye will not accumulate examples, as though ye had enough to spare. 
Paulinus.  Yet have ye gotten together Sickefolke, Women, Infants, Mad men, Conjectures, Gheasses, Miracles, and Fables: and have spared nothing that might be found, although it made nothing to your purpose. Such is the store of your examples.  
Touching Paulinus, that, as it is supposed, wrote this life of S. Ambrose, I will say nothing, as of myself, but only refer you to Erasmus, 
Erasm. in praefatione in Ambrosium.  whose judgement ye would seem sometime not to mislike. Thus he saith: Idem est artifix, qui tam multa contaminavit in scriptis Hieronymi, & Augustini etc.▪ It is the same crafts man, that hath corrupted so many things in the writings of S. Jerome and S. Augustine, a man even made to such a purpose. He had the story of S. Ambroses' life written by some other. Unto the same he set a jolly preface of his own: he woave in a great many talks between parties, and thereunto framed a conclusion, and patched on a sort of Miracles. Compare the very phrase, and manner of speech of the true Paulinus with this fellows rags etc.  
This is that Paulinus, whom M. Harding hath chosen for his author.  
Touching the matter, if it be granted, it neither relieveth M. hardings purpose, nor hindereth ours. For if S. Ambrose straight upon receiving of the Bread, yielded up the spirit, & therefore did not receive the Cup, which thing notwithstanding is not yet proved, yet will it not follow, that this was the common order of the Church. What example of dieing well M. harding hath here ●ounde, I cannot see: unless he mean that the Sacrament, only because it is received, hath power to work Salvation, and to cause a man to die well: which is a dangerous doctrine, 
Articulo. 20.  and by M. Harding already refused. For, as much as may appear by the story, neither did S. Ambrose in that case call for the Sacrament, nor utter any kind of word, nor understood, what he received: but only lay speechless, and as soon as he had swallowed the Bread down, gave up the Ghost. But this Paulinus in the same story, noteth one special sentence of S. Ambrose, much had in remembrance and commended by S. Augustine in his old age, and here dissembled by M. harding, whereof a man may take great comfort, & in deed learn a good lesson to die well. For he said lying in his death bed, Non sic vixi, ut pudeat inter vos vinere: nec mori timeo, quia bonum habemus Dominum, Neither have I so lived that I am ashamed longer to live amongst you: nor am I affrayed to die, for that we have a gracious Lord.   

M. harding. The .21. Division.  
Dionysius Alexandrinus about the year of our Lord .200. as Eusebius Caesariensis reciteth, manifestly declareth, 
Ecclesias. hist. lib. 6. ca 44.  how that an old man called Serapion, was houseled under one kind at his end. This Serapion after that he had lain speechelesse three days, sent for the Sacrament. The Priest for sickness not able to come himself, gave to the lad that came of that errant, a little of the Sacrament, commanding him to wet it, and so being moisted to power it into the old man's mouth. Thus much is expressed by the words there, as the Greek is to be construed. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The lad being returned home, moisted with some liquor that divine meat, to serve the old man withal, licinge now panting for desire to be dismissed hence, and to hast him away to Heaven, and powered it into his mouth. For that this old man's mouth and throat, had long been dry by force of his sickness, the Priest, who had experience in that case, providently gave warning, to moist the Sacrament with some liquor, and so together to power it into his mouth. Which was so done by the lad, as Dionysius expresseth. Now if the form of wine had then also been brought by the lad to be ministered, there had been no need of such Circumstance, to procure the old man a moisture to swallow down that holy food. And that this was the manner of ministering the Sacrament to old men at their departing, it appeareth by record of Theodoritus, who writeth in his Ecclesiastical story, how one Bassus an Archepriest ministered unto an old man called Simeones, of great fame for his holiness. Bassus, saith he, as he visited his Churches, chanced upon holy Simeones that wonder of the world, lying sick, who through feebleness was not able to speak, nor move. When Bassus saw he should die, he giveth him his rights before. But after what sor●e, it is to be marked. Spongia petita Simeoni o● hum●ctat atque eluit, ac tum ei divinum obtulit Sacramentum. He calleth for a sponge (saith Theodoritus) and therewith moisteth and washeth Simeones mouth, and then giveth him the holy Sacrament. If at that time the receiving of the Sacred Cup had been in use, such procuring of moisture, for the better swalowinge down of the Sacrament under one kind, had been needless.  
Amphilochius that worthy Bishop of Iconium in Lycaonia, of whom mention is made in the article afore this, writeth in the life of S. Basile, that a little before he gave up his Ghost, he received a portion of the holy Sacrament, 
The burying of the Sacrament.  which long before he had caused to be kept, to th'intent it might be put in his grave with him at his burial. Which no man can cavil to be any other than the form of bread only.   

The B. of Sarisburie.  
M. harding rather than he would seem to answer nothing, answereth one thing for an other. The question is of the usage & order of the Church: his answer is of Serapions' death bed, as though there had been no Churches yet erected in those days.  
This Serapion for open Idolatry by him committed, was excommunicate from the Church, and utterly cut of from the company of the faithful, and that in such extreme sort for the greater terror of others, that during his life he should never be admitted again. notwithstanding which extremity, upon good proofs, and tokens of repentance, lest the party should be utterly swallowed up with despair, the Church oftentimes with charitable discretion, remitted some part of that rigour: as may appear by S. Cyprian, S. Augustine, and others, and by Dionysius that wrote this story.  
S. Augustine speaking of the times of persecution, Do not we consider (saith he) 
August. Epist. 180●  in what multitudes the people in such dangers resorteth to the Church, some desiring they may be baptized, some that they may be reconciled from excommunication, some that they may be admitted to show their repentance (for their open crimes) every man desiring consort, every man desiring the participation of the Sacrament? In which case if there be no Minister to be had, what misery then followeth them, that depart this life either unbaptized, or else bound (in their sins?) Likewise S. Cyprian saith, In this extreme case of death, the party excommunicate should not tarry to be reconciled by the Bishop (in the presence of the Church, as the order was then) but discharge himself before any Deacon, and so depart unto the Lord in peace. Therefore the priest understanding the state, the old man Serapion being excommunicate stood in, and being not able for sickness to go himself, least he should depart confortelesse in desperation, in token that he was reconciled unto the Church, sent unto him the sacrament by the lad, and sent it not in one kind only, but in both. For such was the order of the Church then, 
Hieronym. ad Rusticum.  as it appeareth well by the story of Exuperius, 
justinus, Apologia. 2.  and by justinus, and others. And the boy that carried the Sacrament, for more ease of the old man in that case, was warned by the priest to moist the bread in the Sacramental wine that he brought with him, like as Bassus also did unto Simeones: whom M. harding highly commendeth for his holiness, not withstanding he were the founder of the Messalians, 
Theodoret. li. 4. Cap. 11.  and therefore, as he afterward saith, the first parent of the sacramentary Heresy. And what hath M. harding herein found for his half Communion? He will say, The boy was commanded to dip the Bread: and Bassus was feign to wash Simeones mouth, Ergo, they received in one kind. verily, Serapions' boy were soon able to answer this argument. For what sequel is this in reason, The sick man's mouth was dry: Ergo, he could not receive the Cup? Who would make such reasons but M. harding? Of this ground he might better reason thus: 
Good Frydaie.  The sick man's mouth was dry: Ergo, he could not receive the Bread. In my judgement, the scowringe of the sick man's mouth, hath small force to take from him the Sacrament of Christ's Blood, and so to prove the Half Communion.  
As for the fable of M. hardings Amphilochius, it were great wrong to answer it otherwise then as a Fable. For thus it is: The Bread had been kept by the space of seven years, or more: S. Basile in his death bed called for it, and received it, to th'intent, as M. harding saith, it might be buried with him. The former part hereof, to say, either that the Sacrament was kept the space of seven years, or that at the end of so long time, it was fit to be received of a sick man in his death bed, is mere folly. But to say as M. harding here saith, that the Body of Christ being now immortal, and glorious, and at the right hand of God may be laid in the grave, and buried, is manifest and wicked blasphemy. Abdias saith, that S. Mathie th'apostle when he was stoaned to death, desired that two of the first stones might be buried with him, for a witness against them, that so used him: who, although he be full of like fables, yet hath he some reason in his fables: but M. hardings Amphilochius hath none at al.  
Now for view of M. hardings proofs, good Reader, consider this. I demand of the laity: he answereth of S. Ambrose, and S. Basile, which were Bishops. I demand of the whole people: he answereth of several men. I demand of the usage of the Church: he answereth of persons excommunicate, that were without the Church. I demand of sufficient and certain proofs: he answereth me by gheasses and fables. And these be his invincible arguments, that no man can answer.   

M. harding. The .22. Division.  
It hath been a 16 custom in the Latin Church from th'apostles time to our days, 
The .61. untruth. Without any colour, or show of truth.  that on Good Friday as well Priests, as other Christian people, receive the Sacrament under the form of Bread Only, consecrated the day before, called the day of our lords Supper, commonly maundy thursday, and that not without signification of a singular Mystery, and this hath ever been judged, a good and sufficient Communion.   

The B. of Sarisburie.  
This may well be called a Good Fridays argument, it cometh in so naked without witness. In deed M. Tonstal saith, 
Tonstall. de Eucharist.  it hath been used of old in the Latin Church, but he durst not say, from the time of th'apostles, as M. harding here saith. Yet, for augmentation of matter of his side, I will say further: the first Council Aransicane holden sometime in France, 
Concil. Aransicanun. 1. li. 1. ca 4.  and Innocentius the first have added hereto the holy Satursday, which now is called Easter Eve, and say it is a tradition of the Church, that in those two days the Sacrament in any wise be not ministered. The like whereof is written by Socrates, 
Socr. li 5. ca 22●  of Good Friday and the Wednesday before. 
Innocent. 1. ca 4.   
The singular mystery hereof, M. harding holdeth secret as a Mystery. 
Thom. 3. par. de Euch. q. 76. ar. 2●  Innocentius saith, It is because th'apostles ran their way that day, and hid themselves. 
Gerson contra Floret. li. 4.  Thomas of Aquine, & Gerson say, Because if any had Consecrate that day, while Christ say dead, the Body had been without Blood, and the Blood without the Body. Others say, If the Sacrament that mean while had been kept, 
Tho. 3. par. q. 81. ar. 4.  it would have been dead in the Pix.  
Hugo Cardinalis saith, 
Innocent. 3.  Quinta feria duae hostiae consecrantur, 
Hugo Cardinal in evang. secundum Lucan. ca 24.  & altera in crastinum reseruatur, 
●leganter.  quod eleganter fit, etc. Upon Shire Thursday two hosts be consecrate, and th'one of them is reserved until the next day, which thing is very trimly done. For Christ's passion is the truth, and the Sacrament is a figure of the same. Therefore when the truth is come, the figure giveth place. These be the greatest mysteries, that I could ever learn touching this matter.  
But this, saith M. harding, was ever counted a good Communion. I grant. But ye have not yet proved, that this was your Half Communion. For if ye say, they Consecrated the day before: Ergo, they received in One Kind only the day after, this would be no formal argument. For the Greek Church all the Lente long used to consecrate the Sacrament only upon Satursdaies', 
Sext● Synodus Constantinopol. Can. 52.  and Sonnedaies, as it is noted in the Council of Constantinople: & upon other days they used the Communion of things Consecrate before, and yet had they never until this day the Communion under On● Kind. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Yet notwithstanding unto this manner of the Greek Church, 
a Tonstall. de Eucharist.  M. Tonstal resembleth the observation of Good friday in the Latin Church. So far is M. harding of, from proving his purpose by Good friday.   

M. harding. The .23. Division.  
And that in the Greek Church also, even in the time of Chrysostom, the Communion under the form of Bread only, was used, and allowed, it appeareth by this notable story of Sozomenus a Greek writer: which because it is long, 
Histor. Ecclesi. li. 8. ca 5. in Graeco.  I will here rehearse it only in English, remitting the learned to the Greek. When john, otherwise named Chrysostom, governed the Church of Constantinople very well, a certain man of the Macedonian Heresy had a wife of the same opinion. When this man had heard john in his Sermon declare, how one ought to think of God, he praised his doctrine, and exhorted his wife, to conform herself to the same judgement also. But when as she was led by the talk of noble women, rather than by her husbands good advertisements, after that he saw counsel took no place, except (que he) thou wilt bear me company in things touching God, thou shalt have no more to do with me, nor live any longer with me. The woman hearing this, promising feignedly, that she would agree unto it, conferreth the matter with a woman servant that she had, whom she esteemed for trusty, and useth her help to deceive her husband. About the time of the Mysteries, she holding fast that which she had received, stooped down, making resemblance to pray. Her servant standing by, giveth to her secretly, that which she had brought with her in her hand. That, as she put her teeth to it, to bite it, hardeneth into a stone. With that the woman sore astonished, fearing leasie some evil should happen unto her therefore, which came by the power of God, ran forthwith to the Bishop, and bewrayinge herself, showeth him the stone, having yet in it the prints of her bit, representing a strange matter, and a wondrous colour: and so with tears of her eyes, besought forgiveness, promising her husband she would consent and agree to him. If this seem to any incredible (saith Sozomenus) that stone is witness, which to this day is kept among the jewels of the Church of Constantinople. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  By this story it is clear, the Sacrament was then ministered under One Kind only. For by receiving that one form, this woman would have persuaded her husband, that she had communicated with him, and with that holy Bishop. Else if both kinds had then been ministered, she should have practised some other shift for the avoiding of the Cup, which had not been so easy.   

The B. of Sarisburie.  
I may not disgrace the credit of this story: all be it in Sozomenus, and Nicephorus, of both whom the same is recorded, there be sundry things, that may well be filled. But I see no cause yet, wherefore M. harding should blow the triumph. For in all this long rehearsal there is not one word spoken of the Communion under One Kind. The Bread so changed into a stone, and kept for a memory among the jewels there, was a witness of the woman's dissimulation, and not of M. hardings half Communion. Yet (saith he) by this story it is clear, the Sacrament was then ministered under one Kind only. For by receiving that one form, the woman would have persuaded her husband, that she had Communicated with him. Else if both kinds had then been ministered, she would have practised some other shift, for thavoiding of the Cup, which had not been so easy. Now truly here is but a cold Conclusion, hanging wholly (as it may appear) only upon the sleight of a woman's wit. For as this woman had devised to deceive her husband in the Bread, why might she not as well devise to deceive him in the Cup? Why might she not take the Cup, and feign that she drank, and yet drink nothing? Doubtless such dissimulation is sooner wrought in the Cup, then in the Bread: and she that durst so to dissemble in th'one part of God's Sacraments, would little fear to dissemble in the other.  
Here we see the certainty of M. hardings gheasses. He reapeth the thing, that was never sown: and gathereth of his authors the thing, that was never spoken.  
But touching the truth of this whole matter, if a man list only to go by guess, as M. harding doth, why may he not thus imagine with himself, If this woman would thus dissemble in a case so dangerous, what needed her to take the Bread at her maids hand, and specially at that time, in that place, and in the sight of the whole people? Or how could she so openly receive it without suspicion? Or why might she not have brought it in a Naptkine secretly about herself? The burden was not great: her feigning and hypocrisy had been the easier.  
And thus much to answer one guess by an other.  
But that there was no such dismembringe of the holy Communion at that time, we may well understand both by S. Basile, 
Chrysost. in. 2. Cor. hom 18.  Nazianzene, Gregory Nyssene, and others of that age, and also by these plain words of Chrysostom, Est ubi nihil differat Sacerdos a subdito: ut quando fruendum est horrendis Mysterijs. In some cases there is no difference between the Priest and the people: as when they must enjoy the reverend Mysteries. Bysides that, the Greek Church never had this half Communion, neither before that time, nor never sithence. And therefore Pope Leo the tenth, calleth the use of the whole Sacrament according to Christ's Institution, the Bohemians, and the Grecians Heresy.   

M. harding. The .24. Division.  
The place of S. Basiles Epistles add Caesariam cannot be avoided by no shift nor Sophistry of the Gospelers. These be his words. Al they which live the solitary life in wilderness, where is no priest, keeping the Communion at home, communicate themselves. And in Alexandria and in egypt, each of the people for the most part, hath the Communion in his house.  
Here I might ask M. Iuel● how they could keep wine consecrated in small measures, as should serve for every man's housel a part, in those countries of extreme heat, specially in wilderness, where they had neither Priest, nor Deacon, as in that place S. Basile writeth: For lack of whom they kept it in store a long time, that they might not be destitute of it at need. Again, 
Bread and Wine shifted suddenly into forms.  here I might ask him, whether it was the form of Bread only, or of Wine also, which Christian men, and specially women were wont devoutly to receive of the Priests, in their clean linen, or Napkins to bear home with them, taking great heed, that no fragments of it fell down to the ground, as both Origen, and also S. Augustine do witness. I think he will confess, that linen cloth is not a very fit thing to keep liquor in.   

The B. of Sarisburie.  
The Gospelers, whom M. harding so often upbraideth with that name, as if he himself had no part in God's Gospel, have little need to avoid that thing, whereby they see themselves nothing hindered. For the question is moved of the whole Congregation: answer is made of several persons. We speak of the order of Churches: M. harding answereth of forests and wilderness. verily if he could find any thing to purpose in the Church, he would not thus hunt the Mountains: neither would he flee for aid into Egipte, if he could find any near at home.  
The ground of this argument is the impossibility of keeping Wine: which M. harding hath hitherto uttered by the name of Form: Now that it is come to sowringe, he calleth it wine. There is cunning in shifting of terms. But if there be no Wine there remaining, as these men would persuade the world, what shall we call it then, that thus standeth in danger of soweringe? Certainly, Christ's blood will not sour: and Forms of Wine without substance cannot sower: either of these both can as well abide the hot country, as the cold. But Gelasius saith, There remaineth in the Sacraments the Nature and Substance of Bread and Wine.  
Of preserving Wines in hot countries, I will not reason. Not withstanding, 
Macrobius.  I remember, Macrobius saith, that as the country of egypt is extreme hot, so the Wines of the same be extreme cold, and therefore, as it may be supposed, the more durable. And although the Country of Naples be very hot, yet the Wines thereof have been preserved, the space of forty or fifty years, as it is mentioned by plutarch, 
Plutarch in Lu●ullo.  Athenaeus, 
Athenaeus, li. 1.  and others. How be it this is not much material. But as the Wine is in danger of sowringe, so is the Bread in danger of moulding, as appeareth by sundry cautels of the Mass therefore provided. Yet one question would well be here demanded. If the Wine in the Mountains of egypt could not be kept in small quantities a few days, how then could the wine that Christ changed out of water in Cana of Galilee, 
Vinum Archi●riclini.  be kept at Orleans in France as a Relic, for the space of fifteen hundred and thirty years, ever since that time until this day, & that still without soweringe? But let us yield, that wine in the Mountains could not be kept: yet mought it well be had and kept in Churches, at the least during the time of the Communion: and that to this purpose is sufficient.  
The keeping of liquor in a linen cloth, was M. hardings conceit, more to solace himself with all, then much making to the matter. For otherwise as the women received the Bread in a cloth, so might they receive the Wine in a Uial, or some other like thing. And that they so did, it may well be gathered by the story of Gorgonia Nanzianzenes sister: by Eruperius, 
Nazian. in Funere Gorgoniae. Hieronym. ad Rus●●●cum Narbonen.  of whom S. Jerome writeth: and by the fable of the jew in M. hardings own Amphilochius. And for that M. harding maketh such sport with keeping liquor in a cloth, it was decreed in the Council holden at Altisiodorum, that the Priest should put his oil in a Chrismatorie, and in linen, by these words: ut Chrisma Chrismario, & lin●eo imponant. I doubt not, 
Concil. Altisiodoren. Can. 6.  but M. harding thinketh, a linen cloth will hold Wine, as well as Oil.   

M. harding. The .25. Division.  
Though I might bring a great number of other places, for the use of one kind, which after the most common rule of the Church, was the form of Bread: yet here I will stay myself, putting the reader in mind, that the Communion hath been ministered to some persons under the form of Wine only, and hath been taken for the whole Sacrament, specially to such, as for dryness of their throat, at their death, could not swallow it down under the form of Bread. Where as it appeareth by S. Cyprian, and also by S. Augustine, 
Sermone 5. de 〈◊〉.  that the Sacrament was given to infants in their time, we find in S. Cyprian, that when a Deacon offered the Cup of our lords Blood to a little maid child, which through default of the Nurse, had tasted of the Sacrifices that had been offered to Devils: the child turned a way her face by the instinct of the divine Majesty (saith he) closed fast her lips, and refused the Cup. But yet, when the Deacon had forced her to receive a little of the Cup, the yea●● and vomit followed, so as that sanctified drink in the Blood of our Lord, gwoshed forth of the polluted bowels. If the Sacrament had been given to this Infant under the form of Bread before, she would have refused that no less, than she did the Cup, that the Deacon than would not have given her the Cup. And that this may seem the less to be wondered at, 
De consecrat. dist. 4. Can. 4. Si qui apud illos Haereticos.  joannes Teutonicus that wrote scholies upon Gratian, witnesseth, that even in his time, the custom was in some places, to give the Sacrament to Infants, not by delivering to them the Body of Christ, but by powringe the Blood into their mouths: which custom hath been upon good consideration, abrogated in the Church of Rome, and kept in the Greek Church, as Lyra writeth upon S. john.   

The B. of Sarisburie.  
What so ever plenty of such examples M. harding hath, if he had any better, he might well have spared these. Here he saith, Some old m●nne for their age, and drieth, were suffered to Communicate of the Cup only, as being not able to swallow the Bread. 
M. harding is against himself, and speaketh contraries.  A little before he said, That S. Ambrose lying in his death bed, received the Bread only: And that S. Basile in the like case received the Sacrament, being then stolen and dry, of seven years keeping, and that alone without Wine. Seneca saith, Proprium est ●●xuriae gaudere perversis. It is the property of wantonness, to delight in things out of order.  
Infants, saith M. harding, received in one Kind, and thereto he allegeth the authority of S. Cyprian: which although it made with him to this purpose touching Children, yet to other great purposes it maketh directly against him. For first by that place of S. Cyprian, 
Cypria. Sermo. 5. De lapsis.  the holy Communion was thought so necessary to all the faithful, that Children and Infants were not excluded: which plainly overthroweth the Private Mass: Besides that, the whole people received in Both Kinds, as it is manifest by S. Cyprians words: 
M. harding allegeth S. Cyprian against himself.  which thing is contrary to M. hardings half Communion.  
All this he granteth touching the people: wherein only I joined issue: and maketh his whole plea upon an infant: and yet of Infants, as he knoweth, I spoke nothing. If all that he saith, were proved true, yet hath he gotten but an infant of his side. But what if● this Infant received both kinds? verily, there is nothing in Cyprian to the contrary. And it appeareth by S. Jerome, S. Augustine and other old writers, 
August. De Eccl. Dogma. lib. 1. cap. 52.  that they that were baptized, as well children, as others, immediately received the holy Mysteries in Both Kinds. S. Jerome speaking of one Hilarius saith thus: 
Hieronym. contra Luciferian.  Non potest Baptisma tradere sine Eucharistia. He cannot minister Baptism without the Sacrament of thanks giving. S. Cyprians words touching this matter be these: Vbi solemnibus adimpletis calicem Diaconus offerre praesentibus coepit, & accipientibus caeteris, locus eius advenit, faciem suam paruula instinctu divinae Maiestatis avertere etc. After the solemnity (of the Consecration) was done, and the Deacon began to minister the Cup unto them that were present, and among others that received, her turn was come, the child by the power of God's divine. Majesty turned away her face etc. Hereby we may well gather, that like as the Priest, the Deacons, and the people received, even so the child received to, without any manner innovation, or difference.  
He will say, there is mention made but only of the Cup. Therefore the Child received not the other kind. This guess is over s●lender: yet is it an ordinary argument with M. harding. But it seemeth, he doth not well consider the inconvenience, that thereof may follow. For so may he as well conclude, that the Priest himself, and the Deacons, and the whole people, received only of the Cup. For there is no mention at all made of the other portion.  
If the Bread had been offered to the child, she would as well have refused that, as she did the Cup. This is an other guess without any necessary sequel. This effect followed when God would have it: of whose doings we can give no reason.  
Lyra, and Teutonicus, lived at the least thirteen hundred years after Christ, wherefore their authority in this case must needs seem the less. Yet, for aught that I can see, Lyra is untruly alleged, as writing to an other purpose.  
Teutonicus in his gloze in the same place, manifestly corrupteth S. Augustine's text. For, where as S. Augustine speaketh namely of Children, & calleth them, paruulos, Little once, he saith in his Gloze, Hoc intellige de adultis, Understand this of men of ripe years. Then to confirm his error he allegeth a custom, but he knoweth not where: and proveth it also, but he knoweth not by whom. For thus he avoucheth it, Secundum quosdam, that is, as some men say: Which was never good witness in any court. Wherefore M. harding might have spared these Doctors, without any prejudice of his cause.   

M. harding. The .26. Division.  
The fourth Council of Carthago decreed, 
Can. 76.  if a man in sickness (who was enjoined public penance) do demand his housel, and ere he die fall in a frenzy, or become speechless: that the Sacrament be powered into his mouth. To take this for the form of Wine, we are moved by the decree of the Eleventh Council Toletane. Where it is said, 
Can. 11.  that the weak nature of man is wont at the point of death to be so far oppressed with drought, that it may be refreshed by no meats, uneath sustained with comfort of drink. Then it followeth. Which thing we see to be so, at departing of many, who being very desirous to receive their voyage provision of the holy Communion, when the Sacrament was given them, have cast it up again: not that they did this through infidelity, but for that they were not able to swallow down the Sacrament delivered to them, but only a draft of our lords Cup. How so ever this be taken, it is plain by this Council, as by many other ancient Counsels and Doctors, that the manner of the Catholic Church hath been, to minister the Sacrament to the sick, under one Kind.   

The B. of Sarisburie.  
These authorities answer themself. Being every way granted, yet is M. harding never the near. The whole matter we stand upon, is the open order, and usage in the Church. For proof hereof here are brought in Lunatics, and Mad men. It were a strange sight, to see a Church full of such people. The substance of his argument resteth only upon this guess, that the Bread cannot be powered into the sick man's mouth: 
Concil. Carthag. 3. Ca 6.  and yet he may learn by the third Council of Carthage, and by the Abridgement of the Council of Hippo, that the Sacrament was then put into De●de men's mouths. Neither can I see what necessity is in this reason: The man is frenetique, or lieth speechelesse, which was the suggestion of that Council: Ergo, he cannot receive the Sacramental Bread. If there be danger in the receiving, there is none more, then in the Cup.  
The Canon of the Council of Toledo here alleged, is not an exposition of this Council of Carthage, as M. harding thinketh: but a declaration of a Canon made in the first Council of Toledo: 
Concil. Toletan. 11. Ca 11.  as it is plain by these words: In collatione nostri coetus relectus est Canon Toletani Concilij primi, in quo praeceptum est, ut si quis acceptam à Sacerdote Eucharistiam non sumpserit, velut Sacrilegus propellatur. In the conference of our Council there was red a Canon of the Council of Toledo, wherein it was ordered, that, if any man received not the Sacrament delivered to him by the Priest, the same should be Excommunicate, as a wicked doer. This Decree seemed very strait, specially for that a godly man by mean of sickness, or other weakness of nature, might happen to refuse, or not to receive down the Sacrament, but to cast it up, against his wil Therefore the Council by way of declaration determineth thus: that, if any man happen so to do by force of sickness, he shall not stand in danger of the Law.  
Hereupon M. harding concludeth thus: It is plain by this Council, and by many other Councils, and Doctors etc. Other Council, or Doctor here is none named. This Council neither maketh any law, touching this matter: nor declareth any order, or manner of public Ministration: but only excuseth the invincible necessity, and weakness of nature.  
But touching the manner and order of the Church, the same Council, 
Si quis accepts Eucharistian non sumpserit. Collatam a Sacerdote Eucharistiam reijciunt.  in the same self place saith, that the whole Sacrament was offered even to the sick: that the sick did sometime of infirmity cast it up again. Which is a good argument, that they did receive it: And that Infants did sometime the like. Whereof we may gather, that Infants than received the Sacrament, and that in such sort, as others did.  
All these things considered accordingly▪ M. Harding might well conclude thus against himself: It was granted of special favour unto Lunatics, & Mad men, and other sick persons, that in consideration of their weakness, they might Communicate under One Kind without danger of the Law: Therefore the rest, that were not so excepted, Communicated under Both Kinds, and that by the very force of the Law.   

M. harding. The .27. Division.  
Now, where as some say, that the Sacrament to be given under the form of Bread, was first dippeth in the Blood of our Lord, and would have so used now also, for the sick, and that it is so to be taken for the whole and entire Sacrament, as though the Sacrament under the form of Bread were not of itself sufficient: let them understand, that this was an old error, condemned above twelve hundred years past, by julius the first, that great defender of Athanasius who hereof in an Epistle to the Bishops through egypt, wrote thus: 
De con. dist. 2. Can. Cum omne crimen.  Illud verò quod pro comp●emento Communionis intinctam tradunt Eucharistiam populis, nec hoc prolatum ex evangelio testimonium receperunt, ubi Apostolis Corpus suum Dominus commendau●t & sanguinem. Seorsum enim panis, & seorsum Calicis commendatio memoratur. Where as some deliver to the people the Sacrament dippeth, for the full and whole Communion, they have not received this testimony pronounced out of the Gospel, where our Lord gave his Body and his Blood. For the giving of the Bre●d is recorded apart by itself: and the giving of the Cup, apart likewise by itself. And where as some afterward in the time of Vitellianus would have brought in again this abrogated custom, it was in like manner condemned and abolished, In tertio Concilio Braccarensi. Can. 1.   

The B. of Sarisburie.  
There have been many great abuses about the holy Mysteries, not only of late years in the Church of Rome, whereof we justly complain: but also in the primitive Church, even from the Apostles time. For some there were, that ministered in water only: some that ministered milk in steed of Wine: 
De Con. dist. 2. Cum omne.  some bruised grapes into the Cup, and so ministered: 
Augustin. ad Quod vult Deum.  some ministered Bread and Cheese together: some dipt the Sacrament of Christ's Body in the Sacrament of his Blood. But neither this folly, whereof julius speaketh, nor any other like old folly, was ever renewed by any of us. In deed M. harding, and all the rest of that side, have used to break the Bread, and to dip the third part of it into the Wine, and for the same have devised a solemny Mystery. For some of them say, it signifieth Christ's rising from the dead: some, the faithful that be yet alive: some others, the Blissed, that be in Heaven. And yet M. harding knoweth, that julius calleth it a Schismatical ambition, and a practice contrary to the Apostles Doctrine.  
We both herein, and in all other cases like, follow only Christ's Institution: who as the Evangelists have written, and as julius also recordeth, first gave the Bread apart, and afterward the Wine likewise apart: and said not only, Eat this, but also by express words, Drink this. Yet I●o saith, that for danger of shedding, 
Ivo de divinis officijs. Cassander.  sometimes the Bread, is dippeth into the Cup, and so delivered to the people.  
This julius here alleged, standeth fully of our side: and therefore I marvel, that M. harding would seek comfort at his hand. For where he saith, Por●igunt Eucharistiam populis, they deliver the Sacrament unto the people, he importeth a Communion: where he reproveth the error of dipping, and recti●ieth the same by Christ's Institution, 
julius commandeth Both kinds, contrary to M. hardings doctrine.  and commandeth Both kinds to be given apart, he signifieth the whole Communion expressly in Both Kinds: and so quite overthroweth, what so ever M. harding hath hitherto built.   

M. harding. The .28. Division.  
Now I refer me to the judgement of the Reader, of what opinion so ever he be, 
The question is of the open ministration in the Church.  whether for proof of the Communion under one Kind, we have any word, sentence, or clause at all, or no: and whether these words of M. jewel in his Sermon be true, or no, where he saith thus: It was used throughout the whole Catholic Church six hundred years after Christ's ascension under Both Kinds without exception. That it was so used, yea six hundred years, and long after, we deny not: but that it was so always, and in every place used, and without exception, that we deny: and upon what grounds we do it, let M. jewel himself be judge. If some of our allegations may be with violence wrested from our purpose, verily a great number of them cannot, the authority of the ancient Fathers, who wrote them, remaining inviolated. Whereof it followeth, that after the judgement of these Fathers, where as Christ instituted this Blessed Sacrament, and commanded it to be celebrated, and received in remembrance of his Death, 62 
The .62. untruth. Christ's Institution pertaineth as well to the people, as to the Priest.  he gave no necessary commandment either for the one, or for both kinds (beside, and without the celebration of the sacrifice) but left that to the determination of the Church▪ Now that the Church for th●●●idinge of unreverence, periles, offences, and other weighty and important causes, hath decreed it 
* These Councils were held fourteen hundred and fourteen years aft●● Christ.  in two general Counsels, to be received of the lay people in one Kind only, we think it good with all humbleness to submit ourselves to the Church herein: which Church, Christ commandeth to be heard and obeyed, saying: He that heareth not the Church, 
Matth. 18.  let him be to thee, as a Heathen, and as a Publican. In doing whereof, we weigh advisedly with ourselves, the horrible danger that remaineth for them, who be authors of schism, and breakers of unity.   

The B. of Sarisburie.  
Good Christian Reader, now that M. Harding hath said so much, as he is able, it behoveth thee, as thou wilt judge indifferently between us both, so to consider, and mark well the very state, and issue of the matter, wherein the whole question lieth. The negative of our side, which so much troubleth him, is this: That for the space of six hundred years after Christ, it can not be found in any old Doctor, or Council, that ever the holy Communion was ministered to the people in the Church, or any open assembly in One Kind only, as it is now ministered in the Church of Rome. The issue therefore of the whole matter between us, standeth upon the order, and usage of the Church.  
M. harding for proof hereof, hath brought certain particular examples of drought, Infirmities, Sickness, Age, Inevitable Necessities, & Impossibilities, and Weakness of nature. verily, good Reader, I looked for other proofs at M. hardings hands. For all these, & other like things I knew before. He hath alleged Christ's breaking of Bread at Emaus: the allegation whereof to this purpose, 
Wil Widefordus.  one of his own Doctors saith, is mere folly. He hath alleged two Women: three Sick Folk in their death beds: persons Excommunicate: Infants: Phrenetiques: and Mad men.  
He allegeth Naptkins, Cheastes, Chambers, Mountains, and Wilderness: and for further proof hath brought Conjectures, Gheasses, Lies, and Fables.  
He allegeth abuses, that long sithence have been condemned. He allegeth Scriptures, Doctors, and Counsels, plainly, and directly against himself.  
He is learned, and hath read much: he is eloquent, and can utter much: yea he is able to make nothing to appear somewhat, and a little to seem much.  
He hath had good conference with as many, as he thought meet, either within this Realm, or without. He hath seen, what so ever hath been written by Coclaeus, Eckius, Pigghius, Hofmeister, Michael Vaehe, Hosius, Staphylus, and such other of that sort. He hath had five whole years and more, to order, and digest his Book. It toucheth him very near, that any man should be so bold to say, They have defrauded the people of half the Sacrament, and yet can allege nothing for it. He showeth himself much offended, and therefore spareth not his familiar terms, Heretics, Schismatics, Adversaries of the Church, God's Enemies, and such like. Yet having so much learning, so much eloquence, so much conference, so much study, so much leisure, being so affected, and so offended, yet hath he not hitherto brought one word, either of ancient Council, or of old Doctor, to prove that thing that is denied: that is, that the Sacrament was ever Ministered unto the people in one Kind, Openly in any Congregation, or in the open order and usage of any Church. Yet were there Churches then erected: yet were there Priests and people then: yet was the holy Ministration then openly used in form, and order: and learned men to record the same. All this not withstanding, M. harding hath hitherto found nothing in the open Ministration, in the Congregation and assembly of the people, whereby to prove his Half Communion. Wherefore, there is no cause yet showed to the contrary, but M. jewel may say now, as he truly before said in his Sermon, The whole Communion was used throughout the whole Catholic Church under Both Kinds, six hundred years after Christ's Ascension, in all Congregations, and Churches without exception.  
But Christ hath lea●te these matters to the discretion, and determination of the Church. By what record may that appear? M. hardings word is no Charter. Or if it be true, where did the Church ever so determine of it, within the compass of six hundred years? S. Augustine in this case is very reasonable: 
Ad Casulanum.  his words be these, Vbi authoritas deficit, ibi consuetudo Maiorum pro lege tenenda est, Where authority faileth, there the Custom of our Elders must hold for a Law. But having God's Word, and Christ's Institution, we want no authority.  
The authority of the Church is great: I grant: but the causes, that moved the Church of Rome to break Christ's Institution, as the keapinge of the Wine, Beards, and Palsies, and such like, are not great: Not withstanding M. harding enlarge them much, and call them Importante, and weighty causes. The two Counsels of Basile and Constance, where this matter was first concluded, as they were at the least fourteen hundred years after Christ, and therefore not to be alleged in this case against may assertion, so the authority of them both rangeth yet in question.  
For the Thomists say, the Council of Basile came unlawfully together, 
Ludo. vives in 20. lib. De Civit. Dei. ca 26.  and that therefore all their determinations were in vain. And Pigghius saith, the other Council of Constance concluded against Nature, against the Scriptures, against Antiquity, and against the Faith of the Church. These be the two Counsels that M. harding would have us yield unto.  
We are bound to hear the Church, 
Gelasius.  saith M. harding. But much more are we bound to hear God. This saying of S. Cyprian is worthy deeply to be noted, Non iungitur Ecclesiae, qui ab evangelio separatur. He hath no fellowship with the Church, that is divided from the Gospel. And likewise writing against certain, that abused the Cup of Christ, ministering therein Water in steed of Wine, he giveth this lesson to all Bishops and others touching the Reformation of the Church: Religioni nostrae congruit, 
Cyprian. ad Caecil. lib. 2. epist. 3.  & timori, & ipsi loco, & officio Sacerdotij nostri, custodire Traditionis Dominicae veritatem: &, quod prius apud quosdam videtur erratum, Domino monente, corrigere: ut cùm in claritate sua, & Maiestate Coelesti venire coeperit, inveniat nos tenere, quod monuit: observare, quod docuit: facere, quod fecit. It behoveth the Religion that we profess, and our reverence towards God, and the very place, and office of our Priesthood, to keep the truth of the lords Tradition, and by the lords advertisement to correct that thing, that by certain hath been amiss: that when he shall come in his glory, and Majesty, he may find us to hold, that he warned us: to keep, that he taught us: to do, that he did.   

M. harding. The .29. Division.  
Now for answer to M. jewels place alleged out of Gelasius, which is the chief that he, and all other the adversaries of the Church have to bring for their purpose in this point, this much may be said. first that he allegeth Gelasius untruly, making him to sound in English, otherwise than he doth in Latin. M. jewels words be the●e. Gelasius an old Father of the Church, and a Bishop of Rome, saith, that to Minister the Communion under one Kind, is open Sacrilege. But where saith Gelasius so? This is no sincere handling of the matter. And because he knew, the words of that Father imported not so much, guilefully he reciteth them in Latin, and doth not English them: which he would not have omitted, if they had so plainly made for his purpose. The words of Gelasius be these: Divisio unius e●usdemque Mysterij, sine grandi sacrilegio non potest pervenire, The Division of one and the same Mystery, can not come without great sacrilege. Of these words he cannot conclude, Gelasius to say, that to minister the Communion under one kind, is open sacrilege. Gelasius rebuketh, and abhorreth the division of that high Mystery, which under one form, and under both, is unum, idemque, One, and the same: not one under the form of Bread, and another under the form of Wine: not one in respect of the Body, and an other in respect of the Blood: but unum, idemque, one, and the self same. The words afore recited, be taken out of a fragment of a Canon of Gelasius, which is thus, as we find in Gratian. Comperimus autem, 
De Con. dist. 2. Can. Comperimus.  quod quidam sumpta tantum Corporis sacri portione, a chalice sacrati cruoris abstineant. Qui procul dubio (quoniam nescio qua superstitione docentur adstringi) aut integra sacramenta percipiant, aut ab integris arceantur: quia divisio unius eiusdemque Mysterij, sine grandi sacrilegio non potest pervenire. Which may thus be Englished: But we have found, that some having received only the portion, 
Gelasius untruly translated by M. harding.  Wherein is the holy body, abstain from the Cup of the sacred Blood: who without doubt (for as much as I know not with what supersitition they be taught to be tied) either let them receive the whole Sacraments, or let them be kept from the whole: because the division of one and the same Mystery can not come without great sacrilege.  
Here might be said to M. jewel▪ she we us the whole Epistle of Gelasius, from whence this fragment is taken, that we may weigh the circumstance, and the causes, why he wrote it, conferring that goeth before, and that followeth: and we will frame you a reasonable answer. But it is not extant, and therefore your argument in that respect is of less force.   

●he B. of Sarisburie.  
Neither are we the adversaries of the Church, nor Gelasius the chiefest that we bring for our purpose. We follow Christ, as he hath commanded us, whom it became Gelasius also to follow. But it is a world to see, into how many faces, and fashions M. Harding is feign to turn himself, to avoid this authority of Gelasius. He leaveth the whole rout of his own company, and is glad to run alone. He expoundeth Gelasius by Leo, as though they wrote both of one thing. And yet others of his own side say, that Leo wrote of Heretics, and Gelasius of Catholics: Leo of the people, Gelasius of the Priests. He complaineth, that the rest of Gelasius is not to be found, as though it were suppressed by some of us: 
In Pontificali, v● citatur in primo tomo Concil. in vita Gelasijs.  and yet it is thought the Pope hath it whole in his Library. He diviseth new causes of unity of the Mystery, such as Gelasius never knew. He concludeth at the last, that this breach of Christ's Institution, and Ministration under One Kind, that is now universally used in the Church of Rome, was first brought in, and practised by the Manichees, which were in old time wicked, and horrible Heretics.  
He saith, I have guilefully alleged Gelasius, and to the intent it might the sooner appear, he hath noted it specially in the Margin. But if M. harding himself had meant no guile, he would have showed plainly, wherein I have been guileful: or what I might have gotten by this guile: or what advantage I might have lost by plainer dealing. For guile without cause is mere ●olie, and no guile. But I recited the words in Latin, and had forgotten to English them. Now surely, that is but a simple guile, and might well have been spared out of the Margin.  
But my words be these: Gelasius saith, that to Minister the Sacrament in one Kind, is open Sacrilege. And what guile can he find herein? This word, Sacrilege, and the refusing of the Cup, are both specially named by Gelasius. There remain only these words, To minister the Sacrament: and there, saith M. harding, lieth the guile. How be it therein, as it shall well appear, I say nothing, but that Gelasius saith, and M. harding himself would have him say. For thus saith Gelasius, The division of the Mystery, whereby he meaneth the Sacrament, is Sacrilege: 
The Priest ministering in One Kind committeth Sacrilege.  
But the Priest that Ministereth in One Kind, divideth the Mystery: 
 Ergo, the Priest that Ministereth in One Kind, committeth Sacrilege.  This argument is perfit and formal, & founded upon Gelasius words. I trow this is no guileful dealing.  
The unity of the Mystery, that M. harding hath here fantasied, that either part is in other, and therefore harpeth so often, as it were by reports upon these words unum, & idem, 
unum, & idem.  is but his own voluntary. He is not able to allege either Gelasius, or any other old Father, that ever expounded unum, and Idem, in that sort. He calleth it one Mystery, as Hugo Cardinal's saith, 
Hugo Cardinal.  although otherwise a very gross writer, Propter unitatem Institutionis, 
1. Cor. 11.  For the unity of the Institution: and for that the Bread and Wine being sundry portions, have both relation unto one Christ: and for that cause by S. Hieromes judgement S. Paul saith, 
Hieronym. ad Ephes. li. 2. Ca 4.  una fides, unum Baptisma, one Faith, one Baptism. And for that also, that being, as I said, two sundry portions, yet they make not two sundry Sacraments, but one only Sacrament. 
Durand. li. 4. Ca 24.  And therefore Durandus a late writer seemeth to say well. In multis locis communicatur cum Pane & Vino, id est, cum toto Sacramento. In many places they Communicate with Bread and Wine, that is, saith he, with the whole Sacrament. Of which words the Reader, be he never so simple, may easily gather, that the Communion in One Kind, is but the Half Sacrament: and so the division of one Mystery: and so further, the self same thing, that Gelasius calleth Sacrilege.   

M. harding. The .30. Division.  
But for avoiding that our adversaries would hereof conclude, it is to be understanded, that this Canon speaketh against the Heretics named Manichaei: who in the time of Leo the first abou●● forty years before Gelasius, went about to spread their Heresy in Rome, and in the parts of Italy. Their Heretical opinion was, that Christ took not our flesh and Blood, but that he had a fantastical body, and died not, ne rose again truly, and in deed, but by way of fantasy.  
And therefore at the Communion, they abstained from the Cup: and the better to cloak their Heresy, came to receive the Sacrament in the form of Bread with other Catholic people. Against whom Leo saith thus. 
Serm. 4. De quadragesima.  Abdicant enim se Sacramento salutis nostrae etc. They drive themselves away from the Sacrament of our Salvation. And as they deny that Christ our Lord was borne in truth of our flesh, so they believe not that he died, and rose again truly. And for this cause they condemn the day of our Salvation, and gladness (that is the sunday) to be their sad fasting day. And where as, to cloak their infidelity, they dare to be at our mysteries: they temper themselves so in the Communion of the Sacraments, as in the mean time they may the more safely keep them privy. With unworthy mouth they receive Christ's Body: but to drink the Blood of our Redemption, utterly they will none of it. Which thing we would advertise your holiness of, that both such men may be manifested by these tokens unto you, and also that they whose devilish simulation and faininge is found, being brought to light, and bewrayed of the fellowship of saints, may be thrust out of the Church, by Priestly authority. Thus far be Leo his words.  
Gelasius that succeeded forty years after Leo, employed no less diligence than he did, utterly to vanquish and abolish, that horrible Heresy. Of whom Platina writeth, that he banished so many Manichees as were found at Rome, and there openly burned their books. And because this heresy should none else where take root, and springe, he wrote an Epistle to Maioricus, and joannes, two Bishops, amongst other things warning them of the same. Out of which Epistle, this fragment only is taken: whereby he doth both briefly show what the Manichees did for clokinge of their infidelity, as Leo saith: and also in as much as their opinion was, that Christ's Body had not very Blood, as being fantastical only, and therefore superstitiously abstained from the Cup of that holy Blood: giveth charge and commandment that either forsaking their Heresy they receive the whole Sacraments, to wit, under Both Kinds, or that they be kept from them wholly. Here the words of Leo afore mentioned, and this Canon of Gelasius conferred together, specially the story of that time known: it may soon appear to any man of judgement, against whom this fragment of Gelasius was written. Verily not against the Church for ministering the Communion under one Kind, but against the detestable Manichees, who going about to divide the Mystery of the Body and Blood of Christ, denieing him to have taken very flesh and Blood, so much as in them lay, loosed Christ, whereof S. john speaketh: 
●. johan. 4.  and would have made frustrate the whole work of our Redemption.   

The B. of Sarisburie.  
To avoid the inconvenience growing of this authority, M. harding is driven to avoid the company of Pigghius, Hosius, Tapper, D. Cole, and all others his fellows of that side, and to say that Gelasius wrote this decree against the Manichées: notwithstanding all they say, he wrote it against certain superstitious Priests. D. Cole referreth himself unto the construction of the Gloze there written. 
De Con. dist. 2. Comperim. In Closa.  The words thereof be these: There were certain Priests, that consecrated the Body and Blood of Christ in due order: and received the Body, but abstained from the Blood. Against them Gelasius writeth. This guess of that Gloser, for many good causes seemeth unlikely: for first it cannot be showed by any story, neither where, nor when, any such Priests were, that so abstained: & again, Gelasius seemeth to write of them that should be taught, not of them that should teach: of them that should be removed from the Sacraments, not of the Priests that should remove them: of the sacrilege & wickedness of the fact, not of the difference of any persons.  
But the Gloze saith notwithstanding, These priests Consecrated both the Body and the Blood, and received the Body, and abstained from the Blood. Here would I ●aine learn of D. Cole, what then became of the Cup. The Priest drank it not: That is certain: for the Gloze saith so. Again, the people drank it not: for so saith the Gloze also: and be it true, or false, it must be defended.  
Then must it needs follow, that Christ's Blood was Consecrate, to be cast away. D. Cole might have foreseen, that this Gloze would soon be taken against himself. Now let us see of this very self Gloze, what may be concluded of our side. The Sacrament of Christ's Blood was not thrown away: The Priest received it not. Ergo, It followeth of very fine force, it was received by the people. Thus D. Cole seeking to prove, that the people received not in Both Kinds, himself unawares necessarily proveth, that the people received in Both Kinds.  
Wherefore M. hardings conjecture carrieth more substance of truth. For the very story, and conference of time, will soon give the advised Reader to understand, that Gelasius wrote this decree against the Manichees.  
Thus much therefore hath M. Harding gotten hereby, 
Heretics the first authors of the half Communion.  that now it appeareth, that the first authors of his half Communion were a sort of Heretics. They held that Christ never received Flesh of the Blessed Virgin, neither was borne, nor suffered, nor died, nor arose again. Which errors are manifestly convinced by the Sacraments. For they are Sacraments of Christ's Body & Blood: therefore who so receiveth the same, confesseth thereby, that Christ of the Virgin received both Body and Blood. So saith S. Chrysostom, 
Chrysost. in Matthae. hom. 83. Contra Martion. li. 4.  Si mortuus Christus non est, ●uius Symbolum, & signum hoc Sacramentum est? If Christ died not in deed, tell me then, whose token, or whose sign is this Sacrament? Tertullian also by a like argument taken of the Sacrament reproveth Martion, that held that Christ had no Body, but only a show, and a fantasy of a Body. Christus acceptum Panem, & distributum Discipulis, Corpus suum illum fecit, dicendo, Hoc est Corpus meum, hoc est, figura Corporis mei. Figura autem non esset, nisi veritatis esset Corpus. Caeterum vacua res, quod est phantasma, figuram capere non potest. Christ having received the Bread, and giving the same to his Disciples, made it his Body, saying: This is my Body, that is to say, a figure of my Body. But it could not be a figure, unless there were a Body of a truth. For a void thing, as is a fantasy, can receive no figure at al. Thus the Sacraments do plainly testify, that Christ received not a fantasy, or show of a Body, but a very Body in deed. Therefore the Manichees abstained from the holy Cup, as it appeareth by Leo: notwithstanding S. Augustine in one place, 
Contra Faustum Manich. li. 20. ca 14.  writing namely against the Manichees, seemeth to signify the contrary. These be his words. Sacramentum Panis, & Calicis ita laudatis, ut in ●o nobis pares esse volueritis. Ye so commend the Sacrament of the Bread, and of the Cup, that therein you would make yourselves equal with us.  
Neither were they in deed able to show any simple cause, why they should more shun the one portion, than the other. For the Sacrament of the Bread no less confounded their error, than the Sacrament of the Cup. And as they thought that Christ's Body was no Body, but only a fantasy, so they likewise thought that Christ's Blood, was no natural Blood, but only a fantasy. But if they would not believe Leo, or Augustine, that Christ had one Body, how much less would they believe M. harding, that Christ hath two Bodies, the one in the Bread, the other in the Cup, and each wholly in the other?   

M. harding. The .31. Division.  
And therefore M. jewel doth us great wrong in wresting this Canon against us, for as much as we do not divide this divine Mystery, but believe steadfastly with heart, and confess openly with mouth, that under each kind, the very flesh and Blood of Christ, and whole Christ himself, is present in the Sacrament, 63 
The .63. Untruth, Gelasius never believed so.  even as Gelasius believed. Upon this occasion, in the parties of Italy, where the Manichees uttered their poison, the Communion under Both Kinds was restored, and commanded to be used again: whereas before 64 
The .64 untruth, No  of some the Sacrament was received under one kind, and of some under Both Kinds. 
Catholic Congregation ever received the Sacrament in One Kind  Else if the Communion under Both Kinds had been taken for a necessary Institution, and commandment of Christ, and so generally, and inviolably observed every where, and always without exception: what needed Gelasius to make such an ordinance of receiving the whole Sacraments, the cause whereof by this Parenthesis (quoniam nescio qua superstitione docentur adstringi) plainly expresseth? Again, if it had been so inviolably observed of all until that time, than the Manichees could not have covered, and cloaked their inf●lclitie, as Leo saith, by the receiving the Communion with other Catholic people under One Kind. For whiles the Catholics went from Church, contented with the only form of Bread, it was uncertain, whither he that came to receive were a Manichee, or a Catholic. But after that for discrieinge of them, it was Decreed, that the people should not forbear the Communion of the Cup any more: the good Catholic folk so received, and the Manichees by their refusal of the Cup, bewrayed themselves. Whereby it appeareth that the Communion under One Kind used before by the commandments of Leo, and Gelasius, was forbidden, to th'▪ intent thereby the Manichees heresy might the better be espied, rooted out, and clean abolished.  
Thus because we do not divide the Mystery of the lords Body and Blood, but acknowledge, confess, and teach, that Christ took of the Virgin Mary very Flesh, and very Blood in deed, and was a whole and perfect man, as also God, and delivered the same whole Flesh to death for our redemption, and rose again in the same for our justification, and giveth the same to us, to be partakers of it in the Blessed Sacrament, to life everlasting: that Decree of Gelasius can not seem against us justly to be alleged: much less may he seem to say, or mean, that to minister the Communion under One Kind, is open Sacrilege.   

The B. of Sarisburie.  
Here M. harding complaineth, we do him wrong, to allege this Canon against him: for that he believeth even as Gelasius did, that whole Christ is in each part of the Sacrament. It is very much to allege Gelasius faith without his words: or to found any new faith, as this is, without some kind of proof. This is M. hardings gross error, and not Gelasius, or any other of the Catholic Father's faith. If the holy Fathers had so believed, they had words, and were able to utter it. If this had been the faith of the Catholic Church, it had not been kept so long in silence.  
As for Gelasius, 
Gelasius contra Eutychem.  his own words are sufficient to declare his faith. Thus he writeth against Nestorius, and E●tyches: Sacramenta, quae sumimus, Corporis, & Sanguinis Christi, divinae res ●unt: propter quod & per eadem divinae efficimur consortes naturae. Et tamen esse non definit substantia vel natura Panis & Vini. The Sacraments of Christ's Body and Blood that we receive, are a godly thing, and therefore by the same we are made partakers of the divine nature. yet there letteth not to be the substance or nature of Bread and Wine. This was Gelasius faith touching these portions of the Sacrament.  
Now hath M. Hardynge devised an other Mystery of the wonderful conjunction of God and Man in Christ: whereof Gelasius spoke not one word in this place, neither was it any thing to his purpose, to speak of it. Besides this, he imagineth Gelasius to give a law, that no man should divide that Mystery, whereas it never lay in the power of man to divide it. Neither had that been a division, but an utter dissolution of the Mystery.  
Thus so he may seem to say somewhat, he weigheth not greatly what he say, examining each thing as S. Augustine saith, 
August. contra Epist. Parmeniani. li. 3. ca 2.  Non in sta●era aequa divinarum Scripturarum, sed in statera dolosa Consuetudinum suarum, Not in the just balance of the holy Scriptures, but in the deceitful and false beams of his own customs.  
Of the Cup he maketh the Bread: Of the Bread he maketh the Cup: Of one he maketh both: Of both he maketh one: Of one Mystery he maketh an other: and thus they deal, even as Irenaeus 
Irenaeus li. 1.  writeth of the Heretic Ualentinus. Ordinem & textum scripturarum supergredientes, & quantum in ipsis est, soluentes, membra veritatis tranferunt, & transfingunt, & alterum ex altero facientes: seducunt multos, ex his quae aptant ex Dominicis eloquijs malè composito phantasmati. Ouerrenninge the order and text of the Scriptures, and as much, as in them lieth, dismembering the limbs of the truth, they altar and transpose matters, and making one thing of an other, they deceive many, by that they gather out of the lords words, and join to their ill favoured fantasy.  
The Mystery whereof Gelasius speaketh, is the holy Sacrament, which all be it it stand of two parts, yet is it one Sacrament, and not two. The Manichées divided the same, taking one part, and leaving the other: And this is it, that Gelasius calleth Sacrilege.  
Here it is further surmised, that Leo, and Gelasius, by their Decrees, restored the Catholic people again to the use of Both Kinds. This is utterly untrue. And may be gheassed by M. harding, but cannot any way be proved.  
The Decrees of Leo, and Gelasius, be abroad, and may be known. But where are these Decrees? In what Books are they written? Or who ever made mention of them? verily these godly Fathers reproved the Manichées for their Sacrilege, and not the Catholics: and commanded such as had offended, to correct their faults, and not such as were faultless.  
But how could the Manichees have been known (saith M. harding) unless the Catholic people among whom they received, had Communicate in One Kind? This question is out of course. I might better say, Nay how could the Manichees have been known, if they and the Catholics had received in One Kind both a like? For this is the token that Leo would have them known by: Sanguinem redemptionis nostrae haurire detrectant. They refuse to drink the Blood of our Redemption. By these words it is clear, that the Cup was offered orderly unto them, as unto others: but they refused it.  
Thou seest, good Christian Reader, that M. Harding notwithstanding he be driven to leave his own fellows, to shift one Mystery for an other, to imagine new laws, and new Decrees, that were never heard of, to change himself into sundry forms, and to seek all manner holes to creep out at, yet at last hath found by the authority of Leo, whom he himself allegeth, that the Catholic people received the whole Communion under Both Kinds, according to Christ's Institution: and that the patrons and founders of his half Communion, were old wicked Heretics, named the Manichées: that the same is the division of one whole entire Mystery: and therefore by the authority of Gelasius may well be called open Sacrilege.  
Now to show, what might be said of our side, were labour infinite. For our Doctrine taketh no authority of Private Folk, of Women, of Forcelettes, of Naptkins, of Sick Bodies, of Death Beds, of Miracles, of Fables, of Children, and of Mad men: which be the only grounds of all that M. harding seemeth hitherto able to say: But of Christ's Institution, of the Scriptures, of the Practice of the Apostles, of the usage of the Primitive Church, of old Canons, of ancient Counsels, of Catholic Fathers, Greeks, and latins Old, and New: even of Clemens, Abdias, and Amphilochius, 
Chrysostom. in. ●. Cor. ho. 18. Eccl. Hiera. Ca 3 Ignatius add▪ Philadelphien. De Con. dist. 2. Quia passus.  which are M. hardings peculiar Doctors. S. Chrysostom saith, In the receiving of the holy Mysteries there is no difference between Priest and people. Dionysius saith, The unity of the Cup is divided unto al. Ignatius saith, One Cup is divided unto the whole Church. S. Augustine saith, We drink all together, because we live all together. But to reckon up the authorities of antiquity, as I said, it would be infinite.  
The Scholastical Doctors of very late years have seen and testified, that M. hardings doctrine is but new. 
Thom. par. 3. q. 80. ar. 12.  Thomas of Aquine saith, In quibusdam Ecclesiis providè obseruatur, ut populo Sanguis non detur: In certain Churches it is providently observed, that the Blood be not given to the people. In certain Churches, he saith: Not in all Churches.  
Likewise Durandus: 
Durand. li. 4. cap. 42.  In multis locis Communicatur cum Pane, & Vino, id est, cum toto Sacramento. In many places they Communicate with Bread and Wine, that is to say, with the whole Sacrament. In many places, 
Alexan. par. 4. q. 55. m. 1.  he saith: but not in all places. Likewise Alexander de Hales, a great School Doctor: Ita ferè ubique a laicis fit in Ecclesia. Thus the lay people in the Church for the most part do. For the most part, he saith: but not in all parts. And Linwoode in his provincials: 
Lynwoode de sum. trini. & Fide Catholi.  Solis celebrantibus sanguinem sub specie vini consecrati sumere, in huiusmodi minoribus Ecclesiis est concessum. It is granted only unto the Priests that celebrate in such small Churches, to receive the Blood under the form of Wine. He excepteth only the small Country Churches, not the greater Churches in Cities and Towns. All these Doctors lived within the space of three hundred years passed. So long it was before M. hardings Doctrine could grow general.  
Antoninus saith, 
Antoninus.  that King William the Conqueror, that lived a thousand years after Christ, caused his whole army to Communicate, and that as the order was then, 
Haimo in. 1. Cor. 11.  under Both Kinds. Haimo that was not long before him, saith, Appellatur Calix Communicatio, propter participationem: quia omnes Communicant ex illo. The Cup is called the Communication, because of the participation, for that every man receiveth of it. Thus is our doctrine confirmed, not only by the Old Doctors, but also by the New.  
Wherefore M. Harding thus maintaining the open abuse of the holy Mysteries, offendeth against Christ's Institution, against the Scriptures, against the perfection of the Sacrament, against the Confirmation of the New Testament, against the Tradition and practice of the Apostles, against the ancient Counsels, against the Canons, against the Doctors, both Old and New. The Apostles of Christ being full of the holy Ghost, so took Christ's words, as we take them now. 
Hi●rony. ad Galat. li. 3. ca 5.  And S. Jerome saith, Quicunque aliter Scripturam intelligit, quàm sensus spiritus sancti flagitat, quo conscripta est, licet de Ecclesia non recesserit, tamen Haereticus appellari potest. Who so ever understandeth the Scriptures, otherwise then the sense of the holy Ghost requireth, by which holy Ghost the Scriptures were written, although he be not yet departed from the Church, yet he may well be called an Heretic. If M. Harding will say, 
Hilarius ad Constantium August.  that was true then, and this is true now, then may we answer him, as S. Hilary did the Arrians, Veritas ergo temporum erit magis, quàm Euangeliorum. Then truth must be as pleaseth the time, not as pleaseth the Gospel. And further, as S. Augustine answered the Donatists, 
Augustin. de unitate Eccle. Ca 11.  Si aliud declamas, aliud recitas, nos post vocem Pastoris nostri, per ora Prophetarum, & os proprium, & per ora Euangelistarum, nobis apertissimè declaratam, voces vestras non admittimus, non credimus, non accipimus. If ye Preach any otherwise, or tell us any other tale, after we have once heard the voice of our shepherd, most plainly declared unto us by the mouths of his Prophets, by his own mouth, ●nd by the mouths of his Evangelists, touching your voices, we take them not, we believe them not, we receive them not.  
But for as much, as this is a Mystery of unity, God grant unto us such humility of mind, that we may all submit ourselves unto his Holy Word, that we may join together in holy and perfect unity, and as I alleged before out of S. Cyprian, 
Cyprian. ad Caecilium, lib. 2. 1 p●●● 3.  By his advertisement redress that thing, wherein certain have erred: That when he shall come in his glory, and in his heavenly Majesty, he may find us to hold that he warned us: to keep, that he taught us: to do, that he did. Amen.    

THE third ARTICLE, OF PRAYERS IN A STRANGE TONGVE.  

The B. of Sarisburie.  
Or that the People had their Common Prayers then in a strange tongue, that they understood not.  
TO furnish out this Article, M. harding hath laid together a great heap of Stories, Antiquities, Observations of writers, Erections, Propagations, Canons, and Orders of the Church, cosmography, Situation of Countries, Corruptions and Changes of tongues: which things he might better have used to some other purpose. Now they serve him more for show of learning, then for substance of proof. He hath bestowed upon this treaty, what so ever he could either device of himself, or find in others, adding besides all manner of beauty, and force unto the same, both with weight of sentence, and also with colour of words. How be it, great vessels be not always full: and the emptier they be, the more they sound. The wise Reader will be weighed with reason, and not with talk. As I said at the beginning, One good sentence were proof sufficient. And if there be any one such in this whole book, I will yield according to promiss. If there be none, then must M. harding consider better of the matter, and begin again. How be it, he hath done, that was the part of a good Orator: that the learned may say, he hath showed learning, and eloquence: the unlearned may think, he hath said some truth.   

M. harding. The .1. Division.  
If you mean M. jewel, by the people's Common Prayers, such as at that time they commonly made to God in Private devotion, I think they uttered them in that tongue, which they understood: 65 
The .65. untruth, For under the Subjection of the Bishop of Rome, the people for the most part prayeth in Latin  and so do Christian people now for the most part: and it hath never been reproved by any Catholic Doctor. But if by the Common prayers, you mean the Public service of the Church, whereof the most part hath been pronounced by the Bishops, Priests, Deacons, and other Ecclesiastical Ministers, the people to sundry parts of it saying Amen, or otherwise giving their assent: I grant, some understood the language thereof, and some understood it not: I mean, for the time you refer us unto, even of six hundred years after Christ's conversation here in earth.  
For about niene hundred years passed, 66 
The .66. untruth, This certainty will never be proved.  it is certain, the people in some Countries had their service in an unknown tongue, as it shallbe proved of our own Country of England.   

The B. of Sarisburie.  
The disorder of Prayer, that M. Harding hath here taken in hand to defend, is not only repugnant to the Scriptures of God, but also contrary to the sense of Nature. For if Birds, and Beasts could speak, as Democritus the Philosopher sometime thought, and as Lactantius a Christian writer seemeth partly to say, they do, yet being Birds, and Beasts, and void of reason, 
Lactantius, Institution. li. 3. ca 10.  they would not speak, they know not what. Wherefore seeing this abuse appeareth contrary to God, and Nature, and now also is misseliked and condemned by the common judgement of all People, therefore it behoveth M. Harding to leave his gheasses, and soundly, and effectually to seek to prove it.  
Two special things he hath confessed in this treaty, which quite overthrow his whole purpose: The one is, That the Prayers in the Primitive Church were said in the common known tongue: The other is, That it were good even now, that the people understood their own Prayers. This is the plain song, and may well stand for the ground: the rest is altogether discant, and vain voluntary, and the most part out of tuene.  
This distinction of Common Prayers, whereof he imagineth some to be made openly by the Minister of the Church, some severally by every of the people in Private devotion, is both unperfit, and also peerless. For the secret prayers, that the faithful make severally by themselves, have evermore been called Private, and never Common. 
Par. 3. quest. 183. ●rti. 4.  And in this sense Thomas of Aquine thinketh, that a Prayer made in such sort by the Priest, and in the Church, may be called Private.  
He thinketh, That the people uttered their Secret Prayers in the tongue, that they understood, and so he saith, Christian people do now for the most part. The former part hereof is undoubtedly true. But for the second, That Christian people do so now, God's name be blessed, that hath brought it so to pass, not by M. harding, or his Catholic Doctors, but by such as they have withstanded for the same, and called Heretics.  
touching the Public Service pronounced by the Priest, whereunto the people said, Amen, some (saith M. harding) understood the language thereof, and some understood it not.  
Here unawares he implieth a repugnance in reason, 
M. Harding implieth a contradiction.  & a manifest contradiction.  
For if some of the people understood it not, how could all the people say Amen? S. Paul's words be plain, How shall the unlearned say, Amen, to thy thanks giving? For he knoweth not what thou sayest. This tenneth directly against M. Harding: All the people gave their assent, and said Amen, to the Common Prayers in the Church: Ergo, all the people understood the Common Prayers. The allegation of the Church of England in the time of Augustine, whereof M. harding maketh himself so sure, and saith with such affiance, It shall be proou●d, when it shall hereafter come to prouse in deed, shall prove nothing.  
As concerning the distinction of Private, and Common Prayers, between which M. harding would also have a difference of speech, undoubtedly the tongue, that is godly, and profitable, and will stir the mind in Private devotion, is also godly, and profitable, and likewise able to sturrey ● mind in the open Church. And I marvel, what reason can lead any man, to think the contrary.   

M. harding. The .2. Division.  
But to speak first of antiquity, and of the compass of your six hundred years, it is evident by sundry ancient records, both of Doctors, and of Counsels, 
Here M. Harding● wandereth vainly from the purpose.  specially of the Council Laodicene in Phrygia Pacatiana, holden by the Bishops of the lesser Asia, about the year of our Lord. 364. that the Greek Churches had solemn service in due order and form, set forth with exact distinction of Psalms, and Lessons, of Hours, Days, Feasts, and times of the year, of Silence, and open pronouncing, of giving the Kiss of Peace to the Bishop, first by the Priests, then by the Lay people, of offering the Sacrifice, of the only Ministers coming to the Altar to receive the Communion, with divers other seemly observations.  
As for the Latin Churches they had their Prayers and Service also, but in such fixed order, long after the Greeks. For Damasus the Pope first ordained, that Psalms should be Song in the Church of Rome Alternatim, interchangeably, or by course, so as now we sing them in the Quire, and that in the ●nde of every Psalm, should be said Gloria patri, & filio, & spiritui sancto, sicut erat▪ etc. 
In rescripto Hieronymiad. 2 Epist. Damasi Papae ad Hieronymum Presbyterum.  Which he caused to be done by Council of S. Jerome, that the faith of the 318. Bishops of the Nicene Council, might with like fellowship be declared in the mouths of the Latins. To whom Damasus wrote by Bonifacius the Priest, to Jerusalem, that Jerome would send unto him Psallentiam Graecorum, The manner of the singing of the Greeks, so as he had learned the same, of Alexander the Bishop in the East. In that Epistle complaining of the simplicity of the Roman Church, he saith, that there was in the Sunday but one Epistle of the Apostle, and one Chapter of the Gospel rehearsed, 
In. 2. pro●emio commentarior● Epist. ad Galat. Lib. Confessionum.  and that there was no singing with the voice heard, nor the comeliness of Hymns known among them.—  
About the same time, S. Ambrose also took order for the Service of his Church of Milan, and made Holy Hymns himself. In whose time (as S. Augustine writeth) when justina the young Emperor Valent●●ians mother, for cause of her Heresy, wherewith she was seduced by the Arrians, persecuted the Catholic faith, and the people thereof occupied themselves in devout watches, more than before time, ready to die with their Bishop in that quarrel: it was ordained, that Hymns and Psalms should be song in the Church of Milan, after the manner of the Eastparties: that the good folk thereby might have some comfort, and spiritual relief, in that lamentable state, and continual sorrows. Thereof the Churches of the West forth with took example, and in every Country they followed the same. 
Cap. ●●.  In his second Book of Retractations he showeth, that in his time such manner of singing began to be received in Aphrica. Before this time, had Hi●●rius also the Bishop of poitiers in France, made Hymns for that purpose, of which S. Jerome maketh mention.   

The B. of Sarisburie.  
We may well suffer M. harding to wander at large in matters that relieve him nothing. If it were lawful for others so to do, it were no great Mastery to write Books. Many matters be here heapte together, touching order of Service, distinction of Psalms, Lessons, Hours, Days, Feasts, the giving of Peace, the form of Communion, singing in the Church, when it began in Grecia, when in Rome, when in Milan, when in Aphrica, when in France, and when in other places. These be none of the matters, that lie in Question.  
And therefore, as they nothing further M. harding to this purpose, so in other respects they hinder him sundry ways. 
Council Laodie. Canon. 59  For in the same Council of Laodicea it is decreed, like as also in the Council of Carthàge, That nothing be red in the Church unto the people, saving only the Canonical Scriptures. 
Concil. Cartha. 3. Can. 47.  Therefore the Lessons there mentioned, were not taken out of the Festival, or Legenda aurea, as hath been used in the Church of Rome: but out of the Chapters of the Holy Bible, as it is now used in the Church of England. The Peace given to the Bishop, was not a little Table of Silver, or somewhat else, as hath been used in the Church of Rome: but a very Cosse in deed, in token of perfect peace, and unity in Faith, and Religion. 
In Apologia. 2.  So justinus Martyr saith, speaking of the time of the Holy Ministration, We salute each one an other with a Cosse. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So likewise Chrysostom and others.  
Where he saith, that the Church of Rome being as then plain and simple, learned the Psalmody, and other Ecclesiastical Music, and the singing of Gloria patri at the end of every Psalm, of S. Jerome, and the Bishops of the East, he doth us well to understand, that then Rome is not the Mother of all these things, neither is so to be taken.  
But where he further saith, Damasus ordained, that the Psalms should be Song Interchangeably, and in sides, and even so, as they be now Song in the Choir, meaning as it seemeth, that only the Priests, and clerks song, and the people sat still, it is an open, and a manifest untruth. For it is certain many ways, that the whole people than song the Psalms altogether.  
S. Augustine saith, 
a Confessionum li. 9 Ca 7.  That S. Ambrose took that order in Milan in time of persecution and great danger, for the solace of the people. 
b Nazianzen. in funebri Oratione De Basilia.  Nazianzenus expresseth the terrible sound of the people so singing together in this wise: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  When the Emperor Valens was entered into the Church, where S. Basil Preached, and was stricken with the Psalmody, as if it had been with a Thunder etc. 
c In Psalm. 65.  The like hath S. Hilary writing upon the Psalms: 
d Theodoret. li. 2. Cap. 24.  The like hath Theodoretus of one Flavianus, and Theodorus, that first devised this order of singing in the City of Antioch.  
But none plainer than S. Basil: 
singing.  his words be these: 
Basil in Epist. ad Clericos Naeocaesarien.  The people rise before day, and high them to the house of Prayer, and there after that in mourning, and in heaviness, and continual tears, they have confessed themselves unto God, standing up from their Prayers, they begin the Psalmody, and being divided into two parts, they sing together, the one part ●●swearinge to the other. And this order (he saith) was agreeable to all the other Churches of God. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Certainly it seemeth that S. Gregory in his time thought singing in the Church to be a thing fit for the multitude of people, 
Dist. 92. In Sancta Roman. 1.  then for the P●●est. For he expressly forbiddeth the Priest to sing in the Church: but I do not remember that ever he forbade the people.  
Hereof we may gather, that Damasus divided the whole people into two parts, and willed them to Sing● the Psalms in their own known tongue, the one part making answer by course to the other: saving only the ●ides, nothing like to that is now used in M. hardings Quires.   

M. harding. The .3. Division.  
Much might be alleged for proof of having service in the Greek and in the Latin Churches, long before the first six hundred y●●●es were expired, which is not denied. The thing that is denied by M. jewel is this. That for the space of six hundred years after Christ, any Christian people had their Service or Common Prayers, in a tongue they understood not. Which they of his side bear the world in hand, to be a heinous error of the Church, and a wicked deceit of the Papists. And I say, as I said before, that 67 
The. 67. untruth, M. harding is not able to show one nation, that understood not their Common Service.  the Service was then in a tongue which some people understood, and some understood not. I mean, the Greek tongue, and the Latin tongue. For that it was within the six hundred years, in any other Barbarous, or Vulgar tongue, I never read, neither I think M. jewel, nor any the best learned of his side is able to prove. To be the better understanded, I call all tongues Barbarous and Vulgar, beside the Hebrew, Greek, and Latin.  
The Gospel, and the faith of Christ was Preached, and set forth in Syria and Arabia by Paul: in egypt by Mark: in Ethiopia by Matthew: in Mesopotamia, Persia, Media, Bactra, Hyrcania, Parthia and Carmania by Thomas: in Armenia the greater by Bartholomew: in Scythia by Andrew: and likewise in other Countries by Apostolic men, who were sent by the Apostles, and their next successors, as in France, by Martialis sent by Peter: by Dionysius sent by Clement: 
Constitu. Apost. li. 7. Cap. 46. Lib. de Scriptor. Ecclesiasticis.  by Crescens, as Clement and Jerome writeth: and by Trophimus S. Paul's Scholar, and by Nathanael Christ's Disciple, of whom he at Arclate, and this at Bourges and Treveres, preached the Gospel as some record. In our Countries here of Britain by Fugatius, Damianus, and others sent by Eleutherius the Pope and Martyr, at the request of King Lucius, as Damasus writeth in Pontificali. 
Temporib. Anronini Commodi anno. Do. 181.  Other Country's where the Greek and Latin tongue was commonly known, I pass over of purpose. Now, if M. jewel, or any of our learned adversaries, or any man living could show good evidence and proof, that the Public Service of the Church was then in the Syriacal or Arabike, in the Egyptian, Ethiopian, Persian, Armenian, Scythian, French or Britain tongue: then might they justly claim prescription against us in this Article, then might they charge us with example of antiquity, then might they require us to yield to the manner, and authority of the Primitive Church .68 
The .68. untruth, For doubtless it will soon● be showed.  But that doubtless can not appear▪ which if any could show, it would make much for the Service to be had in the Vulgar tongue.   

The B. of Sarisburie.  
M. harding being now out of his digression, foundeth himself upon this Principle, that some people understood the common Prayers, and some understood them not. But if it might have pleased him to show any one kind of people, that understood them not, it had been sufficient. But he showeth none, neither here, nor else where. Therefore we may conjecture, his store of such things is not great.  
He granteth, that the Service was commonly said in the Greek, 
Barbarous Tongue.  and in the Latin tongue. All other tongues he condemneth for Barbarous: by what authority I can not tell. 
Gala. 3.  For in respect of God, There is neither jew, nor Gentile: nor Greeke, nor Barbarous: nor any other distinction of tongues: but all are one in Christ jesu. Otherwise any tongue unto him, that understandeth it not, appeareth Barbarous. And in that sense S. Paul saith, 
1. Cor. 14.  unless I understand the meaning of the speech, I shall be Barbarous unto him that speaketh: and he that speaketh, shall be likewise Barbarous unto me. Like as Anacharsis the Philosopher also said, The Scythian is Barbarous at Athens: and the Athenien is Barbarous among the Scythians. And so the Priest, that prayeth in an unknown tongue, whether it be Greek, or Latin, is Barbarous unto the people: and, if he be ignorant, and himself understand not his own Prayers, he is Barbarous also unto himself. As for the Latin tongue, which M. harding so favourably exceptethe, it hath no such special Privilege above others. S. Paul making a full division of the whole world, nameth some Greeks, and some Barbarous: and so leaveth out the Latins among the Barbarous. The same Division Strabo 
Strabo Cosmograph. li. 1. &. 4  also followeth in his cosmography. For thus he saith, Barbarae sunt omnes nationes praeter Graecos, All nations be Barbarous beside the Greeks. afterward the Romans misseliking herewithal, as they increased the state of their Empire, so first they excepted themselves, and in continuance, all other Nations, that would become Provinces, and be subject unto them. And therefore Pope Nicolas 
Epistola Nicolai. 1.  the first made a piteous exclamation against the Greek Emperor Michael, that seemed to deface the Latin tongue with that odious name. Appellatis Latinam linguam Barbaram, ad iniuriam eius, qui fecit eam. ye call the Latin tongue Barbarous, in despite of him that made that tongue. Great Alexander's modesty is much commended, who, as Strabo 
Strabo Cosmograph. li. 1.  saith, would never sort his subjects by Greeks, and Barbarous, but rather by the difference of Good, and Il. For many Greeks (said he) be ill people: and many Barbarous be good. The like modesty might well have served M. harding in this place. For many that know the Greek, and the Latin tongues, be notwithstanding ungodly: and many be godly, that know them not. Therefore it is very discreetly said by Beda, 
Beda. 1. Cor. 14.  Barbara est lingua, quae Deum laudare non potest: That tongue is Barbarous, that can not praise God.  
M. harding maketh a long discourse of the Apostles, and other Apostolic men's travails throughout the world. If he had showed to what end, we might the better have known his purpose. If he will say, The Apostles Preach in sundry Countries: Ergo, The people had their Common Prayers in an unknown tongue: 
Act. 2.  This Argument will hardly hold. For to that end God gave unto them the gift of Tongues, that they might deal with all nations in their own Languages.  
Here are we required to show some evidence, that in the Primitive Church, the Public Service was in the Syriacal, or Arabike, or Egyptian, or any other Barbarous tongue: and it is stoutly presumed, that we are able to show none. What so ever we can show, this is no indifferent dealing.  
For M. harding 
M. Harding requireth others to show, being himself able, to show nothing.  being required of me, to show but one sentence of proof for his side, and having as yet showed nothing, suddenly altereth the whole state of the cause, and shifteth his hands, and requireth me to show. Which thing although I be not bound to do by any order of Disputation, yet that it may appear that we deal plainly, and seek nothing but the truth, I am content only in one example or two, presently to follow his will, referring the rest to an other place more convenient for the same. 
In the .15. Division.   
And, for as much as the first tongue that he nameth amongst others, is the Syriacal, 
Ephrems Homilies  let him read S. Jerome, 
Hieronym. in Epi●aphio Paulae.  describing the pomp of Paulaes' funeral.  
These be his words. Tota ad Funus eius Palaestinarum urbium turba convenit: Hebraeo, Graeco, Latino, Syroque Sermone Psalmi in ordine personabant. At her Funeral all the multitude of the Cities of Palestine met together. The Psalms were song in order in the Hebrew, Greek, Latin, and Syrian tongue. Here may he see, that in one City four several nations, in their Common Service used four several tongues, among which tongues is the Syriacal: which thing, M. harding thinketh, all the world cannot show. S. Augustine willing the Priests to apply their studies to correct the errors of their Latin speech, addeth thereto this reason, Vt populus ad id, quod planè intelligit, dicat, Amen. That the people unto the thing, that they plainly understand, may say, Amen. This of S. Augustine 
Augustin de Catechizandis rudibus. Ca 9  seemeth to be spoken generally of all tongues. M. harding himself at the end of his treaty confesseth, that the Armenians, Russians, Ethiopians, slavons, and Moscovites, have from the beginning of their faith, in their public Service used evermore their own natural country tongues. Wherefore by M. hardings own grant, we may justly claim prescription, and charge him with Antiquity, and require him to yield to the authority of the Primitive Church.   

M. harding. The .4. Division.  
Wherefore M. jewel in his Sermon, which he uttered in so solemn an audience, and hath set forth in Print to the world, saith more than he is able to justify, where he speaketh generally thus. Before the People grew to corruption, (whereby he meaneth the first six hundred years after Christ) all Christian men throughout the world, made their Common Prayers, and had the holy Communion, in their own Common and known tongue. This is soon spoken sir: but it will not by you be so soon proved.   

The B. of Sarisburie.  
That M. jewel there said, is proved sufficiently, unless M. harding be able to bring some example, one, or other, to prove the contrary. Neither is the matter so hard of our side to be proved. Thomas of Aquine, & Nicolas Lyra, M. hardings own witnesses, for some good part, will prove it for me.   

M. harding. The .5. Division.  
In deed we find, that where as holy Ephrem Deacon of the Church of Edessa, wrote many things in the Syriacal tongue, 
Lib. De Scriptorib. Ecclesiast.  he was of so worthy fame and renome, that (as S. Jerome witnesseth) his writings were rehearsed in certain Churches openly, Post lectionem Scripturarun. after the Scriptures had been read: whereof it appeareth to Erasmus, that nothing was wont then to be read in the Churches, beside the writings of the Apostles, or at least of such men, as were of Apostolic authority. But by this place of S. Jerome, it seemeth not, that Ephrems works were used as a part of the Common Service: but rather as Homilies, or exhortations to he read after the Service, which consisted in manner wholly of the Scriptures. And whether they were turned into Greek, or no, so soon, it is uncertain.   

The B. of Sarisburie.  
M. harding, contrary to the order of Rhetoric, would confute our side, before he confirm his own. But I marvel much, to what end he should thus allege Ephrem, unless it be to heap matter against himself. For will he thus frame his reason, 
Ephrem wrote sundry things in his own mother tongue: 
 Ergo, The people had their Service in a strange tongue?  Will he have this to be allowed, and go for an argument? If there were nothing else▪ here to be gathered, yet hath he touched two things expressly against himself. The one is, that nothing was then red in the Church, saving only the Scriptures, or other matters of Apostolic authority: which thing is also straightly commanded by the Council of Carthage. 
Concil. Cartha. 3. Can. 47.  Yet M. harding in his Church, even in the Public Service, readeth Lessons, and Legends of childi she Fables.  
The other is, that Ephrems Homilies were pronounced unto the people in the vulgar tongue: yet M. harding himself pronounceth Gospels, Epistles, and Homilies, and all what so ever, unto the people in a strange tongue.  
But to avoid this inconvenience, he saith▪ The Homilies were no part of the Service. First how is he sure of that? Certainly, the Latin Homilies be red in the Matins, and accounted part of the romish Service. Again, what necessary Sequel is this: 
The people understood Ephrems Homilies: 
 Ergo, his Homilies were no part of the Service?  Or what leadeth him to think, It was profitable for the people to hear and understand Ephrem, and yet was not profitablé for them, to hear & understand Peter, Paul, or Christ? To be short, be confesseth, that Ephrems writings were exhortations to the Greek people: and yet doubteth, whether they were translated into the Greek, or no: and so he endeth in uncertainty, and concludeth nothing.  
Now let us see, whether the same Ephrem will conclude any thing of our side. First, Theodoretus 
Theodoret. lib. 4. Ca 29.  saith, He was utterly ignorant of the Greek tongue. Which thing is also confirmed by M. hardings own Amphilochius. 
Amphilochius. Hierom. D● Ecclesiast. Scriptor.  For in the conference that was between him and Basil, he saith, He spoke by an Interpreter, as being not able to speak Greeke himself. Yet was the same Ephrem a Minister in the Church, being as S. Jerome saith, a Deacon, and as some others writ, the archdeacon of the Church of Edessa. Now let M. harding show us, in what other tongue he could minister the Ecclesiastical service, but in his own.  
If he think, this conjecture to be weak, let him understand further, that as Theodoretus 
Theodoret. li. 4. Ca 29.  reporteth, the same Ephrem made Hymns, and Psalms in the Syrian tongue: and that the same were song at the solemn Feasts of Martyrs: and that, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as Sozomenus saith plainly, the same Hymns, and Psalms were song in the Churches of Syria.   

M. harding. The .6. Division.  
Neither S. Hieromes Translation of the Scriptures into the Dalmatical tongue (if any such was by him made at all) proveth that the Service was then in that Vulgar tongue. That labour may be thought, to have served to an other purpose. But of the Translation of the Scriptures into Vulgar tongues, I shall speak hereafter, when I shall come to that peculiar Article. Verily the handling of this present, and of that, hath most things common to both. Thus that the people of any Country, 
See the .15. Division of this Article  had the Church Service in their Vulgar and common tongue, beside the Greek, and the Latin tongue, we leave as a matter stoutly affirmed by M. jewel, but faintly proved: yea nothing at all proved.   

The B. of Sarisburie.  
M. harding seemeth to doubt, whether S. Jerome translated the Scriptures in to the Slavon tongue, or no. Yet Stanis●aus Hosius, 
Hosius de Sacr● vernaculè legendo.  one of the greatest of that side, maketh it very certain, and putteth it quite out of doubt. His words be plain, In Dalmaticam linguam Sacros Libros Hieronymum vertisse, constar. It is certainly known, that S. Jerome translated the Scriptures into the Slavon tongue.  
And likewise Alphonsus 
Alphonsus De Haeresib. lib. 1. ca 13.  de Castro, 
S. Hi●ro. translation.  Fatemur olim Sacros Libros in Linguam Vulgarem fuisse translatos, Bea●●mque Hieronymum in Linguam Dalmaticam cos vertisse.  
We confess, that in old times, the Scriptures were translated into the Vulgar tongue, and that S. Jerome turned them into the Slavon tongue. Neither ever witted I any man, that made doubt hereof, but M. harding. But being granted (saith he) that S. Jerome so translated the Scriptures, yet that proveth not, that the Service was then in the Vulgar Tongue. Good sir: much less it proveth, that the Service was then among the slavons in the Latin Tongue. He saith further, That labour may be thought, to have served to an other purpose. But to what other purpose, he showeth not. Surely what so ever is thought hereof by M. harding, M. Eckius 
Eckius de Missa Latinè dicenda.  one of his own Doctors, confesseth that the same S. Jerome, that Translated the Scriptures into the Slavon tongue, procured also that the Common Service there should be said in the Slavon tongue. And it may well be thought, his Translation could serve to no better purpose. I grant, S. Chrysostom, 
Chryso. in Matt. hom. 2. & in Genes. hom. 28. Origen in levit. hom. 9  and Origene, in their Sermons exhort the people to read the Scriptures in their houses at home: which purpose also no doubts, was very godly. But such Private reading at home, excludeth not the open reading in the Church. Chrysostom saith, It was the reader's duty openly in the Church to pronounce the Scriptures. And S. Augustine saith unto the people, The Apostle 
Chrysost. in Acta Apost. hom. 19  S. Paul witnesseth, that this Psalm which ye have heard, pertaineth to that Grace of God, whereby we are made Christians: therefore I have caused the same Lesson to be red unto you. I think, M. harding will grant, that these Lessons, that S. Chrysostom, and S. Augustine 
Augustin. in Psalm. 31.  speaketh of, were uttered in such a tongue, as the people might understand. For else Origene saith, 
Origen. in Le●iti. ca 7.  Alioqui non fuisset necessarium, legi haec in Ecclesia, nisi ex his aedificatio aliqua audientibus praeberetur. Otherwise it had not been necessary for these things to be red in the Church, unless some profit might come thereof unto the hearers.  
Yet not withstanding (saith M. harding) these matters be stoutly affirmed by M. jewel. and faintly proved. My proofs were taken out of the manifest words of S. Paul, S. Ambrose, S. Augustine, S. Chrysostom, Arnobius, Gregory, and others like: notwithstanding it please M. harding to call them so faint. Let us therefore see the weighty reasons, that he and others of his side have made for the contrary. M. Harding seemeth to reason thus, 
Ephrem made Homilies in the Syrian tongue: 
 And, S. Jerome Translated the Bible into the Slavon tongue. 
 Ergo, The Common Service was in the Latin or Greek tongue.  
Cardinal Otho 
Otho Cardin. in statutes Synodi Augusten.  saith, There were three tongues written in the title of the Cross, the Greek, the Hebrew, and the Latin: 
 Ergo, In one of these three tongues, the people must have their Common Service.  
Eckius saith, 
Eckius De Missae Latinè dicenda.  Christ prayed secretly being in the Mount alone, 
 Ergo, The Service must be in an unknown tongue.   
These, and such like arguments be brought by them: I leave it unto the discreet reader, to judge their force.   

M. harding. The .7. Division.  
Now concerning the two learned tongues, Greek, and Latin: and first the Greek. That th● Service was in the Greek tongue, and used in the Greek Church, I grant. And to show what is meant by the Greek Church, the learned do understand, all the Christian people of that Country which properly is called Graecia, of Macedonia, Thracia, and of Asia the less, and the Country's adjoining. The Provinces that were allotted to the Patriarch of Alexandria in egypt, and to the Patriarch of Antiochia in Syria, are of the old writers called sometime by the name of the Oriental or east Church, sometime of the Greek Church. Thus much by us both confessed, M. jewel and agreed upon: I say, that if I can show, that the people of some Countries of the Greek Church, 69 
The .69. Untruth. For it is certain, that sundry of the East nations had not their Service in the Greek tongue: as shall appear.  which all had their Common prayers and Service in the Greek tongue, for the more part understood not the Greek tongue, more than English men now understand the Latin tongue: then I have proved that I promised to prove, that some peoples, I mean whole nations, understood not their Service, for that they had it in an unknown tongue.   

The B. of Sarisburie.  
M. harding first having divided the whole world into two Churches, the Greek and the Latin, afterward maketh offer to prove his purpose. Whereof it may be gathered, that he hath hitherto proved nothing. This division of the Church, 
The Division of the Church into Greek and Latin.  neither is greatly material, nor of our part much denied: albeit many ways if seemeth unperfit. For the great Churches of Ethiopia, India, and Scythia, planted by S. Matthew, by S. Thomas, and by S. Andrew: besides Arabia, Syria, Persia, Media, Armenia, and a great number of other Countries, which never were neither of the Greek Church, nor of the Latin, are here quite left out. Two propositions M. harding hath here chosen to prove. The one is, that all the Greek Church had the Common Service wholly and thoroughly in the Greek tongue. The other is, that some whole countries in the Greek Church, understood not the Greek tongue.  
If both these propositions be proved soundly, and substantially, without surmise, or guess, than it behoveth me to yield. But, good Reader, mark them well both, and consider the proofs. For if he fail in either of these, he proveth nothing: as, I hope, it will appear.   

M. harding. The .8. Division.  
Now, how well I am able to prove this, I refer it to your own consideration. The less Asi● being a principal part of the Greek Church, had then the Service in the Greek tongue: 
A Fallax, or a deceitful argument.  But the people of sundry Regions, and Countries of the less Asia, then understood not the Greek tongue: Ergo, the people of sundry Regions, and Countries, had then their Service in an unknown tongue. The first proposition, or Mayor, is confessed as manifest: no learned man will deny it: and if any would, it may easily be proved. The second proposition, or Minor, may thus be proved. Strabo, who travailed over all the Countries of Asia, for perfit knowledge of the same, near about the time of S. Paul's peregrination there, who also was borne in the same, in his 14. Book of geography writeth, that, where as within that Cherronesus, that is the straight between sea, and sea, there were sixteen Nations by report of Ephorus: 70 
The .70. Untruth. Misreportinge Straboes words.  of them all only three were Greeks, all the rest Barbarous. Likewise Plinius in the sixth Book Naturalis historiae Ca 2. declareth, that 71 
The .71. Untruth. Misreportinge the words of Pliny.  within the circuit of that Land were three creak Nations only, Doors, jones, A●oles: and that the rest were Barbarous. 
Act. 14.  Amongst whom the people of Lycaonia was one, who in S. Paul's time spoke before Paul and Barnabas in the Lycaonical tongue.  
The Scripture itself reporteth a diversity of language there, and there about, as it appeareth by the second Chapter of the Acts. Where the jews gathered together in Jerusalem, for keeping of the feast of Pentecoste, wondering at th'apostles for their speaking with so many sundry tongues, amongs other provinces different in language, they reckon Pontus, and Asia, Cappadocia, Phrygia, and Pamphylia. Which two provinces are of all attributed unto the less Asia. Which maketh a good argument, that all Asia the Less had not only the Greek tongue. And therefore so many of them as were of other language having the Service in Greek, had it in a tongue they understood not.  
They that will seem to search the cause, why that land had so great diversity of languages, impute it to the often change of conquests, for that it was overcome, and possessed of diverse nations: of which every one coveted with enlarging their Empire, to bring into the Countries subdued, their laws: 
Asia the Less.  their customs, and their language. Now this being proved by good and sufficient authority, that in Asia of sixteen Nations three only were Greeks, it followeth that the other thirteen having their service in Greek, had it not in their own, but in astraunge tongue. For else if they had all naturally spoken Greek, why should not they have been called Greeks? Thus we see it is no new thing proceeding of a general corruption in the Church, some peoples to have the Service in an unknown tongue.   

The B. of Sarisburie.  
Take heed, good Reader, M. harding hath here thrown a great Mist of learning, to da●●e thy sight. unless thou eye him well, he will steal from thee. Thus he frameth his Syllogismus. The less Asia being a principal part of the Greeke Church, had then the Service in the Greek tongue: But sundry Countries of the same Asia understood not the Greek tongue: Ergo, they had their Service in an unknown tongue.  
Here is a fair gloss. But be not deceived: M. Harding 
The discloasinge of M. hardings Fallax.  knoweth well enough, it is but a fallace, that is to say, a deceitful argument, named in the Schools, Ex meris particularibus: or, A non distributo ad distributum. unless he amend the Mayor, and make it an universal, and say thus, All Asia the Less had the Service in the Greek tongue, it can in no wise hold. That Asia the Less had the Service in Greek, it is doubted of no man, nor learned, nor unlearned. But, that all Asia the Less had throughout in all parts the same Service, if it be denied, M. harding with all his learning is not able to prove it: and therefore he did better to turn it over without any proof at al.  
The Minor is this, sundry Nations in Asia the Less understood not the Greek. And to prove this, M. harding hath directed all his drift, But to what end? for neither is it denied by any of us, nor is it any part of our question. And yet not withstanding, is not M. harding able to prove it with all his gheasses.  
He allegeth the Acts of the Apostles, 
Actor. 2.  where as mention is made of sundry languages, and among the same certain provinces of this Asia specially named for their difference in speech. But what if answer were made, That all there rehearsed were not diverse tongues, but rather certain differences in one tongue? Certainly Beda 
Beda in Luc. Ca 22. li. 6. Ex Hieronymo in Matthaeis Ca 26.  seemeth plainly so to say. His words be these: Verily this man was with him, for he is of Galilee: not for that the people of Galilee, and the people of Jerusalem, used sundry tongues: but for that every province (of jury) having a peculiar manner of utterance in their speech, could not avoid the same. And hereunto he applieth this story of the Acts of the Apostles.  
But saith M. harding, There must needs be greater difference between these Countries of Asia, and that, because of often overthrows and conquests, that there had happened. The conjecture is good. But the greatest Conquerors that came there, were the Macedonians, the Thebans, and other Grecians, who no doubt, planted there the Greek tongue, as it may soon appear to any man, that can with judgement consider of it. 
Actor. 19  S. Paul unto the Ephesians, the Galathians, and the Collossians, dwelling all in this same Asia the Less, wrote in Greek. And S. Luke writing of S. Paul's being, and preaching, at Ephesus saith, It came so to pass, Vt omnes, qui habitabant in Asia, audirent Sermonem Domini jesu, judaei simul & Graeci: that all they, that dwelt in Asia, heard the word of the Lord jesus, both jews, and Greeks. 
Actor. 19  S. Luke that had travailed over that whole Country with S. Paul, knew none other Nation there but jews, and Greeks: Master harding hath a guess, there should be some other Barbarous people also: but what they were, or where about they dwelt, or what tongue they spoke, he can not tell. verily Polycarpus was Bishop of Smyrna: Gregorius was Bishop in Pontus: S. Basile was Bishop of Caesaria in Cappadocia: Amphilochius Bishop of Iconium in Lycaonia: Gregorius S. Basiles Brother Bishop of Nyssa in Caria, or Thracia. All these in sundry Countries within Asia the Less preached openly in the Greek tongue, and the vulgar people understood them.  
Yet, saith M. harding, Strabo being borne in the same Country, and living under the emperors Augustus and Tiberius, in the time of S. Paul, writeth in his Geography, that, where as there were then sixteen sundry Nations in Asia the Less, three only of them were Greeks, and the rest Barbarous. I know not whether M. harding be unwittingely deceived himself, or wilfully go about to deceive others. But well I know, that this is no part of Straboes' meaning. For Strabo 
Strabo Geogra. lib. 14.  speaketh not this of his own time, but of the time of Ephorus, that lived well near five hundred years before him. This Ephorus reporteth, that in his time there were but three Greek nations as yet entered into Asia, but all the rest than were Barbarous. And therefore Apollodorus saith, that before the Battle of Troy, no people of the Greeks at all ever came over, to dwell there. For if Strabo had meant this of his own time, to what end should he allege the record of Ephorus, that lived so many hundred years before him, for proof of the thing, that he had so diligently viewed, & seen himself: & specially seeing his purpose is not to follow, 
Strabo li. 14. eodem loco.  but to reprove Ephorus: as it well appeareth by his words. As for Apollodorus, thus he saith of him. He seemeth not discreetly to deal herein: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for he disordereth, and falsely allegeth the words of Homer. And unto this construction of Strabo, very well agreeth the place of Plinius here alleged, & concludeth manifestly against M. Harding, as it appeareth by the very words: In omni ●o tractu proditur, tres tantùm gentes Graecas iure dici, Doricam, jonican, A●olicam: Caeteras barbarorum esse. 
Plin. hist. nature. li. 6. ca 2.  In which whole circuit, it is written, that only three nations be rightly called Greekes: and that the rest are of the Barbariens. In that he saith proditur, it is written, he meaneth by Ephorus, Apollodorus, or such others, as had lived long before. In that he saith: Caeteras barbarorum esse, the rest be of the barbarians, he meaneth, that they had arrived thither, not out of Graecia, as had the other three, but out of other Countries that were Barbarous. But in that he saith, Tres tantùm gentes Graecas iure dici, that only three Nations be rightly, or naturally called Greeks, he must needs mean that the rest were called Greeks also, although not so rightly, and naturally, as the other. For else the exception of this word, iure, that is, rightly, or naturally, had been in vain. And thus M. harding seeking to prove, that the people of Asia were no Greekes, allegeth Plinius, by whose words it appeareth necessarily, that they were Greeks.  
But M. harding will force the matter further. Strabo saith, that these three Nations excepted, the rest were Barbarous: Ergo, they understood no Greek. And here upon resteth his whole proof. But this is an other falsification of Straboes' mind. 
M. harding falsifieth Straboes' mind. Lib. 14. Geogra.  For Strabo calleth them Barbarous, that understood, and spoke Greek. And what better witness can we herein have, than Strabo himself? Thus he writeth, Barbarismum in his dicere consuevimus, qui malè joquuntur Graecè: non autem in illis, qui Caricè joquuntur. Sic etiam barbariloquos, & barbari sermonis homines cos accipere debemus, qui mal● Graeca pronuntiant. We take a Barbarismus, or a Barbarous manner of speech to be in them, that speak the Greek disorderly: and not in them that speak a strange tongue, as is the tongue of the Carians. So we ought to take them to be barbarous, or men of barbarous speech, that is favouredly pronounce the Greek. Thou mayst see, good Reader, with what ●aithe M. harding allegeth the authority of old writers. He would prove by Strabo, that these people spoke no Greek, because they were Barbarous: And Strabo himself saith, not withstanding they were Barbarous, yet they spoke Greek. Now therefore, seeing the Syllogismus 
M. hardings Syllogism.  itself, as I have said, is a Fallace, the Mayor false, the Minor false, and neither of them any way proved, and Strabo, and Pliny falsely alleged: to gather hereof, that these people had their Service in an unknown tongue, must needs seem a strange Conclusion.   

M. harding. The .9. Division.  
Here perhaps M. jewel, or some other for him replieth, and saith, that the people of Asia commonly beside their own proper language, spoke the Greek tongue also, and allegeth for the same purpose S. Jerome, 
In p●o●mio. 2. lib. Comment. Epist. ad Gala●as.  who saith, Galatas, excepto sermone Graeco, quo omnis Oriens loquitur, propriam linguam eandem habere, quam Treviros. That the Galathians beside the Greek language, which all the Orient or the East speaketh, have their own peculiar tongue, the very same that they of Trevers have. Lo, saith this replier, S. Jerome affirmeth, all the Orient to speak the Greek tongue. Ergo, the service in Greek to them was not strange, and unknown.  
To this I answer, S. Jerome meaneth that some of all Countries of the Orient or east, spoke Greeke, as the Learned men, Gentle men, merchants, all of liberal education, and such other, as had cause to travail those Countries. To be short, it was without doubt very common, as being their only learned tongue for all sciences, and the tongue that might best serve to travail withal from Country to Country, within the East, right so as the Latin tongue serveth to the like intentes, for all Nations of the west. And he meaneth not that all, and singular persons, of what degree, and condition so ever they were, all uplandish people, tilers of the ground, herdmen, and Women, spoke Greeke. For if it had been so, then had they not had peculiar, and proper tongues. For it is not for their simple heads (for the most part) to bear away two languages. In that S. Jerome calleth the Galathians tongue Propriam linguam, a proper, and a peculiar tongue to that Nation, he doth us to understand, the same to pertain to all in particular, that is, to every one of that Province, and the Greek to all in general, in respect of other Nations there, so as not of necessity, it be understanded of every one.   

The B. of Sarisburie.  
M. harding over much paineth himself to prove that thing, that no wise man will deny him. For how can it seem likely, that the whole east, which is in a manner the one half part of the world, containing so many, and so sundry Nations, should speak all one tongue: seeing we ourselves in this one little Kingdom of England, have the use of five tongues, and not one of them understanding an other? I marvel that M. harding alleged not the Fables of Herodotus, 
Herodotus.  that Bek in the Phrygians tongue signifieth Bread: Kiki in the Egyptians tongue, an ointment: Achmach, one of the Guard: or Alila, or Vrotal, in the Arabike tongue, and such like. For these might have stand him in steed of good proofs, that all the Nations of the whole East part of the world spoke not Greek.  
And although we agree with him in the principal, that in the east part were used sundry languages, and likewise that the Greek tongue was commonly used among the learned, yet his distinction of all in General, and all in Particular, that he hath here devised to shift of S. Jerome, seemeth very homely, and home made. For how can it be a General, unless it include every Particular? By M. hardings construction we must take, Al, for Some: or, Al, not for the tenth part of All: and by this Rhetoric, less than half is as much as Al. and so, Al, is not Al. Thus M. hardings General is a mere Particular: and to conclude, his General is no General. So weakly, and so loosely his answer standeth.  
As touching the Galathians, of whom S. Jerome saith, that beside their own natural tongue, they had also the use of the Greek, because, as Apollodorus saith, 
Strabo Geographi. lib. 14.  they of all others arrived last into that Country, it is likely, they kept their own Barbarous speech longer than others. But, like as, whether they all of all sorts spoke Greek or no, as M. Harding saith, of necessity it cannot be proved, so in deed it forceth nothing. For he cannot prove thereby, that they that understood not the Greek, had their Service in the Greek. Yet is this the Mayor, and the ground of the whole, which M. harding so closely dissembleth, and passeth by.   

M. harding. The .10. Division.  
S. Augustine speaking of the title written by Pilate on the Cross, 
Tracta. in Ioan● 117.  saith thus: It was in Hebrew, Greek, and Latin, Rex Iud●eorum. For these three tongues were there in pre-eminence before all other. Hebraea, propter judaeos in Die lege gloriantes: Graeca, propter gentium sapientes: Latina, propter Romanos multis ac penè omnibus iam tun● gentibus imperantes. The Hebrew, for the jews, that gloried in the law of God: the Greek, for the wise men of the gentiles: the Latin, for the Romans bearing rule at that time over many, and almost over all nations. Now where he saith here, that the Greek tongue was in pre-eminence Propter gentium sapientes, for the wise men of the Gentiles: he discusseth fully the doubt, that might seem to rise of S. Hieromes saying, and showeth, that the Greek tongue was common not to all the vulgar people of the whole Orient, but to the wise men only, and that for the attaining of learning. And for this it is to be noted, that the Scripture reporteth the vulgar tongue of the Lycaonians, to have been uttered in the hearing of Paul, and Barnabas, not by the Magistrates, or other the chief, but by the vulgar people. Turbae levauerunt vocem suay Lycaonic● dicentes etc. Act. 14. And so S. Jerome is to be understanded to speak in that place, not of all men of the Nations of the east, but rather of a great number, and of some persons of all nations. For else, if all the East had spoken Greeke, the Soldiers that buried Gordianus the younger Emperor, apud Circeium Castrum, at Circey Castle, near to the land of Persie, would not have written his title of honour upon his Sepulchre, in Greek, and Latin, in the Persians, jews, and the Egyptians tongues, ut ab omnibus legeretur, that it might be read of all, 
In Gordian●s.  as julias' Capi●o●inus writeth. Which is an argument, that all the East spoke not, ne understood not the Greek tongue. As likewise that Epiphantus writeth, where he saith thus. Most of the Persians after the Persical letters, 
Li. 2. Haeresi ●●.  use also the Syrians letters. As with us many Nations use the Greek letters, yea where as in every nation in manner, they have letters of their own. And others some much esteem the profound tongue of the Syrians, and the tongue that is about Palmyra, both the tongue itself, and also the letters of the same. Books also have been written of Manes in the Syrians tongue. Again, if all the East had spoken Greeke, sundry the holy Fathers would not have been so ●n●ious to the common weal of the Church, as to hide their singular works from the reading of all, which they wrote in Barbarous and vulgar tongues, to the commodity only of their brethren that understood the same. 
Li. de Ecclec●ia●t● Script.  Antonius that wrote seven not able Epistles to diverse Monasteries of Apostolic sense and speech, as S. Jerome witnesseth, in the Egyptian tongue. Likewise holy Ephrem of Edessa, Bardesanes of Mesopotamia, who wrote very excellent works in the Syriacal tongue.  
Even so did Isaac of Antioch, and Samuel of Edessa priests, writ many goodly works against the enemies of the Church, in the same tongue, as Gennadius recordeth. But what shall we speak of all the East? Neither all the Less Asia, and the Countries there adjoining, spoke not Greek, one generation before the coming of Christ. For if all had spoken Greeke, Mithridates that renowned King of ● ontus, had not needed to have learned two and twenty languages of so many Nations he was king over, to make answer to suitors, to appoint them orders and laws, and in open audience to speak to them in so many languages without an Interpreter, 
Natura. Histor. lib, 7. Cap 24.  as Pliny writeth. Here if these .22. Nations of 2● sundry tongues, had also beside their own language spoken Greeke, and understanded the same:  
Pliny would not have uttered that word sine Interpret, without an Interpreter. And likewise that King had taken vain labour in learning those tongues, where one might have served his turn.  
Near to this kings dominion, 
Li. 6. Natural, hist. Ca 5.  in the shore of the sea Euxinus, in the land of Colchis, there stood a City named Dioscurias, so much haunted of strangers, that, as Pliny writeth by record of Timost●enes, it was resorted unto of three hundred Nations of distinct languages, and that the Romans for the better expedition of their affairs there, had at length lying in the same .130. Interpreters. Now, if all the Orient had spoken Greeke, as S. Hieromes words seem to import, the Romans should not have needed, to have maintained there to their great charges, so great a number of Interpreters, to be their agentes there. But for proof that all the Orient spoke not Greek, what need we allege Profane writers? The known place of the Acts maketh mention of sundry Nations there, that had distinct languages, the Parthians, Medians, and Elamites etc. Act. 2.  
To conclude, they that to maintain their strange opinion of the universal understanding of the service used of old time in the East Church, say and affirm, that all the Orient spoke wreeke: seem much to diminish the Majesty, Utility, and necessity of the miraculous gift of tongues, which the holy Ghost gave in the primitive Church, for the better furtherance of the Gospel. For if all in those parties had spoken Greeke, the gift of tongues had been in that respect needless. Hitherto of the Greek 72. 
The .72. untruth. For he hath not hitherto spoken one word of the Service.  and of the Service in that language.   

The B. of Sarisburie.  
This labour may well be called Vanitas vanitatum. For it is a great token of idleness, to be so earnest, and so copious in proving that thing, that no man denieth. And yet he forceth the matter so, as if all the right of his cause lay upon it. He might as well have proved, that the Indians, Arabians, Ethiopians, Tartarians, understood no Greek. It is a lewd kind of Logic, so stoutly to prove that thing, that needeth no proof: and to leave the thing, that should be proved. The title of the Cross written in three sundry languages, as it testifieth that the Nations of the East part of the world spoke not all one tongue, which thing is not of any wise man denied, so it proveth plainly against M. harding, that the Death of Christ should be published in all tongues. For as Albertus, & Lyra M. hardings own Doctors have witnessed, 
Albertus & Lyra in. 19 Ca johan.  writing upon the same, Therefore was the title by God's special provision, drawn in the three principal languages, ut omnes, qui de diversis orbis partibus venerant, possent illum legere: that all they, that were then come to Jerusalem out of sundry parts of the world, might be able to read it. S. Jerome likewise saith, 
Hieron. in isaiah. lib. 7. Ca 20.  the same title was so written, In testimonium universarum gentium, for the witness of all Nations. For it was the will of God, that every tongue should confess, that Christ is the Lord in the glory of the Father.  
Wherein M. harding much abbridgeth the Glory of the Cross of Christ, that would the title thereof to pertain only to the wise, and learned of the Greeks. For Albertus, and Lyra say, It was so written, that all might read it: and, as S. Jerome saith, for witness of all Nations. Neither can we find, that there was any great number of Philosophers present at Christ's death, to read that title. As for S. Augustine, by these words Sapientes Graecorum, he understandeth All the Greeks. For as all the jews generally gloried of the Law, even so all the Greeks generally gloried in their wisdom. 
1. Cor. 1.  And S. Paul saith generally of them both. judaei Signum quaerunt: Graeci sapientiam. The jews call for Signs, and miracles: and the Greeks call for knowledge. And therefore one of the Philosophers said, In old times there were seven wise men among the Greeks: but now there are not so many fools: for that they all gloried in their wisdom.  
The people of Lycaonia spoke unto Paul, 
Actor. 14.  and Barnabas, Lycaonicè: Ergo, saith M. harding, they spoke no Greek. But what if S. Luke had said, they spoke jonicè, Aeolic, or Doric●, which tongues were adjoininge fast upon Lycaonia, would he therefore conclude, they sapke no Greek? verily if a man by way of contention would say, the Lycaonical tongue was a corruption, or difference of the Greek tongue, and not a several tongue of itself, M. harding should have much a do to prove the contrary. Doubtless, they worshipped jupiter, and Mercury, that were the Gods of the Greeks: and had the Greek Sacrifice, as it manifestly appeareth by the words of S. Luke: and it may be credibly gathered, that Paul, and Barnabas spoke to them in Greek. How be it, whether it were so, or otherwise, saving that M. harding maketh the matter so c●rtaine, it improteth nothing.  
But this one thing, good Reader, I give the further to consider. These Lycaonians, as M. harding confesseth, 
Actor. 14.  and as plainly appeareth by S. Luke, being yet Infidels, made their prayers unto their Idols, jupiter, and Mercury in their own tongue. And may it any wise seem likely, that the same being afterward become Christians, made their prayers unto Almighty God, and to Christ his Son in a strange tongue? If it behove Idolaters to understand their own prayers, much more it behoveth the people of God, to do the like.  
Certainly, if the same Lycaonians were now alive, they would reprove M. hardings error in their own tongue.  
The blazing of the young Emperor Gordians grave with five sundry languages, like as it was needless in this place, as all the rest, the matter being confessed, even so it weigheth very much against M. hardings side. For if the Barbarous Soldiers of their duty, and allegiance towards their Prince, thought his death worthy to be published in so many tongues: what may then be thought of them, that can not suffer the Death of Christ to be published in any one tongue? And if they so furnished a mortal man's memory, as Capitolinus saith, Vt ab omnibus legeretur, that it might be read of all men, why then do these men so hide, and bury the immortal memory of the glory of Christ, that saving themselves, they would have it to be read, and seen of no Man?  
The allegation of the Persians, and Syrians letters: Of the tongue used about Palmyra: of Epistles written in the Egyptians tongue by Antonius, in the Syrian tongue by Bardesanes, Ephrem, Isaac, and Samuel: of Mithridates the King of Pontus, that was able to answer two and twenty Nations, that were his subjects, without an Interpreter: of the resort of three hundred sundry Nations unto the City called Dioscuri●● in Colchis: and once again of the Miracle of tongues, and diversity of languages in the Acts of the Apostles, hath some show, and ostentation of learning, and serveth well either to fill up room, or else to reprove, and control S. Jerome: for that he saith, All the east part of the world speaketh Greeke: For against us, that neither writ so, nor speak so, it maketh nothing.  
We know, that by mean of the great Empire, that the Greeks had gotten over many Countries, and kingdoms, in all the east, and partly also for that the Barbarous Nations, whom they had subdued, had great pleasure in their Philosophy, and other skilful knowledge, the Greek tongue was learned of many, and carried about into all places of that part of the world: and that Cicero therefore saith, 
Cicero pro Archia.  Graeca leguntur in omnibus ferè gentibus: The Greek tongue is read in manner amongst of Nations. And S. Augustine likewise: Quos Paulus dixit Graecos, eos etiam Gentium nomine significavit: eò quod haec Lingua maximè excellit in Gentibus: Whom Paul called Greeks, them also he uttered by the name of the Gentiles: for that the same tongue chiefly excelleth among the Gentiles. And yet we doubt not, but there were other natural tongues and speeches too, besides the Greek: as the Egyptian, the Syrian, the Arabik, the Persian, the Bactrian, the Indian, the Armenian, the Scythian, and many others. And it I list here to dally for pleasure, and vainly to carry away the reader from the purpose, as M. harding doth, I could say, that Themistocles 
Plutarch in Themistocle. Liberatus ca 10.  a Gentleman of Athens, before he presented himself unto the Great King of Persia, first learned to speak the Persians tongue: that the Nestorian Heretics translated their books into the Persian, Armenian, & Syrian tongue: that S. Augustine saith, that S. Jerome understood the Hebrew, 
August. ad cyril. citatur a Petro Crinito, li. 6. Ca 6.  the Greek, the Chaldée, the Latin, the Persian, the Arabik, and the Median tongue: And that S. Chrysostom saith, So many tongues and voices there be of the Scythians, of the Thracians, of the Romans, of the Persians, of the moors, of the Indians, of the Egyptians, and of a thousand Nations beside: with many other authorities to like purpose, 
Chrysostom. in 1. Corin. 14 hom. 35.  to avouch the thing, that M. Harding so earnestly proveth, and no man denieth: that the Nations of the East part of the world had several tongues, and spoke not all one only tongue.  
Let M. harding therefore consider better, who they be, that, as he saith, deny the Majesty, Utility, and necessity of the gift of tongues. For we confess, that the knowledge thereof is necessary, not only for the furtherance, but also for the continuance of the Gospel: neither do we doubt, but by what tongues the Heathens were converted unto God, by the same tongues they made their petitions unto God: the contrary whereof, M. harding by his silence confesseth, he can not prove. Which not withstanding, he passeth over the matter by these words, Hitherto of the Greek, and of the Service in that language: and so endeth this piece of his treaty with a pretty untruth, having in deed proved somewhat of the tongue: but of the Service, whereupon his whole cause resteth, not one word at al.  
Which thing, that it may the better appear, let us lay together the parts and members of his argument. 
M. hardings Syllogismus.  His Mayor is this: All Asia the Less had the Service in the Greek tongue: The Minor, But many Countries of the said Asia understood not the Greek tongue: The Conclusion, Ergo, many Countries had their Service in an unknown tongue. The Minor he warranteth, but by guess only, and none otherwise: although both S. Luke in the nientienth of the Acts, and also the very story of the times following, be to the contrary. The Mayor he toucheth not at al. Therefore his Syllogismus halteth down right of one side, and concludeth only upon the Minor. And thus M. harding shoareth up his strange doctrine, with a strange Mayor, a strange Minor, and a strange Conclusion.   

M. harding. The .11. Division.  
Now concerning the Latin tongue, which is the learned tongue of the West. That the Latin Church, or the West Church, for so it is called, had the Service in Latin, I grant. The chief Regions, and Countries of the Latin Church, within the foresaid six hundred years, were these. Italy, afric, Illyrike, both Pannonies, now called Hungary, and Austria: Gallia, now France: and Spain: The Countries of Germany, Pole, and Swethen, and those north parts received the faith long sithence. The Countries of Britain here had received the Faith in most places, but were driven from the open profession of it again, by the cruel persecution of Diocletian the Emperor: at which persecution, S. Alban with many others suffered martyrdom.  
After that these Countries had been instructed in the Faith, as things grew to perfection, they had their Service accordingly: no doubt such as was used in the Churches, from whence their first Apostles, and Preachers were sent. And because .73. 
The .73. untruth. The first preaching of the Faith in these west Countries came not first from Rome.  the first Preachers of the Faith came to these West parties from Rome, directed some from S. Peter, some from Clement, some others afterward from other Bishops of that See Apostolic: they planted and set up, in the Countries by them converted, the Service of the Church of Rome, or some other very like, and that .74. 
The .74. untruth. For the first Preachers them selue● spoke no Latin.  in the Latin tongue only, for aught that can be showed to the contrary. Wherein I refer me only to the first six hundred years. Now that such Service was understanded of those peoples, that spoke and understood Latin, no man denieth. For to some Nations that was a native and a Mother tongue, as the Greek was to the Grecians.   

The B. of Sarisburie.  
I find no fault with M. hardings cosmography: but, I trow, cosmography in this case maketh small proof. His proof for the Latin Service, 
The faith came not first from Rome.  hangeth upon two points. The first is, that all the faith of the West part of the world, came only from the Bishops of Rome: The second is, that the planters of the same Faith ministered the Common Service every where in the Latin Tongue. He knoweth well, 
M. harding witingely, an● willingly avoucheth untruth.  that either of these points is untrue, and will never be proved. And somewhat to touch hereof by the way, S. Paul saith, that he himself had filled all places with the Gospel of Christ, even as far as Illyricum: and that not from Rome, but from Jerusalem: and promiseth, that he would pass by Rome into Spain, as, by report of some, afterward he did: and Theodoretus saith, that Paul came into this Ilelande now called England, 
Ad Roman .15. Theodoret. de curand. ●raec. affect.  and here planted the Gospel. The like is commonly surmised by the writers of the British Chronicles, of joseph of Arimathaea. And, although Conjectures in such Antiquities be often uncertain and dark, yet it may seem very likely, that the Religion of Christ came first into this Ilelande, not from Rome, but from the Greeks: both for that in the keeping of Easter day we followed the Church of Graecia, 
Beda in Histo. Anglo. li. 2. Galfrid. li. 8. Ca 4.  & not the Church of Rome: and also for that, when Augustine was sent in hither by Gregory, we would in no wise acknowledge, or receive the Bishop of Rome. As for Lazarus, Nathanael, Saturninus, that preached first in France, I have said before. Aventinus saith, 
Aventinus in historia Boiorun▪ 2. ad Timoth. 4.  Lucius S. Paul's companion went into Germany: and S. Paul saith, Titus went into Dalmatia.  
It is known, that the Church of Rome, for certain other causes, and namely for the great state and renown of that City, even from the beginning was notable above all others, and was careful in enlarging the Glory of Christ, and yielded many Martyrs unto God. Yet may we not think, that all things therefore came from Rome. 
Tertull. contra Martion. li. 2.  For Tertullian calleth Jerusalem Matrem, & Fontem Religionis, The Mother, and the Spring of Religion. And S. Augustine saith, 
August. Epis. 178.  Fides orta est à Graecis: The Faith sprang first from the Greeks.  
Now that he further saith, The planters of the Faith in all these west Countries, made the Common Prayers every where in the Latin Tongue: besides that it is manifestly false, as, God willing, hereafter shall well appear, it hath not, no not so much as any likelihood, or show of truth.  
For, Good Reader, consider this reason: The planters of the Faith came from Rome: Ergo, they kept every where the order of Rome. If this argument would hold, then would I likewise reason thus: The Church of Rome was first planted by them, that came from Graecia, or from Jerusalem: Ergo, Rome keepeth the order of Graecia, or of Jerusalem. But M. harding presuming this of himself, without other proof, that the Churches of these Countries followed the order of the Church of Rome, concludeth further: Ergo, they had their Service in Latin, as had the Church of Rome. Every Child seeth that this is a Fallax, or a deceitful argument, called, A secundum quid ad simpliciter: He might as well have said thus, They followed the order of the Church of Rome: Ergo, they had their Exhortations, and Sermons in Latin: for so had the Church of Rome. 
M. Harding●s reason against himself.  But is M. harding so unadvised, or so negligent in his matters, that he seeth not, how aptly his own argument reboundeth upon himself? verily of this ground we may in good form, and truly reason thus: These Churches of the West followed the order of the Church of Rome (This he himself hath taken as an undoubted truth) 
But the Church of Rome had the Service in the natural known tongue (which thing he himself also granteth) 
 Ergo, These Churches of the West, had the Service in the natural known tongue.  This argument is sound, and perfit, and without Fallax.  
Again, he might easily have seen, that of his own position, and principle, an other necessary argument might soon grow against him in this wise.  
All Churches, that received their Faith from Rome, kept the orders of the Church of Rome.  
But the Church of England followed not the orders of the Church of Rome: as it is most manifest by the keeping of the Easter day, and by refusing of the Bishop there, as it is already proved: Ergo, the Church of England received not her Faith from the Church of Rome. If M. harding had better advised himself, he would not have built upon these grounds.   

M. harding. The .12. Division.  
M. jewel alleging for the having of the Prayers, and Service in a Vulgar tongue (as for England, in the English, for Ireland in the Irish, for Douchelande in the Dutch tongue etc.) authorities and examples of the Churches, where in the time of the Primitive Church the Greek, and Latin tongue was the usual and Common Tongue of the people● bringeth nothing for proof of that, which lieth in controversy. Arnobius, saith he, called the Latin tongue Sermonem Italum: S. Ambrose in Milan, S. Augustine in afric, S. Gregory in Rome preached in Latin, and the people understood them. 
Hexameron. hom. 4.  What then? No man denieth you this. S. Basile also speaketh of a sound, which the men, Women, and Children made in their prayers to God, like the sound of a whave striking the sea banks. What can you conclude of this necessarily M. jewel? All this may be understanded of the sounding that one word, Amen, ánsweared at the prayers end, which is done now by the Quire, and may be done by the people also, in the lower part of the Church. For S. Jerome leadeth us so to think. Who commending the devotion of the people of Rome, 
In. 2. Pro●emio comment. ad Galatas.  saith in like manner. Vbi sic ad similitudinem coelestis tonitrui, Amen reboa●, & vacua idolorum templa quatiuntur? Where else are the Churches, and the Sepulchres of Martyrs, with so fervent devotion, and with so great company resorted unto? (which words go before) where doth Amen give so loud a sound, like the thunderclap out of the air, so as the Temples emptied of Idols, shake with it, as at Rome?  
The people speaketh with the Priest at the Mystical prayers, saith Chrysostom, alleged by m. jewel. What then? So was it long before, even in the Apostles time, as we read in Clement, and likewise in S. Cyprian, 
Constitut. Apostolicarum li. 8. Cap. 16. In oratiombus Mystagogicis.  in Cyrillus Hierosolymitanus, and many others. So is it now. For he shall find in the old Fathers, that to Per omnia soecula soeculorum (which Chrysostom speaketh of) to Dominus vobiscum: so light as they make of it: to Sursum corda: and to Gratias agamus Domino Deo nostro, the people answered, 75. 
The .75. untruth. It is not so now. M. harding knoweth, The people now answereth not the Priest.  as now also they answer, Amen, & cum spiritu ●uo, habemus ad Dominum, dignum & justum est.   

The B. of Sarisburie.  
Here M. Harding taketh in hand to answer the authorities by me alleged, & that with this special note of remembrance in the Margin, M. jewels allegation soluted. It appeareth, his solutions be very short. For what so ever authority be alleged, it is sufficient for him to say, what then? For where as I said, the Common Service, and Ministration in the Churches of Rome, and Milan, and other places within Italy, was pronounced unto the people in Latin, for that then the Latin tongue was the Common Natural speech of that Country, & that therefore Arnobius calleth the same Latin Tongue, Sermonem Italum: & further said, that long after that time, S. Ambrose in Milan, S. Augustine in Aphrica, and S. Gregory in Rome preached unto the vulgar People in Latin, & in the same tongue ministered the Common Prayers: all this is soon answered: for M. harding saith, What then?  
I alleged the saying of S. Basile, 
Basil. Hexamer. 4.  That the sound of men, Women, and Children prayeinge in the Church together, seemed like the sound of the whaves beating against the sea banks: 
Hieron. in Secundo prooemio ad Galat.  the saying of S. Jerome, that the noise of the people sounding out Amen, together, was like the sound of a thunder: Likewise the saying of Chrysostom, Communes preces & à populo, 
Chrysostom. 2. Corin. homi. 18.  & à sacerdote fiunt, & omnes unam dicunt orationem. Bene precatur Sacerdos populo, & bene precatur populus Sacerdoti etc. Common petitions be made together, both of the people, and of the Priest: all together say one prayer. The Priest wisheth well unto the people, and the people unto the Priest. But, What then, saith M. harding? Why, what then? Thinketh M. harding that th'authority of Arnobius, S. Ambrose, S. Augustine, S. Basile, S. Jerome, S. Chrysostom, and other holy Fathers is so light, that he is able to blow them all away, with these two vain syllables, what then? He will say, I grant you the prayers were used in the Greek, and Latin tongue. But ye have not proved the same of any other tongue, that was Barbarous. I have already proved the same of the Syrian tongue, which is neither Greek, nor Latin: & therefore by M. hardings judgement, mere barbarous. Hereafter, God willing, I shall show the like largely, & at full, of other tongues. In the mean season, 
The privilege of the Greek, and Latin tongue.  it may stand M. harding in good steed, if it shall please him to show these privileges, granted unto the Greek, and Latin tongue, and how they be specially sanctified above others: that in them only we may make our Common Petitions unto God, & in other tongues we may not make them. touching the place of S. Basile, and tother of S. Chrysostom, M. Harding answereth so, as though he had no great regard, what he say. 
M. harding avoucheth open untruth.  For he avoucheth the thing for true, that the simplest of all the people, knoweth to be apparent false: that is, that the people now answereth the Priest in the time of the holy Mysteries, as they did in Chrysostom's time. The people (saith he) answered then, as now also they answer. He taketh no shame to say, The people answereth the Priest, and yet knoweth, that the people Answereth not the Priest. Thus by this Resolution, He Answereth, that Answereth nothing: He Answereth, that knoweth not, neither what is demanded, nor what to Answer: to be short, He Answereth, that holdeth his peace: and so, answering, and not answering, in M. hardings judgement is all one thing. 
Chrysost. in 2. ad Corin. homi. 18.  But S. Chrysostom saith, Et cum Spiritu tuo, nihil aliud est, quàm ea, quae sunt Eucharistiae, communia sunt omnia. Neque enim ille solus gratias agit, sed populus omnis. The Lord be with thy Spirit (which words the whole people answereth unto the Priest) is nothing else to say, but, The things that pertain to thanks giving, are all common. For it is not the Priest only, that giveth thanks, but also all the people. 
Ambros. in 1. Cor. 14.  Likewise S. Ambrose, Imperitus nescit finem orationis, & non respondet Amen, id est, verum sit, ut firmetur benedictio. Per hoc enim impletur confirmatio precis, cùm respondetur Amen, & omnia dicta rei testimonio in audientium animis confirmantur. The ignorant knoweth not the end of the prayer, and answereth not, Amen, that is to say, so be it, that the blissing may be confirmed. For thereby the confirmation of the prayer is fulfilled, when Amen is answered, and all the words, that be spoken, by the testimony of the thing itself are confirmed in the minds of the hearers. Thus in Chrysostom's time the whole people, and the Priest in their Common Service talked, and prayed together.   

M. harding. The .13. Division.  
As for the place he allegeth out of S. Augustine upon the Psalms, it maketh nothing for his purpose. S. Augustine's words be these, otherwise than he reporteth them. 
In Psal. 18. in expositione secunda.  Quid hoc sit, intelligere debemus, ut humana ratione, non quasi avium voce, cantemus. Name & merulae, & psittaci, & corui, & picae, & huiuscemodi volucres, saepe ab hominibus docentur sonare, quod nesciunt. Having prayed to God (saith S. Augustine) that he make us clean of our privy sins etc. We ought to understand, 
A bare gloze. For S. Augustine speaketh of prayeinge, and not of preaching.  what this is: that we may sing with man's reason, not with voice, as birds do. For Owselles, Popinjays, Ravens, and Pies, and such the like birds, oftentimes be taught of men to sound, they know not what. These words are to be taken of the understanding of the sense, not of the tongue, which the service is song in. For the people of Hippo, where he was Bishop, understood the Latin tongue meanly. Which sense can not rightly, and safely be attained of the common people, but is better, and more wholesomely taught, by the preaching of the learned Bishops, and Priests.   

The B. of Sarisburie.  
First he saith, S. Augustine's words be otherwise, than I report them. I assure thee, good Reader, if this great error had been worth the shewing, it had never been suffered thus to pass in silence.  
But to shift of S. Augustine's words, here is brought in a Gloze plain contrary to the text. For this comparison, saith M. harding, between men, and Birds, must be taken, not of the words, but of the sense and understanding. And what reason leadeth him thus to say: verily Birds are utterly void of reason, and neither understand the words, they be taught to speak, nor the meaning of the words. And yet must we only upon this simple warrant, needs believe, that S. Augustine compareth Birds with men in understanding?  
S. Augustine's meaning is plain, as is the meaning of other godly Fathers in this behalf, that the people should know, what they pray, and so sing with reason agreeable to a Man, and not chatter with voice, as Birds do. For if they sing, or Pray, they know not what, he saith, that for their sound of voice, and want of sense, they may be well compared with Owselles, or Popinjays. This is the very drift of S. Augustine's meaning. Birds by skill may be trained to record, and sound men's words, although they have no understanding of them: As Plinius writeth of the Raven, that was taught to say, ave Caesar Imperator, All-hail Emperor Caesar: an other that had learned to say, Salve victor Antoni: All-hail Antonius the Conqueror. and Caelius Rhodiginus writeth that Cardinal Ascanius had a popinjay, 
Caelius Rhodigin. li. 3. Ca 32.  that could pronounce distinctly all the articles of the Creed. With such Birds let us compare such Men, as pray, they know not what. They be taught to sound words, but understand not the meaning of them: neither sing they with reason agreeable to a man.. Whether these words agree aptly to my purpose, or no, let M. Harding himself be the judge. Certainly, he shall have much to do, to rack them to serve for his purpose: unless perhaps he will reason thus, S. Augustine exhorteth Men to know what they pray: Ergo, they may pray in an unknown tongue. Or thus, S. Augustine willeth Men, not to sing, or chatter like Birds: Ergo, they may pray, they know not what.  
And if we receive M. hardings Gloze of Sense and understanding, yet standeth he in case, as he did before. For if the people understand not the words, much less can they understand the sense, and meaning of the same words.  
Aristotle saith, Hearing is the peculiar sense of learning: and therefore they that hear never, can never learn. 
Ci. De Oratore.  And Cicero saith, Sententia constare non potest, si verba semoveris. Remove the words, and their meaning cannot stand. Therefore this shift helpeth nothing. Unless he think this is a good argument: The people ought to understand the meaning of their prayers: Ergo, they need not to understand the words. S. Augustine's meaning appeareth in the next words that immediately follow. 
August. in Psal. 18.  Scienter Cantare, naturae hominis divina voluntate concessum est. To sing with understanding, is granted through God's will, unto the Nature of man.. And therefore thus he exhorteth the people, Charissimi, quod consona voce cantavimus, sereno etiam cord nosse, & tenere debemus. dearly beloved, that we have song together with tun●hable voice, we must understand and keep with pure heart. But this can we not do, unless we understand, what we pray. 
Basil. in Psal. 28.  Therefore S. Basil saith, Lingua cantet: mens autem scrutetur sensum ●orum, quae dicuntur. Let thy tongue sing: but let thy mind search out the meaning of the things, that thou speakest.   

M. harding. The .14. Division.  
The commandment of justinian the Emperor, which M. jewel allegeth, that Bishops, and Priests should celebrate the holy Oblation, 
Name in veteri translatione nihil tale habetur. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cap. 1.  or Sacrifice, which we call the Mass, not closely, but with utterance, and sound of voice, that they might be heard of the people: maketh nothing for the Service to be had in the English tongue, in the Church of England, or in any other Vulgar tongue, in the Church of any other Nation: but requireth only of the Bishops, and Priests, open pronouncing, 
De ●●clesiasti●is diversis capitulis. Constitutioone .12 3. Greg. Haloandro interpret.  Vocal, not Mental: speaking, not whispering with the breath only, in the celebration of the holy Sacrifice, and other Service. Wherein he agreeth with S. Augustine, who in his Book De Magistro, saith, that when we pra●e, there is no need of speaking, unless perhaps we do as Priests do▪ who when they Pray (in Public assembly) use speaking for cause of signifying their mind, that is, to show, that they Pray, not to the intent God, but men may hear, and with a certain consent through putting in mind (by sound of voice) may be lifted up unto God. This much S. Augustine there. And this is the right meaning of that Constitution. 76 
The .76. untruth, For it touched the whole empire.  And thus he ordained for the Greek Church only, and thereto only it is to be referred, for that some thought the Sacrifice should be celebrated rather with silence, 77 
The .77. untruth, For the Priests in Rome prayed aloud, as appeareth by S. Jerome Leo, Ambrose. etc.  after the manner of the Church of Rome, specially at the Consecration. And as that Constitution pertained to the Greeks, and not to the Latins, so was it not found in the Latin Books, until ●regorius Haloander of Germany, of late years Translated the place. And where M. jewel allegeth this commandment of justinian, against the having of the Service in a learned tongue, unknown to the common people: it is to be noted, how he demeaneth himself not uprightly, but so as every man may thereby know a Scholar of Luther, Caluine, and Peter Martyr▪ For where as by th'allegation of that ordinance, he might seem to bring somewhat, that maketh for the Blessed Sacrifice of the Church commonly named the Mass, he dissembleth the word of the Sacrifice, which justinian putteth expressly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Id est, divinam oblationem, The Divine, or holy Oblation, and termeth it otherwise in his replies, by the name of Common Prayers: and in his Sermon, by the name of the words of the Ministration, refusing the word of the Church, no less, than he refuseth to be a member of the Church. Thus through Foistinge and Cogginge their Die, and other false play, these new perilous teachers, deceive many poor souls, and rob them of the sure simplicity of their Faith. And where was this commandment given? In Constantinople, the chief City of Greece, where the Greek tongue was commonly known.   

The B. of Sarisburie.  
The Gloze, that M. harding hath here imagined, wherewith to defeite this good emperors whole purpose, may seem somewhat unto the ignorant.  
justinian (saith he) speaketh of the open utterance, and sound of voice, and agreeth with S. Augustine's place. De Magistro: Therefore it nothing toucheth Prayers to be had in the Vulgar tongue. Here is a very vulgar Conclusion, as, I trust, hereafter it shall appear. Good Christian Reader, if it shall please thee, only to peruse these words of the Emperor justinian, and of S. Augustine by us alleged, I will make thee judge, and Arbitrour of the whole.  
S. Augustine saith, We need no utterance of voice, to Pray unto God. For the Sacrifice of justice is sanctified in the Temple of our mind, and in the secret Chamber of our heart. 
Clem. storm. li. 7.  As Clemens Alexandrinus also saith: God looketh not for the voices of our tongues to declare our meaning: For before our Creation he knoweth, what thoughts would come into our minds. 
isaiah. 65.  And therefore God saith in the Prophet Esay, Antequam clament, ego exaudiam. I will hear them, yea before they cry.  
Hereupon S. Augustine demandeth this Question: Wherefore then doth the Priest lift up his voice, and pray aloud, in the open assembly in the Church? He answereth, Not that God, but that men may hear him: that the people by the sound of his voice, and understanding his meaning, may be put in mind, and by consent be joined together, and be lifted up to God. This is the very meaning and mind of S. Augustine, agreeing fully with these words of S. Cyprian: The Priest before Prayer prepareth the minds of his brethren, 
justinian's Constitution.  saying thus: Lift up your hearts: To the intent they may be put in mind, they ought to think of nothing else, but of the Lord. For not the sound of voice, 
Cyprian. de Oratione Dominica.  but the mind and understanding must pray unto the Lord with pure intention.  
All this (saith M. harding) pertaineth to the sense, and understanding of the Prayer, and nothing to the Vulgar tongue. And doth he think, the people can understand the prayer, without understanding of the tongue? S. Augustine, if he were alive, would be ashamed to see such a Comment upon his words. He saith further, The Priest lifteth up his voice, not that the people may understand him, but only for a token, to show that he prayeth. And thus he maketh the Minister of God, worse than a Brazen Trumpet, which, if it give no certain sound, as S. Paul saith, no man can prepare himself to war. 
1. Corin. 14.  This is the just judgement of God, that who so seeketh to blind others, shallbe given over, and become blind himself.  
And not withstanding S. Augustine's mind concerning the speaking of the Priest, 
Augustin. de Magistro.  be plain in itself, yet afterward in the same Book, he openeth it in this manner more at large: Constat inter nos, verba esse signa: At signum, nisi aliquid significet, non est Signum. We are agreed upon this, that the words we speak, be tokens. But a token, unless it betoken some thing, is no token. Now, if the Priest, after M. hardings construction, utter his words, which are the tokens of his meaning, in an unknown tongue, and the people understand not, what is tokened, according to S. Augustine's meaning, he speaketh, and yet saith nothing: and showeth tokens, and yet tokeneth nothing. Further S. Augustine's words be clear, The Priest in the assembly speaketh aloud Significandae mentis causa, ut homines audiant etc. to the end to declare his mind, that men may hear him, and by the sound of his voice be put in remembrance. But M. harding saith: No, the Priest speaketh not aloud, to the intent to declare his mind, neither that men may hear him, nor be put in remembrance, but only to give a token that he prayeth: And thus by his Gloze, he utterly destroyeth the text.  
Now let us resolve both S. Augustine's, and justinian's words, into their causes: which is an infallible way of understanding. The end of them both is according to the Doctrine of S. Paul, that the people may say, Amen. Then further: 
The Resolution of M. hardings reason.  The people must answer, Amen, unto the Prayer: then must they understand the Praie●, Yet further: The people must understand the Prayer: then must the Priest utter the same prayer both with a loud voice, and also in the people's Vulgar tongue. Let us again resolve it forward. The Priest, by M. hardings judgement, may pray openly in a strange tongue: then he needeth not to speak aloud. ●e speaketh not aloud: then can not the people understand him. The people understandeth not the Priest: Then can they not say, Amen. Thus M. harding must needs conclude his Gloze with the open breach of S. Paul's Doctrine.  
M. harding saith further, This law took place only in Constantinople, and not in the Church of Rome: 
M. harding uttereth two untruths in one sentence.  And so he coucheth two manifest untruths together in one sentence. But what? will he say, justinian was not Emperor of Rome, or had nothing to do in the Church of Rome? verily he writeth himself the Emperor of Rome, of France, of Almain, and Germany, etc. And deposed two Bishops of Rome, 
In 2. Tomo Concil. in Vita Vigilij.  Silverius, and Uigilius: whereof it may appear, he had somewhat to do in the Church of Rome.  
touching this Constitution, the law saith, Generaliter dictum, generaliter est accipiendum. 
De legatis praes. con. tab. bon. poss. pe. l. 1. gen●raliter.  The thing that is spoken generally, must be taken generally. And it is commonly said, Vbi lex non distinguit, nos distinguere non debemus. Where the Law maketh no distinction, there ought we to make no distinction. And what reason hath M. harding, or what witness, more than his own, that this only law took no place in the Church of Rome? Certainly the rest of the same Novel Constitutions were made not only for Constantinople, or for Rome, but also for the whole Empire. 
De Ecclesiast. diversis capitu. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And the Emperor justinian in the same Title, saith thus: What so ever things touching this matter, were needful for this Imperial City of Constantinople, we have comprised in a special Law for the same. But what needeth many words? The Emperor himself calleth the Constitution, that concerneth the clergy, a Law General, by these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
In authen. Colla. 1. ut definitus sit number. Cleri.  We have enacted by a General, and a Common Law. And in the Code entreating namely of Bishops, and Clerks, he hath these words: Et hoc, non solum in veteri Roma, vel in hac Regia Civitate, sed & in omni terra, ubicunque Christianorum nomen colitur, obtinere sancimus. 
In Cod. De Episcop. & Cleri. Generaliter.  This law we will have to take place, not only in the City of old Rome, or in this Imperial City (of Constantinople) but also in all the world, where so ever the name of Christians is had in honour.  
And how can M. harding make himself so sure, that the Church of Rome was never subject to this Law? 
Leo de jeiunio. 7. men. Sermo. 6. Ambro. De Sacramen. li. 4. ca 5. Aug. in Psal. 54. Hieronym. In praefatione lib. 2. ad Galat. M. harding forgeateth himself.  Certainly, both by Leo Bishop of Rome, and also by S. Ambrose Bishop of Milan, and other holy Fathers it appeareth otherwise. S. Augustine saith of the Church of Rome. unum Psalmum can●amus: unum Amen, respondemus: we sing one Psalm: and we answer one, Amen. S. Jerome saith, Even in Rome, at the end of the Prayer, the people so sounded out Amen, as if it had been a Thunderclappe.  
Again, if this Constitution served only for the Greek Church, and only the Priests there spoke aloud, and the others of the Latin Church spoke in silence, how then doth M. harding expound this Law of justinian by the words of S. Augustine, who, as he supposeth, did the contrary, and was never subject unto that Law? Or how can he make contrarieties agree together? Hath he so soon forgotten himself? Or will he expound Speaking, by Silence? Or singing out, by whispering?  
To conclude, justinian saith, These Constitutions were general: M. harding alone saith, They were not general. justivian saith, They took place in all the world. M. harding alone saith, They took place only in Constantinople. S. Ambrose, S. Augustine, S. Jerome, Leo, and others say, They were observed in the Church of Rome● M. harding alone saith, They were never observed in the Church of Rome.  
If he will thus deceive us in plain things, how may we then trust him in doubtful things?  
Gregorius Haloander, whom M. harding seemeth to touch with corruption of these laws, 
Gregorius Haloander.  was a learned man, and a faithful Translator: and for his diligence deserved thanks: and therefore needeth no excuse. He addeth nothing mor● than is to be found in the Original. In M. hardings old Translation, even in this same very title, De Ecclesiasti●is diversis capitulis, There wanteth a whole leaf or more at the beginning, that is found extant in the Gr●eke.  
touching Cogginge, and Foystinge, I marvel M. harding being so grave a man, would borrow Ruffians terms to scoff withal. As for the Sacrifice of Christ upon the Cross, which is represented unto us in the holy Communion, We believe it with our hearts, and confess it with our mouths. Concerning this word Oblatio, he knoweth well, I translated not the place, but only touched it: neither had I then any manner occasion to speak of the Sacrifice, but only of Prayers: which thing also I did without any Cogging, or any other ●●●ight, following these very words of justinian: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is to say, To offer up other prayers also with loud voice: Neither did I avouch any untruth by justinian: as M. harding hath here d●one by justinian, and S. Augustine both together. I know, the Holy Ministration is named of the holy Father's sundry ways: The Supper of the Lord: The Lorde● Table: The Communion: The Mystery: The Sacrament: The Mystical Table: The Thanks giving: The Oblation, and the Sacrifice. Neither is there any of these names, but we use indifferently, as occasion serveth.  
Now, for so much as M. harding taketh occasion, for that I passed this place of justinian so shortly over, only touching it with one word, as the time then forced me, I think it not amiss for the better contentation of the Reader, to lay it out fully, as it lieth. His words be these: 
Authen. Constitut. 123.  We command all Bishops, and Priests, to minister the Holy Oblation, and the prayer at the Holy Baptism, not under silence, but with such voice, as may be heard of the faithful people: to the intent, that thereof the hearts of the hearers may be stirred to more devotion, and honour giving to God the Lord. For so the holy Apostle teacheth, 
1. Corin. 14.  saying in the first Epistle to the Corinthians: For if thou only bliss with the spirit, how shall he, that supplieth the room of the ignorant, say Amen, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  (to God) at thy thanks giving? For he knoweth not what thou sayest. Thou givest thanks well, but the other is not edified.  
For these causes therefore it behoveth, that the prayer at the holy Oblation, and also other prayers, be offered with loud voice of the holy Bishops, and Priests unto our Lord jesus Christ with the Father, and the Holy Ghost. And let the holy Priests understand, that, if they neglect any of these things, they shall make answer therefore at the dreadful judgement of the great God, and our Saviour jesus Christ. And yet nevertheless, we understanding the same, will not pass it over, nor leave it unpunished.  
Here we see, it is lawful for a godly Prince, to command Bishops and Priests: To make laws, and orders for the Church: To redress the abuses of the Sacraments: To allege the Scriptures: To threaten and punish Bishops and Priests, if they offend.  
Now, if these words of justinian make not for us, and that without Foistinge or Cogginge, much less make they for M. harding: unless he will form his reasons thus: 
The Priest must speak a loud, Ergo, He may speak in an unknown tongue. 
 Or thus: The people must hear the Prayer, and answer, Amen: 
 Ergo, They need not to understand it.   
To be short, where as, to the intent to bring God's truth out of credit, and to make it odious among the ignorant, he saith, We have refused to be the members of the Church of God. This is only a bitterness of talk inflamed with malice, whereof it seemeth he wanted no store, and neither furthereth his cause among the wise, nor hindereth ours. If we be no members of the Church, that wish all the people every where to understand, what they Pray, to join their hearts together, and to be lifted up unto God: what then be they, that wish all the Church to be drowned in ignorance, and the people to know nothing? If S. Paul were now alive, he would answer him, as sometime he answered Elymas. For certainly he himself knoweth, 
Actor. 17.  That he wilfully perverteth the manifest way of the Lord.   

M. harding. The .15. Division.  
That Emperor had dominion over some Nations, that understood not the Greek commonly. Yet no man can tell of any Constitution, that ever he made for Service there to be had in their Vulgar, and Barbarous tongue. So many Nations having been converted to the Faith, the common people whereof understood neither Greek, nor Latin: if the having of the Service in their Vulgar tongue, had been thought necessary to their Salvation, The Fathers that stickte not to bestow their Blood for their Flocks, would not have spared that small pain and travail, to put their Service in Vulgar tongues. If it had been necessary, it had been done: if it had been done, it had been mentioned by one, or other.  
It appeareth by Arnobius upon the Psalms, 
Psal 104. li. 1. contra haeres. Haeresi 39 In Tuscul. q.  by Epiphanius writing against Heresies, 
Examples  and by S. Augustine in his Books De Doctrina Christiana. that by account of the antiquity, there were 72. tongues in the world. Cicero saith, that they be in number infinity. Of them all, 78. 
The .78. untruth, For it shall appear, that we are able to show manifest examples to the contrary  neither M. jewel, nor any one of his side, is able to show, that the Public Service of the Church in any Nation, was ever for the space of six hundred years after Christ, in any other, then in Greek, and Latin.   

The B. of Sarisburie.  
Arnobius, S. Augustine, and Epiphanius say, there be threescore and twelve sundry Languages in the world: Cicero saith, they be infinite. Here must I note by the way, that Cicero's words well alleged, do utterly confound M. hardings Doctrine of hearing that thing, that the hearers understand not, in such sort, as he maintaineth the hearing of Mass. 
Cicero in Tus●. quaestionibus.  For thus he saith, In his linguis, quas non intelligimus, quae sunt innumerabiles, surdi profectò sumus. In those tongues, that we understand not, which be innumerable, certainly we be deaf. By which words, M. harding might perceive, that the simple people hearing him at his Mass, is stark deaf, and heareth nothing. Yet, saith M. harding, is not M. jewel able to show, that ever the Public Service was in any other tongue then in Greek, or Latin. And thus being required by me, to show any one example, that the people had their Common Service in a strange tongue: and as it appeareth, not able to show any, he altereth cunningly the whole case, and willeth me to show. Which thing notwithstanding I might justly refuse to do, by the order of any Schools, yet am I well content to yield to his request, both for the goodness, and pregnancy of the cause, and also specially, good Christian Reader, for the better contentation of thy mind: not doubting, but of thee self, thou wilt be able to find some distrust, and want in M. hardings side: who notwithstanding so many words, and so great vaunts, yet is able to show nothing.  
And, 
Eckius in locis Communibus. Durandus. li. 4. Ca 1. Nicola. Lyra. Et Thomas in. 1. ad Corin. 14.  to avoid multitude of words, the case being plain, Eckius saith, The Indians had their Service in the Indian tongue. Durandus saith, The jews, that were Christened, had their Service in the Hebrew tongue. Yet was neither of these tongues either Greek, or Latin.  
Nicolaus Lyra, and Thomas of Aquine say, The Common Service in the Primitive Church, was in the Common Vulgar tongue.  
By these few it may appear, it was but a bravery, that M. harding said, Neither M. jewel, nor any one of that side, is able to show, that the Public Service was in any other tongue, then in Greek, or Latin. For it is easy to be showed, even by the Doctors of his own side.  
But what if Doctor harding himself have in plain words confessed the same? Although he have wanton denied Christ, yet, I trow, he will not deny himself. Consider, good Reader, his own words hereafter following in this self same Article. 
Fol. 69. Divi. 28.  But S. Paul, say they, requireth, that the people give assent, and conform themself unto the Priest, by answearinge Amen, to his prayer made in the congregation. Hereunto M. harding answereth thus: Verily, in the Primitive Church, this was necessary, when the faith was a learning, and therefore the prayers were made then in a common tongue known to the people. What can there be more plainly spoken? 
M. harding contrary to himself.  Here M. harding not only confesseth, that the Common Prayers were pronounced in a Common tongue known to the people, but also further saith, the same at that time was necessary, and avoucheth it with his warrant, Verily. Now quite contrary, as a man that had utterly forgotten himself, he saith: The Common Service was never said, but either in the Greek tongue, or in the Latin: and therein he offereth stoutly to stand against M. jewel, and all others of this side. Which thing is easy for him to do, seeing he dareth to stand so stoutly against himself. verily, his sayings cannot stand both together. If he be true in the one, in the other he must needs be false.  
Yet, good Christian Reader, for thy better satisfaction, it may please thee to know, that in the Primitive Church, the Common Service was not ministered by one man alone, but by the Priest, and whole Congregation altogether, as may appear by the general consent of the old Fathers. Clemens Alexandrinus saith, 
Clemens Alexa▪ ctroma li. 7.  In orationibus veluti unam vocem habent Communem, & unam mentem.  
In the (Common) prayers they have all as it were one voice, and one mind. S. Chrysostom saith, 
Chrysost. in. 2. ad Corin. hom. 18.  Not only the Priest giveth thanks to God, but also, all the people: And what dost thou marvel, to see the Priest, and people in the Prayers talk together? And here to leave S. Augustine, S. Jerome, S. Basile, Nazianzenus, Dionysius Ariopagita, with many other like Fathers: 
Isidor. de Eccle. offi. ca 10.  Isidorus describing the order of the Church in his time, writeth thus: Opor●es, ut quando psallitur, ab omnibus psallatur: Et cùm oratur, ut ab omnibus oretur: cumque Lectio legitur, facto silentio, aequé audiatur à cunctis. When they sing, they must sing altogether: when they pray, they must Pray altogether: and when the Lesson is read, silence being commanded, they must here altogether.  
It were very much for M. harding to say, All these things were done in a learned tongue, and that the Vulgar people in every Country, understood either the Greek, or the Latin. Yet, for that nothing seemeth hard for him to say, let us see what the old Fathers will report in that behalf. I have already showed by Theodoretus, Sozomenus, and S. Jerome, that the Service was in the Syrian tongue.  
Old Father Origens' words, 
Origen. contra Cel●um. li. 8.  in my judgement seem very plain. Writing against one Celsus a wicked Heathen, he saith thus: Graeci quidem Graec● Deum nominant, & Latin● Romani: & singuli item nativa, & Vernacula lingua Deum precantur, & laudibus pro se quisque extollit. Ille enim qui est linguarum omnium Dominus, audit quavis lingua orantes, idque non secus, quàm si unam vocem exciperet è varijs linguis expressam. Deus enim cùm praesit machinae universi, non est quasi unus aliquis, qui linguam vel Graecam, vel Barbaram sit sortitus, ut coeteras nesciat. The Greeks name God in the Greek tongue: and the Latins in the Latin tongue: and all several Nations pray unto God, and praise him in their own natural, and mother tongue. For he, that is the Lord of all tongues, heareth men praying in all tongues, none otherwise, then if it were one voice pronounced by divers tongues. For God, that ruleth the whole world, is not as some one man, that hath gotten the Greek, or Latin tongue, and knoweth none other.  
S. Ambrose speaking of the jews, 
Ambros. in. 1. Corin. 14.  that were converted to Christ, saith thus: Hi ex Hebraeis erant, qui aliquando Syria lingua, plaerunque Hebraea in Tractatibus, & Oblationibus utebantur. These were ●ewes, which in their Sermons and Oblations, used sometime the Syrian tongue, and sometimes the Hebrew.  
S. Basil writing unto the learned men of Naeocaesaria, and showing, in what order the people used to resort to the house of prayer in the night season, and to sing Psalms in sides, and to pray together: towards the end thereof, hath these words: 
Basilius in Epist. ad Clericos Naeocaearien.  Tanquam ab unoore, & ab uno cord Confessionis Psalmum offerunt Domino, & Verba poenitentiae corum quisque propriè ascribit sibi. As it were from one mouth, and from one heart, they offer up unto the Lord the Psalm of Confession, and the words of Repentance every of them applieth particularly unto himself. Hereby it is plain, that the people in S. Basils' time song the Psalms together, and understood, what they song.  
And least M. harding should slip away, as his wont is, and say, All this was done in the Greek tongue, and not in any tongue Barbarous, S. Basile hath already prevented him. For immediately he addeth further, as it followeth. Horum gratia si nos fugitis, fugietis etiam Aepyptios, & utrosque Lybia's, & Thebanos, & Palaestinos, & Arabas, & Phoenices, & Syros, & eos, qui ad Euphratem incolunt, & in universum omnes, quibus Vigiliae, & Orationes, & Communes Psalmodiae in honore habentur. If ye flee us for thus singing, and praying together, then must ye flee the Egyptians, and both the Countries of Lybia, and the Thebans, and the Palestines, and the Arabians, and the phoenicians, and the Syrians, and the borderers of Euphrates, and generally ye must flee all them, that have watchings, and prayers, and common Psalmody in estimation. I trow M. harding will not say, All these nations spoke Greek, or Latin.  
S. Jerome writing unto Heliodorus, 
Hieronym. ad Heliodorum: Epitaphium Nepotiani.  of the death of Nepotianus, seemeth to avouch the same. These be his words. Nunc Passionem Christi, & Resurrectionem eius, cunctarum gentium & voces, & literae sonant. Taceo de Hebraeis, Graecis, & Latinis, quas nationes suae Crucis Titulo Dominus dedicavit. Bessorum feritas, & pellitorum turba populorum, qui mortuorum quondam inferijs homines immolabant, stridorem suum in dulce Christi fregerunt melos, & totius mund● una vox est Christus. Now both the voices, and letters of all nations, do sound out Christ's Passion, and Resurrection. I leave the jews, the Greeks, and the Latins, which nations the Lord hath dedicated with the title of his Crosse. The savage nature of the Bessians, and people that for their wildness go clad in skins, which sometimes made Sacrifices of men's Bodies, have turned their Barbarous speech into the sweet harmony of Christ. Christ is now the voice of the whole world.  
Aeneas Silvius saith, 
Aeneas Silvius historiae Bohemicae. Ca 13.  that when Cyrillus, and Methodius had converted the slavons unto God, which was about the year of our Lord eight hundred and threescore, and were suitors that they might minister the Common prayers, and other Service unto them, in their Common Slavon tongue, and great stay was made therein by the Pope and his Cardinals, a voice was heard, as it had been from Heaven, Omnis spiritus laudet Dominum: & omnis lingua confiteatur ei. Let every spirit praise the Lord: and let every tongue acknowledge him, And that thereupon they were suffered to use their own tongue.  
touching this matter, 
Extra. de Officio judicis Ordinarij. Quoniam in pla●risque Rituum, & linguarum.  Innocentius the third hath decreed thus, and whether it make for the purpose or no, let M. Harding himself be judge. His words be these: Quoniam in plaerisque partibus, intra eandem Civitatem, atque Dioecesim permisti sunt populi diversarum linguarum, habentes sub una fide varios ritus, & mores, districtè praecipimus, ut Pontifices huiuscemodi Civitatum sive Dioecesium provideant viros idoneos, qui secundum diversitates rituum, & linguarum, divina illis officia celebrent, & Ecclesiastica Sacramenta ministrent. For so much as in many places within one City, and one Diocese, there be nation's mingled together of many tongues, having divers orders and customs under one Faith, we do therefore straightly command, that the Bishops of such Cities, or Dioceses, provide meet men to Minister the holy Service, according to the diversity of their manners and tongues.  
Here might I allege much more out of divers writers, even out of Abdias himself, whom M. harding so much esteemeth. But I will only note the complaint of one john Billet concerning this case, 
10. Billet in Summa de divinis officijs.  and so make an end. His words be these: In primitiva Ecclesia prohibitum erat, ne quis loqueretur linguis, nisi esset qui interpretaretur. Quid enim prodesset loqui, nisi intelligeretur? Ind etiam inolevit laudabilis consuetudo, ut pronuntiato literaliter evangelio, statim in vulgari populo exponeretur. Quid autem nostris temporibus est agendum, ubi nullus, vel rarus invenitur legens, vel audience, qui intelligat? Videtur ergo potius esse tacendum, quàm psallendum. It was forbidden in the Primitive Church, that no man should speak with tongues, unless there were some present to expound it. For what should speaking avail without understanding? And hereof grew a laudable custom, that after the Gospel was read literally, it should straight way be expounded in the Vulgar tongue. ●ut what shall we do in our days, when as there is either none at all, or very seldom, that r●adeth, or heareth, and understandeth? It seemeth, it were better now to hold then peace, than so to sing.  
Hear have I alleged for proof of our purpose, of the old Fathers, Clemens Alexandr●nus, Origen, S. Basile, S. Jerome, Theodoretus, Sozomenus, and Isidorus: of the later writers, Aeneas Silvius, Innocentius T●rtius, john Billet, Thomas of Aquine, Lyra, Durandus, and Eckius. Therefore I trust, M. Harding will no more deny, but we are able to show somewhat, that the Common Service in the Primitive Church, was in some other tongue, and not only in Greek, or Latin. Now if M. harding be able to show any such sufficient example of his side, I will yield, according to promiss.   

M. harding. The .16. Division.  
For further answer to the authority of justinian's ordinance, we hold well with it. Good men think it meet, the service to be uttered now also, with a distinct, and audible voi●e, that all sorts of people, specially so many as understand it, may the more be stirred to devotion, and thereby the rather be moved to say Amen, and give their assent to it, through their obedience and credit they bear to the church, assuring themselves, the same to be good and healthful, and to the glory of God. And for that purpose, we have commonly seen the Priest, when he sped him to say his Service, 
Saunce Bel. Pater noster.  to ring the sans Bel, and speak out aloud Pater noster. By which token, the people were commanded silence, reverence, and devotion.   

The B. of Sarisburie.  
I must needs answer M. harding, 
Cicero pro Coe●io. Cyprian. in oration. Domini.  as Cicero sometime answered his adversary: Mimi ergo exitus est, non Fabulae. This gear goeth by gesture, and not by spe●che. S. Cyprian declaring the order of the Church in his time, saith: Sacerdos ante orationem, parat animos fratrum, dicendo, Sursum corda: The Priest before the prayers, prepareth the hearts of the brethren, saying thus unto them, Lift up your hearts.  
The Deacons in S. Chrysostom's and Basiles time, used to call upon the people with these words. Oremus: Attendamus. Let us pray: Let us give ear: Like as also the Priest in the Heathen Sacrifices, was wont to command silence, and to say to the multitude, Favete linguis. This was done in the Church of Christ, as S. Cyprian saith, to put the people in remembrance, that in their prayers they should think of nothing else, but only of the Lord. And therefore Chrysostom saith, 
Chrysost. in. 2. ad Corin. hom. 18.  The Priest in the holy Ministration speaketh unto the people, and the people unto the Priest. But M. harding for ease and expedition, hath devised a shorter way, to teach the people by a Belrope. He turneth his back unto his brethren: and speaketh out two words aloud Pater noster: and causeth the Sanctus Bel to play the part of a Deacon, to put the people in remembrance, that now they must pray. If any other man would say so much, he were a scoffer: M. Harding speaketh it, and it is good earnest, and cause sufficient, to avoid justinian's law. 
Suetoni. in Aug. Plutarch in Catone.  Augustus Cesar warned his son in law Tiberius, Vt ore, non digito, loqueretur: That he should speak with his mouth, and not with his finger. And Cato was wont to say, when he saw two Augurs meet together, He marveled, that either of them could abs●●ine from smiling: For that their whole profession, and occupation stood in mocking of the people. I will not apply this to M. harding, notwithstanding he seem to profess the like. God grant, his Bell may remember him to fear God, 
1. Corin. 13.  lest he himself be left, As a sounding piece of Brass, or as a tincklinge Cymbal.   

M. harding. The .17. Division.  
Now to say somewhat touching the Common prayers, or Service of the Churches of Aphrica, where S. Augustine preached in Latin, as you say, and I deny not, and thereof you seem to conclude, that the common people of that Country, understood and spoke Latin, as their vulgar tongue. That the African Churches had their Service in Latin, it is evident by sundry places of S. Augustine in his exposition of the Psalms, in his Books De Doctrina Christiana, and in his Sermons, and most plainly in an Epistle that he wrote to S. Jerome, in which he showeth, that the people of a City in Aphrica, was greatly moved and offended with their Bishop, for that in reciting the Scriptures, for part of the Service to them, he read out of the fourth Chapter of jonas the Prophet, not Cucurbita, after the old text, which they had been accustomed unto, but Hedera, after the new translation of S. Jerome. Now, as I grant that some understood it, so I have cause to double, whether some others understood it, or no. Nay rather I have great probability to think, they understood it not. 
Lib. 3. 2. belli Pu●ici.  For the bewraieing of Hannibal's Ambassadors to the Romans by their Punical language, whereof Titus' ●iuius writeth: and likewise the conference betwixt Sylla the Noble man of Rome, and Bocchus King of Numidia, had by mean of Interpreters adhibited of both parts, as Sallust recordeth In Bello jugurthino, declareth, that the tongue of Aphrica was the Punical tongue before the Romans conquest. Now the same people remaining there until S. Augustine's time, what should move us to judge, that they forgot their own native and mother tongue, and learned a new the Latin tongue? I confess, that many understood, and spoke. Latin, by reason of the Romans common resort thither, of their laws there executed, of their garrisons there abiding, and specially of the great multitude of Latin people thither sent to inhabit, Deductis Colonijs, by August the Emperor first, then by Adrianus, and afterward by Commodus, who would have had the great City Carthago newly re-edified, to be called after his own name. Alexandria Commodiana, as L●●pridius writeth. These Roman Colonies, that is to weet multitudes of people sent to inhabit the Country, placed themselves about the Sea coasies, in the chief Cities, in Carthago, Utica, Hippo, Leptis etc.▪ and there about. And by these means the Roman or Latin speech spread abroad there, and became to be very common, as that which remained still among the Inhabitants, that were of the Roman kind, and was learned by long use and custom of others, dwelling amongst them, specially in the Cities, where the Romans bore the swe● and government. For these considerations, I think the Latin tongue was there very common.  
But that it was common to the inward parties of the Country also, and to the uplandish people, amongst whom the old accustomed language is longest kept, as experience teacheth: it is not likely. For though the Nobility, and Cities change their Language, to be the more in estimation, yet the common and base people of the Country, fall not so soon to a change. In this Realm of England after William conquerors time, by occasion of great resorts of French men hither, and of our Country men into France, also of the French laws, and special favour by the Prince's borne● and preferrements bestowed upon them that spoke French: the most part of the Nobility, Law●ers, Merchants, Captains, Soldiers, and wealthy folk, had skill in the understanding and speaking of the French tongue: but yet the common, and ●plandishe people spoke little or nought at al. Whereof gr●w this Proverb in England of old time, ●acke would be a Gentleman, but Lack can no French. The like may be thought of the Latin tongue in Aphrica.  
What shall we think of the Vplandishe people there, when as Septimius Severus the Emperor, yea after the Apostles time, had not very good skill in the Latin tongue, but in the Punical tongue, and that being borne at Leptis? Of whom Aurelius Victor saith thus in epitome. La●●nis literis sufficienter instructus, Punica lingua promptior, quip genitus apud Leptim Provinciae Aphricae. Severus was learned in the Latin letters sufficiently, but in the punical tongue he was readier▪ as being borne at Leptis, within the Province of Aphrica. Here the Latin tongue is attributed to instruction, and teaching, and the Punical tongue to nature. Aelius Spartianus writing the life of this Severus to Diocletian, she●●eth, that when his Sister a woman of Lepti●●, came to Rome to him, Vix Latine loquens. Her Brother the Emperor was ashamed of her, and blushed at her, for that she could s●●antly speak Latin, and therefore commanded her away home again to her Country: for these he the very words of Sp●r●ianus. Now, if such noble personages lacked the Latin speech, in the chief part of Aphrica, it is soon understanded, 〈◊〉 is to be deemed of the common, and vulgar people abroad in the Country.  
Let us come down lougher, 
Aphrica.  even to S. Hieromes time. S. Jerome writing to a noble young Roman Virgin called Deme●rias being in Aphrica, exhorting her to keep herself in that holy state of Virginity, saith thus. Vrbs tua quondam orbis Caput. Thy City, once the head of the world, is become the Sepulchre of the Roman people. And wilt thou take a banished husband, thyself being a banished woman, in the ●hore of Lybia? What woman shalt thou have there to bring thee too and fro? Stridor Punicae linguae procacia tibifescennina cantabit. The tarringe Punical tongue shall sing the Bawdy songs at thy wedding. Lo, in S. Hieromes time, they of Aphrica spoke the Punical tongue, and that by the sea side, where the Romans of long time had made their abode. Of this may be gathered, that the Latin speech was not in the farther parties within the Country very common. 
De verbis Domini secundum Luc. Serm. 35.  S. Augustine in sundry places of his works showeth, that the people of Aphrica called Punikes, spoke the Punical tongue, acknowledging a likeness and cousinage, as it were, to be between that and the Hebrew tongue. But most evident witness for the Punical tongue, is to be found in his .44. Epistle, Ad Maximum Madaurensem. In which he answereth him soberly, for his scoffing, and jesting at certain Punical words, in derogation of the Christians. After wondering that he being an Aphicane borne, and writing to africans, should find fault with the Punical names and words, and after commendation of the tongue, for that many things have right wisely been commended to memory by great learned men, in books of the Punical language: at length concluded against him thus. Poeniteat te certè ibi natum, ubi huiusmodi linguae cunabula recalent. In good sooth thou mayst be sorry in thy heart, that thou were bo●ne there, where the Cradles' of such a tongue be warm again. By which words he seemeth to charge him with an unnatural grief and repenting, that he was borne in that Country, where they speak Punic, ere they creep out of their Cradles'. whereby it appeareth, the mother tongue of those parties of Aphrica which he speaketh of, to be the Punical, and not the Latin.  
To conclude, if they had all spoken Latin, and not some the Punical tongue, S. Augustine would never have written, 
Li. 1. de Pecca●orum meritis & remis●ione. Ca 24.  Punici Christiani Baptismum, falutem: Eucharistiam, vitam vocant: That those Christians which speak the Punical tongue, call Baptism in their language, Health, or Salvation: and the Eucharist, Life. Wherefore we see, that there were Latin Christians, and Punical Christians in Aphrica, of whom all understood not the Latin Service.   

The B. of Sarisburie.  
Here M. harding, as his wont is, taketh needless pains without profit, to prove that thing, that is not denied. I said, that at the City of Hippo in Aphrica, where S. Augustine was Bishop, the Common Service of the Church was pronounced in Latin: and that no marvel, for that the whole people there understood, and spoke the Latin tongue. For answer whereof Reply is made, and that by Gheasses, & likelihoods, that the whole people of Aphrica, in all the Mountains, and uplandish Countries, was never trained up in the Latin tongue. Which thing neither is denied by me, nor anywise toucheth this Question. For it is easy to be known by S. Augustine, S. Jerome, and others, in infinite places, that the people of that Country had a natural tongue of their own, distinct from all others, and several only to themself. And therefore to prove the same in such earnest sort, by Titus Livius, by Sallust, by Aurelius' Victor, by Aelius Spartianus, by S. Augustine, and by S. Jerome, it was only spending of time, without winning of matter. S. Augustine, 
August. de Verbis Domi. secun. Luc. Serm. 35. Aug. in Psal. 123. Hieronym. in isaiah. li. 3. Ca 7. Lib. 1. Ca 9  saith Eucharistia, in the Punic tongue was called Life: and Baptismus in the same tongue, was called Health: and rehearseth these words, Mammon, and jar, and other like words, and certain proverbs, used in the same tongue. S. Jerome saith that Alma, in the Punic tongue signifieth a virgin, according to the Hebrew. Quintilian saith, that this word, Mappa, was borrowed of the Punikes, and made Latin, as Rheda, and Petoritum, were borrowed of the Gauls. Neither is there any reason to lead us, but that they had other words, and sentences of their own sufficient, to express their minds.  
But after the Romans had once subbued them, the better to stablish, and confirm their empire, they forced them to receive both the Roman laws, and also the Roman tongue: as they had done before in several Countries within Italy, and in other places more. Which thing unto some seemed so grievous, that, 
Ex origini●. Ca●tonis.  as it is reported by Cato, Turrhe●us the last King of Ethr●ria, notwithstanding he were content to yeeldè his Country to the Romans, yet could never be won to yield his tongue. For the better performance hereof, they had it enacted by a law, that the judge in every Province should hear, and determine matters, and pronounce sentence only in Latin, as it appeareth by these words: 
De re iudicata. etc.  Decreta 
Decreta.  a praetoribus, Latin debent interponi. By mean whereof S. Jerome saith, The Punic tongue in his time, was much altered from that it had been before.  
All these things be confessed, 
Hieron. in praefatio. in. lib. 2. comen. ad. kalathas.  and nothing touch this case, nor serve to any other purpose, but only to amaze the ignorant Reader with a countenance of great learning.  
But that the whole people of the City of Hippo, where the Service was ministered in the Latin tongue, understood, and spoke Latin, who can witness better than S. Augustine himself, that was then Bishop of Hippo? And to pass over that he reporteth of himself, that being borne in Tagasta a City of Aphrica, 
August. Confe●●. li. 1. Ca 14.  he learned the Latin tongue, In●er blandimenta nu●ricum, As he was plaieinge under his N●rce, Signi●ieing thereby, that his Nurses understood, and spoke Latin: 
De Cathechizandis rudibus. Cap. 9  In his Book De Catechizandis rudibus; He writeth thus: Let them know, there is no voice, that soundeth in God's ears, but the devotion of the mind. So shall they not scorn at the head Priests, and Ministers of the Church, if they happen in making their prayers unto God, to speak false Latin, or not to understand the words that they speak, or to speak them out of order. He addeth ●urther, Non qu●d ista corrigenda non sint, ut populus ad id, quòd planè intelligit, dica●, Amen. Not for that, such faults should not be amended▪ to the end that the people, to the thing that they plainly perceive, may say, Amen. Here S. Augustine willeth that the Priests utter their Latin Service distinctly, and truly, that the people may understand them. Again he saith thus: 
Retractation. lib. 1. Ca 20.  Volens etiam causam Donatistarum ad ipsius humilimi vulgi, & omnin● imperitorum, atque idiotarum notitiam pervenire, & eorum, quantum fieri posset, per nos inhaerere memoriàe, psalmum, qui eis cantaretur, per Latinas literas f●ci. Being desirous that the cause of the Donatists should come to the knowledge of the lowest sort, and of them, that be utterly ignorant, and void of learning, and, as much as in us lay, might be fixed in their memory, I wrote a Psalm for them to sing in the Latin tongue. And Possidonius 
Possidonius in Vita Augustini. Ca 5.  writing S. Augustine's life, saith, that Ualerius, that was Bishop of Hippo, before S. Augustine, for that he was a Greek borne, and had small skill in the Latin tongue, was the less able to Preach unto the people, and to discharge his duty there.  
I doubt not, but by these few words, it may well appear, that the people of Hippo understood the Latin, all be it not in such good order, as they that had learned it at the School: and therefore would oftentimes speak amiss, placing one word, for an other: and Gender, for Gender: and Case, for Case: as for example, 
Augustin. in johan. tractat. 7.  Dolus, for Dolour. S. Augustine saith, Multi fratres imperi●iores La●inita●is, loquuntur f●c, ut dicant, Dolus illum torquet, pro eo, quod est, Dolour. And for that cause in his Sermons unto the people, he submitteth oftentimes himself unto their capacity. For thus he speaketh unto the people, Saepe & verba non Latina dico, 
Augustin. in Psalm. 123.  ut vos intelligatis: Many times I utter words, that be no Latin, that ye may understand me. And again he saith, Ego dicam Ossum: sic enim potius loquamur.  
Melius est, 
Augustin. in Psalm. 128.  ut nos reprehendant Grammatici, quàm non intelligant populi. I will say, Ossum, for your better understanding: although it be, no Latin word. And so hardly set us speak. For better is it, that the Grammariens find fault with us, than the people should not understand us. Hereby it is plain, that at the City of Hippo, whereof I specially spoke, the Common Service of the Church was pronounced, and Ministered in the Latin tongue, for that the whole people there universally understood and spoke Latin.   

M. harding. The .18. Division.  
And where as S. Augustine, as you allege him, without showing the place (as your manner is, whereby you may easily deceive the Reader) hath these words in his Sermons to the common people divers times: N●nc loquar La●iné, ut omnes intelliga●is, Now will I speak Latin, that you may all understand me: of that sailing, if any such be, may be gathered, that sometimes he spoke in the Punical tongue to the Punical Christians, not understanding the Latin: but now among the Latin africans that were of the Roman kind, and understood not the Punic, he would speak Latin, that all such should understand him.  
Who so desires further to be persuaded, that the people of Aphrica called Poeni, spoke and understood their own Punical tongue, and not the Latin tongue, as likewise the people of Spain, named Iberi, spoke that language which was proper to them: let him read Titus Livius De Bello Macedonico. For there he record●th, that when those of Aphrica, or of Spain, and the Romans came together for parley, and talk, they used an Interpreter.  
And Vlpianus the Lawer; 
In l. fidei commissa▪ ff. d. leg. 3  a great Officer about Alexander Severus the Emperor, at the beginning of Christian Religion, writeth, that Fidei commissa, may be left in all Vulgar tongues, and putteth for examples, the Punical, and the French, or rather Gallical tongue.   

The B. of Sarisburie.  
I see, there is no pardon to be hoped for at M. hardings hands. Because I noted not, in what Book, and Chapter this place is to be found, therefore he beareth men in hand, I seek means to deceive the Reader. If this poor quarrel may stand for proof, then is it no hard matter by the same Logic, to conclude the like against him. For M. Harding ofttimes useth the authority of S. Augustine, and other Fathers, without any noting of the places, as his own Book is best witness: Ergo, M. Harding seeketh means to deceive his Reader.  
But in my judgement better it is not to note the places at all, then falsely to note them, as M. hardings manner is to do: as where he untruly allegeth the Decree of the Council of Ephesus against Nestorius, for the Communion in One ●inde: which Decree neither is to be found in that Council, nor ever was recorded, or mentioned by any old Father: Or where he allegeth the Decree of the first Council of Nice, for the Supremacy of the Bishop of Rome: himself confessing that the same Decree was burnt, I know not how, and could never yet be seen until this day. verily, this is a ready way to deceive the Reader.  
I pass by other petite faults: as that he allegeth the sixth book of Ambrose De Sacramentis, 
●olio. 23. a.  in steed of the fifth: or the xxxiiij Chapter of the sixth book of Eusebius, in steed of the xliiij: 
●olio. 18. b.  Or that Steven Gardiner allegeth Theophilus Alexandrinus, in steed of Theophylactus: 
Contra Archiepisc. Cantuar. lib. 3.  Or the third book of S. Augustine, De. Sermone Domini in Monte, where as S. Augustine never wrote but two. The place wherewith M. harding findeth himself grieved, is to be found in S. Augustine De Verbis Apostoli: the words be these: 
Contra. Arch. Cantuar. li. 4. De verbis Apos●oli Serm. 25.  Proverbium notum est Punicum: quod quidem Latinè vobis dicam, quia Punicè non omnes nostis. There is a Common Proverb in the Punic tongue: which I will report unto you in Latin, because ye do not all understand the Punic. Here it is plain, that the Latin tongue was known to all the hearers, and the Punic tongue only unto some. And therefore in an other Sermon unto the people, 
Augustin. in Psalm. 50.  he saith thus: Omnes novimus, Latinè non dici sanguines, aut sanguina: We do all know (reckoning himself with the people) that these words Sanguines, or Sanguina, are no Latin: and again, as I have before reported, touching a Latin Psalm that he had made for the common people, he writeth thus: 
Retract. Lib. 1. Ca, 20.  Being desirous, that the cause of the Donatists should come to the knowledge of the lowest sort, and of them that be utterly ignorant, and void of learning, and, as much as in us lay, might be fixed in their memory, I wrote a Psalm for them to sing in the Latin Tongue.  
This long rehearsal of all these authorities, saving that M. harding gave the occasion, was utterly need less. notwithstanding, hereby it is evident, that the people there understood the Latin, wherein their Service was ministered: and therefore had not their Service in any unknown tongue. Now if M. harding were able to show, that other Cities, or Provinces of the same Country, where the Latin tongue was not known, had not withstanding the Latin Service, it would very well serve his purpose. Otherwise, the argument that he would seem to fashion hereof, is marvelous strange. For thus, as it appeareth, he would conclude: Some people in Aphrica spoke the Punic tongue:  
Ergo, they had their Service in the Latin tongue. For other argument that he can here gather, I s●e none. The rest of Titus Livius De bello Macedonico, or of Ulpian De fidei commissis, is utterly out of season, and therefore not worthy to be answered.   

M. harding. The .19. Division.  
This much, or more, might here be said of the language of the People of Gallia, now called France, which then was Barbarous and vulgar, and not only Latin, and 97 
The ●9. untruth, Boldly avouched, but no way proved.  yet had they of that Nation their Service then in Latin: as all the West Church had. That the common language of the people there was vulgar, the use of the Latin serving for the learned, as we must needs judge: we have first the authority of Titus Livius. 
Ab urbe condita. li. 7.  Who writeth, that a Galloes', or as now we say a French man of a notable stature, provoked a Roman to fight with him, Man for Man, making his challenge by an Interpreter. Which had not been done, in case the Latin tongue had been common to that Nation: next, the Place of Vlpianus before mentioned: Then the record of Aelius Lampridius, who writeth that a Woman of the order of the Druids, cried out aloud to Alexander Severus, Mammaea her Son the Emperor, 
In vita Alexandri Mammae●●.  as he marched forward on a day with his army, Gallico sermone, in the Gallical tongue, these words, boding his death, which right so shortly after followed: Vadas: nec victoriam spears: ne militi tuo credas. Go thy way: and look not for the victory: 
In prooemio 2. comen. ad Galatas.  trust not thy Soldiers. Lastly, the witness of S. Jerome: who having travailed over that Region, and therefore being skilful of the whole state thereof, acknowledgeth the people of Treveres, and of that territory, to have a peculiar language, diverse from Latin, and Greek.  
If all that I have brought here touching this matter, be well weighed, it will seem probable, I doubt not, that all sorts of people in Aphrica, understood not the Service, which they had in the Latin tongue. And no less may be thought of Gallian, and Spain. And so far it is proved, against M. jewels stout assertion, 
An easy proof without premises.  that within his six hundred years after Christ, some Christian people had their Common Prayers and Service, in a tongue they understood not.   

The B. of Sarisburie.  
A short answer may serve, where nothing is objected. This guess standeth upon these two points: The First is this: The people of Gallia understood not the Latin tongue: The second is this: That not withstanding, the same people had their Service in Latin: Whereof the Conclusion followeth, Ergo, they had Service in an unknown tongue. 
France.  The Mayor hereof is proved with much a do, by Titus Livius, by Ulpianus, by Aelius Lampridius, and by S. Jerome. He might as well have added the story of Brennus: 
Quintil. li. 1. 〈◊〉. 9  Caesar's Commentaries: Quintilian, that nameth two mere French words, Rheda, & Petoritum: and Cicero, who in his Oration pro Fonteio, 
Cicero pro Font●io.  & else where, calleth the men of the Country, Barbaros. Thus M. Harding taketh great pains to prove that thing, that is confessed, & needeth no proving.  
But the Minor, which is utterly denied, and wherein standeth all the doubt●, and without proving whereof he proveth nothing, he passeth over closely, and proveth by silence. If the matter be doubtful, it hath the more need of proof: if it be plain, & out of doubt, it is the sooner proved. Surely, to say without any kind of proof, or evidence, only upon M. hardings bare word, The people of Gallia had the Latin Service, it is but a very simple warrant. For what learning, what authority, what conjecture, what guess hath he, so to say? Some hold that joseph of Arimathae●, Philip the Apostle, Nathanael, and Lazarus, were the first that ever opened the Gospel in France. But these four neither came from Rome, nor to my knowledge, ever spoke the Latin Tongue: They came from Jerusalem out of jewrie, and spoke the Hebrew tongue. Therefore, I reckon, M. harding will not say, that any of these four, erected there the Latin Service.  
The best that he can make hereof, is but a guess and a likelihood: for thus he saith: It will seem probable, I doubt not. But I assure thee, good Reader: it will prove nothing: I doubt not. For weigh the probability of these reasons: The people of Galli● had a speech peculiar to themself, and spoke no Latin: Ergo, they had the Latin Service. Or thus: The first preachers in Gallia, came from Hie●usalem, and spoke the Hebrew tongue: Ergo, they ministered the Service and common prayers in the Latin tongue. These be M. hardings probabilities, wherewith he doubteth not this matter is proved.  
But once again, let us view the Main Reason: The Mayor, The people of Gallian understood no Latin: The Minor, The same people had the Latin Service: The Conclusion, Ergo, They had Service in an unknown tongue.  
Here, M. harding, we do utterly deny your Minor: which unless ye prove otherwise, than ye have hitherto begun, very Children may see, that your Conclusion cannot follow. Ye should not so stoutly have said, ye have so thoroughly proved the matter, having in deed as yet proved nothing.  
But that the Service in the Churches of Gallia, was not said in such order as M. harding gheasseth, but in a tongue known unto the people, it is evident by Severus Sulpitius in the life of S. Martin. The people of the City of Tours, in France, then called Gallia, upon the vacation of the Bishopric, were desirous to have S. Martin, to be their Bishop: notwithstanding there were others that thought him a very simple man, & in all respects, unworthy of any Bishopric. In this contention the matter fell out in this wise, as Sulpitius showeth. Cum fortuitu Lector, 
Sulpitius in vital Martini.  cui legendi eo die officium erat, interclusus à populo defuisset, turbatis ministris, dum expectatur, qui non aderat, unus è circunstantibus, sumpto Psalterio, quem primum versum invenit arripuit: Psalmus autem hic erat: Ex ore infantium, & lactentium, perfecisti laudem, etc. Quo lecto, clamour populi tollitur, & pars adversa confunditur. Where as by chance the Reader, whose office was to read in the Church that day, was shut out by mean of the throng, and the Ministers were troubled, looking about for him that was not there, one of the company, took the Psalter, and read that verse, that came next to hand. The verse of the Psalm was this: Our of the mouth of Infants and sucklings, thou hast wrought praise. As soon as that verse was read, the people made a shoot, and the contrary part was confounded. Here we see the practice of the Church of Gallia. The Reader pronounced the Scriptures, & the people understood them. Whether it were in the vulgar tongue, or in the Latin, it was a tongue known unto the people. Therefore M. harding might have better advised himself, 
England Augustine.  before he thus assured the world, that the people of Gallia had their Service undoubtedly in an unknown tongue.   

M. harding. The .20. Division.  
And thus, all his allegations brought for proof of his saying in this behalf, be answered▪ the place of S. Paul to the Corinthians excepted.   

The B. of Sarisburie.  
If vain gheasses without proof: If the corruption of S. Augustine: If the falsifiing of the Emperor justinian's law, may stand for an answer, then are my allegations fully answered.   

M. harding. The .21. Division.  
Which ere I answer, I will according to my promiss prove, that about nine hundred years past, yea a thousand also, and therefore some deal within his six hundred years, even in S. Gregorius time, the Service was in an unknown tongue in this land of England, then called Britain, and begun to be called England, at least, for so much, as sithence, and at these daye● is called by the name of England. Beda an English man, that wrote the Ecclesiastical story of the English nation, in the year of our Lord .731. and of their coming to Britain about .285. recordeth that S. Augustine, and his company, who were sent hither, to convert the English people to the Faith of Christ, which the Britons had here pro●essed long before, having a safe conduct granted them by King Ethelbert, to preach the Gospel where they would: said, and song their service in a Church, builded of old time in the honour of S. Martin, adjoining on the east side of the head City of Kente, whiles the Romans dwelt in Britain. The words of Beda be these. In hac (Ecclesia) convenire primò, 
Lib. 1. hist. Ecclesiast. Cap. 26.  psallere, orare, missas facere, praedicare, & Baptizare coeperunt. In this Church they began first to assemble themselves together, to sing, to Pray, to say Mass, 
They were Italians, and spoke no English: neither ●as this the the ordinary service of the English Church.  to Preach, and to Baptize. It is plain, that this was the Service. And no doubt, they resorted to it, who believed, and were of them Baptized, wondering (as Bede saith) at the simplicity of their innocent life, and sweetness of their heavenly doctrine. In English it was not, for they had no skill of that tongue, as Bede showeth, Lib. 1. Cap. 23. And therefore, ere they entered the land, 
Lib. 1. Ca 25.  they took with them by commandment of S. Gregory, Interpreters out of France.  
Which Interpreters served for open preaching, and private instruction, exhortation, and teaching. In singing, and saying the Service, there was no use of them.   

The B. of Sarisburie.  
Here is a great bulk, and no Corne. If empty words might make proof, than had we here proof sufficient. first, I will examine every of these gheasses particularly by themselves, and in the end, will show the true story of this Ilelande, as it may be gathered by Tertullian, Origen, Chrysostom, Theodoretus, and such other old writers.  
And lest any man be deceived by ambiguity of names, this Augustine whom M. harding calleth, Saint, and some others, the Apostle of England, was not that great learned Father, and Doctor of the Church, whom we worthily call S. Augustine, but an other of the same name, as far unlike him in learning, and holiness, so also two hundred years behind him in course of age: a man as it was judged by them that saw him, & knew him, neither of Apostolic Spirit, nor any way worthy to be called a Saint: 
Calfridus Monemuthen. li. 8. cap. 4.  But an Hypocrite, a superstitious man, cruel, bloody, and proud above measure. And notwithstanding, he withdrew the English Nation from their gross idolatry, wherein he had no great travail, yet it is certain, he planted not Religion in this Realm: for it was planted here, and had grown, and continued still four hundred years and more, before his coming. But it is thought of many, that he corrupted the Religion, that he found planted here before, with much filth of superstition: & therefore Galfridus saith, that the Bishops, and learned men, of this Ilelande, would none neither of him, nor of the Pope, that sent him.  
And that it may the better appear, what a one this Augustine was, and what opinion the faithful people of this Realm had of him, I will rehearse a short story, that is written by Beda in that behalf. 
●eda li. 2. C●. 2.  The Bishops of this Country, saith Beda, before they would go to the Council, where as Augustine should be Precedent, f●rste went unto a holy wise man, that lived an Anchors life, and desired his Counsel, whether that at Augustine's preaching, they should leave the traditions, that they had so long used, ●r ●o. He answered, If he be a man of God, follow him. But how shall we know, said they, whether he be a man of God, or no? He answered again, If he be gentle, ●nd lowly of h●rte, it is likely enough that he carrieth the Yoke of the Lord, and offereth unto you to carry the same. But if he be disdainful, and proud, than it is certain, he is not of God: Neither ought you to regard what he saith. Then said the Bishops again: But how may we know whether he be disdainful, and proud or no? Provide ye, saith this holy man, that he may be in the Counsel sitting before you come. Then, if he arise up from his Chair at your coming, and salute you, Know ye, that he is the man of God, and therefore hearken to h●m. But if he disdain you, and will not once move his place, specially seeing you are the more in number▪ then set you as little by him, and disdain him to. And as this holy man had told them, so did they. When they came into the Council House, Augustine sat still, and would not move. Whereupon they refused him, and would not hear him, as a man disdainful and proud of heart, and therefore no man of God. Upon which refusal, Ethelb●rtus the King raised his power, and slew great numbers of the Britain's, and a thousand, and two hundred godly Religious men, even as they were at their prayers. Hitherto Beda. Wherefore, the authority of this Augustine's doings, must needs seem the less, yea although it were all true, that M. harding reporteth of him. And further, I trust, it will be proved, that the things that M. harding allegeth, stand without the compass of six hundred years: and therefore, not withstanding they were true, yet cannot greatly further his purpose. This Augustine upon his arrival into England, had a place allotted him in Kent. There he and his company song, and prai●d, and said Mass, (this Mass was a Communion, as shall appear) and preached, and baptized. In what language, it is not noted by Beda. But be it in Latin. Hereof M. harding formeth up this argument.  
Augustine, and his company prayed together in Latin, for that they were strangers, newly sent in out of Italy, and understood not the English tongue: 
 Ergo, the English people had the Latin Service.  
M. harding should not thus mock the world. He knoweth well, a Child would not make such reasons. For Augustine was no Parish Priest, ne served no Cure, but only had a place severally appointed to himself. Neither did any English man resort to his Service, unless it were to see the strangeness of his doings. He might as well reason thus: 
The jews this day in Venice have their Service in the Hebrew tongue: 
 Ergo, the people of Italy have their Service in the Hebrew.   
Hitherto, I trow, this matter is but simply proved.   

M. harding. The .22. Division.  
Where as S. Augustine, after that the English Nation had received the faith, and he had been archbishop over them, having found, the Faith being one, diversity of customs in diverse Churches, one mane● of Masses in the holy Roman Church, an other in that of France: for this, and certain other purposes, sent two of his Clergy, Laurence, and Peter to Rome, to be advertised amongst other things, what order, manner, and custom of Masses, it liked S. Gregory, the Churches of the English nation should have. Hereunto that holy Father answered, that what he espied, either in the Roman, or French, or any other Church, that might be most acceptable to almighty God, he should choose out, and gather together, and commend the same to the Church of England, there to be left in custom to continue. Li. 1. Ca 27. If it had then been thought necessary, the Service of the Mass to be in English, or if it had been translated into the English tongue, it is not to be thought, that Bede, who declareth all things concerning matters of Religion so diligently, specially professing to write an Ecclesiastical story, would have passed over that in silence. And if the Mass had been used in the English tongue, the Monuments, and Books so much multiplied among the Churches, would have remained in some place, or other. And doubtless, some mention would have been made of the time, and causes of the leaving such kind of Service, and of the beginning the new Latin Service. As certain of S. Gregory's works turned into English by Bede himself have been kept, so as they remain to this day.   

The B. of Sarisburie.  
Here was a short victory. Peter, and Paul could never so easily conquer Kingdoms. But this matter stood not so much in winning the unfaithful, as in killing the Godly. After that was once done, straight ways Augustine had the conquest, and was out of hand made archbishop, and wrote to Rome both thereof, and also for resolution of certain questions, meet, as he saith, for that rude people of England: 
Beda li. 1. Ca 27.  As, whether a woman might be baptized, while she were great with Child, or after her delivery: and how long after she should forbear the Church: with certain other secret questions touching both man, and wife, so Childish, and so rude, that a man may well doubt, whether Augustine were ruder, or the people. Among other things, he demanded Counsel touching the Mass, for that in diverse Countries he had seen divers orders of Masses: and yet, good Reader, of them all he had seen no Private Mass. For the Mass in Rome at that time, was a Communion, as I have already showed, and as it appeareth by these words, which the Deacon pronounced at every Mass aloud unto the people: He that receiveth not the Communion, let him give place. The difference stood in addition of certain Ceremonies. For the Countries abroad, as we may judge, kept still that simple order, that they had first received: But the Church of Rome was ever altering. For Gregory himself, unto whom this Augustine writeth, 
Platyna in viti● pontiff.  added the Introite, and the Antemes, and Alleluia, and willed the Introite to be doubled twice, and the Kyrie eleeson nientimes, and added also a certain portion to the Canon. 
Sabellicus Ennead. 8. li. 5.  Of these and other like differences Augustine demandeth: and of the same, Gregory maketh answer. Hereof M. harding gheasseth thus: It appeareth not by Beda, The Service was in English. Ergo, the Service was in Latin. What kind of Logic have we here? Or how may this reason hold? It concludeth ab authoritate negatiuè. I believe M. Harding himself will not allow it. By the like form of reasoning a man might as well say: It appeareth not by Beda, that the preachers instructed or exhorted the English people in English: Ergo, they instructed, and exhorted the English people in Latin. Yet again he gheasseth further: There is no Book to be found of the English Service in that time: Ergo, the Service was in Latin. O what folly is this? Who is able to show any Book written in English a thousand years ago? Or if it could be showed, yet who were able to understand it? There is no book to be found of the prayers, that the druids made in France, or the Gymnosophistae in India: and will M. harding thereof conclude, that therefore the druids, or the Gymnosophistae prayed in Latin? Such regard he hath to his Conclusions.   

M. harding. The .23. Division. 
England.   
S. Gregory himself is a witness of right good authority unto us, that this land of England, which he calleth Britain, in his time, that is almost a thousand years paste, had the common prayers, and service in an unknown tongue, without doubt in Latin, much in like sort, as we have of old time had, 
Expositionis in job. li. 27. Ca 6.  till now. His words be these. Ecce omnipotens Dominus penè cunctarum gentium corda penetravit: ecce in una fide Orientis limitem Occidentisque coniunxit. Ecce lingua Britanniae, quae nihil aliud noverat, quàm barbarum frendere, ●am dudum in divinis laudibus Hebraeum coepit Halleluia resonare. Behold, our Lord Almighty hath now pierced the hearts almost of all Nations. Behold, he hath joined the borders of the East, and the West in one Faith together. Behold the tongue of Britain, that could nothing else but gnass he barbarously, hath begun now of late in divine Service to sound the Hebrew Halleluia.   

The B. of Sarisburie.  
S. Gregory in that place upon job speaketh not one word, neither of the Latin, nor of the English Service. Only he showeth the mighty power of God, that had converted all the world to the obedience of his Gospel. These be his words, 
Gregori. in job. li. 27. Ca 6.  Omnipotens Dominus coruscantibus nubibus Cardines Maris operuit: quia emicantibus praedicatorum miraculis, ad fidem etiam terminos mundi perduxit. Ecce enim pen● cunctarum ●am gentium corda penetravit: Ecce, in una fide Orientis limitem Occidentisque coniunxit. The almighty Lord with his shining Clouds hath covered the Corners of the Sea: for he hath brought the ends of the world unto the Faith, at the sight of the glorious Miracles of the Preachers. For behold, he hath well-near pierced through the hearts of all Nations: and hath joined together the borders of the east, and the West in one Faith. Now, saith M. harding, Gregory is a witness of right good authority, that this Realm of England had the Service in an unknown tongue. verily Gregory's authority in this case were right good, if he would say the word. But, saith M. harding, S. Gregory reporteth, that the English people in the praisinge of God, pronounced the Hebrew Halleluia: Ergo, he is witness to the Latin Service. This argument may be perfected, and made thus: The English people in their prayers said, Halleluia:  
Hallelu●a is an Hebrew word: Ergo, The English people had the Latin Service.  
This is an other Syllogismus of M. hardings. God wot he might have made it better. Of S. Gregory's words he might rather have concluded thus: 
The people of England in their prayers pronounced the Hebrew Halleluia: 
 Ergo, they had the Hebrew Service:  Which doubtless in the English Churches had been very strange: and yet as much reason in that, as in the Latin. As for these Hebrew words, Halleluia, Amen, Sabbaoth, and other like, they may as well be used in the English Service, as in the Latin: and at this day are used, and continued still in the reformed Churches in Germany: and therefore can import no more the one, than the other.   

M. harding. The .24. Division.  
Bede in the end of his second book showeth, 
He lived in the year of our Lord. 640.  that one james a Deacon of the Church of York, a very cunning man in song, soon after the faith had been spread abroad here, as the number of believers grew, began to be a Master, or teacher of singing in the Church, after the manner of the Romans. 
Anno Domini. 668.  The like he writeth of one Eddi, surnamed Stephanus, that taught the people of Northumberlande to sing the Service after the Roman manner: and of Putta, a holy man, Bishop of Rochester, 
Anno. 668.  commending him much for his great skill of singing in the Church, after the use and manner of the Romans, which he had learned of the Disciples of S. Gregory.  
These be testimonies plain, 
Marvelous proofs.  and evident enough, that at the beginning the Churches of England had their divine service in Latin, and not in English. One place more I will recite out of Bede, most manifest of all other for proof hereof. In the time of Agatho the Pope there was a reverend man called john Archicantor, 
Ann●. 680.  that is, chief chanter, or singer, S. Peter's Church at Rome, and Abbot of the Monastery of S. Martin there. benedict an Abbot of Britain, having builded a Monastery at the mouth of the River Murus, (Bede so calleth it) sued to the Pope for confirmations, liberties, fraunchisies, privileges &c. as in such case hath been accustomed. Among other things, he obtained this cunning chanter john, to come with him into Britain, to teach song.  
Because Bedes Ecclesiastical story is not very common, I have thought good, here to recite his own words, thus Englished. This Abbot benedict took with him the foresaid john, to bring him into Britain, that he should teach in his Monastery the course of Service for the whole year, so as it was done at S. Peter's in Rome. john did as he had commandment from the Pope, both in teaching the singing men of the said Monastery, the order, and rite of singing, and reading with utterance of their voice, and also of writing and pricking those things, that the compass of the whole year required in the celebration and keeping of the holy days. Which be kept in the same Monastery, till this day, and be copied out of many round about on every coast. Neither did that john teach the Brethren of that Monastery only, but also many other made all the means they could, to get him to other places, where they might have him to teach. This far Bede. I trow, no man will think, that this Roman taught, and wrote the order and manner of singing, and pronouncing the Service of the Churches of this land, in the English tongue. If it had been deemed of the learned, and godly governors of Christian people then, a necessary point to salvation, to have had the Service in the English no man had been so apt and fit to have translated it, as he, who in those days had by special grace of God, a singular gift to make songs, and sonnets in English Meter, to serve religion, and devotion. His name was Cednom, 
Anno. Domini. 680.  of whom Bede writeth marvelous things. 
Cednom.  How he made diverse songs containing matter of the holy Scripture, with such exceeding sweetness, and with such a grace, as many feeling their hearts compuncte, and pricked, with hearing and reading of them, withdrew themselves from the love of the world, and were enkindled with the desire of the heavenly life. Many (saith Bede) of the English Nation, attempted after him to make religious, and godly Poetries: but none could do comparably to him. 
Galat. 1.  For he was not (saith he, alluding to S. Paul's words) taught of men, neither by man, that Art of making godly songs: but received from God that gift freely. And therefore he could make no wanton, trifling, or vain ditties, but only such as pertained to godly Religion, and might seem to proceed of a head guided by the holy Gost. Lib. 4. Cap. 24. This divine Poet Cednom, though he made many and sundry holy works, having their whole argument out of holy Scripture, 
The. 〈◊〉. untruth. His examples reach nothing so far.  as Bede reporteth: yet never made he any piece of the Service to be used in the Church. Thus the faith hath continued in this land among● the English people from the .14. year of the reign of Mauritius Themperor, almost these .1000. years, and until the late King Edward's time, the English Service was never heard of, at least way never in the Church of England by public authority received, and used.   

The B. of Sarisburie.  
I little thought, M. Harding would so much have bewrayed his want, to prove his matter by Pipers, & poets: & specially being all without the compass of .600. years. 
Beda li. 2. ca 14.  For it is plain by Beda, that this james, the Deacon, lived under King Edwine, about the year of our Lord. 
Beda li. 4. ca 21.  640. Putta, & Edda, in the year .668. john the Archechaunter, 
Beda li. 4. Ca 1.  & Cednom, or Cedman, for so his name is read in Beda written in parchment, 
Distinct. 19  in the time of Pope Agatho, in the year .680. in whose name this Decree is written: 
Sic Omnes.  Sic omnes sanctiones Apostolicae Sedis accipiendae sunt, tanquam ipsius divina voce Petri firmatae. All the Constitutions of the Apostolic see, must be received so, as if they were confirmed by the very heavenly voice of S. Peter. Unto such a tyranny the Church of Rome at that time was grown. And the Gloze upon the same saith, Papa sanctitatem suam recipit à Cathedra. The Pope receiveth his holiness of his Chair. Therefore, herein M. harding hath somewhat misrekened himself. Although all the rest were certain, yet these witnesses come to late, to make good proof.  
Yet, saith M. harding, these testimonies be plain, and evident enough, that at the beginning, the Churches of England had their Divine Service in Latin, and not in English. These be very doom testimonies. For neither james the Deacon, nor john the Archechaunter, nor Cednom, nor Putta, nor Beda himself ever said so. Therefore this matter is proved by M. hardings guess, and not by the words of the witnesses.  
The force of his reason seemeth to weigh thus, These Musicians taught the Clerks of England, to sing their Service after the Roman manner: Ergo, they had the Latin Service.  
The substance of this argument may the better appear by some other like: Triptolemus taught all nations, to plough their ground after the manner of the athenians: Ergo, he taught all nations in the Athenien tongue.  
Or, Abraham taught the Egyptians Arithmetic, and Astronomy: 
 Ergo, Abraham taught the Egyptians in the Chaldee tongue.  
For doth M. harding believe, it is not possible to learn the Roman Music, without the Roman speech: or that the Note cannot be taught without the Ditty? verily, I reckon him no good Musician, that will say so. By the like reason he might say, 
Damasus ad Hieronymum.  Damasus besought S. Jerome to send to him, Graecorum psallentian, the Music of the Greek Church, to th'intent to practise the same in the Church of Rome, Ergo, Dam●sus used the Greek Service in the Church of Rome.  
But Beda himself is best able to expound his own meaning. Having occasion to entreat of Adrianus, & Theodorus, that came into England the year of our Lord .668. he writeth thus: Sonos cantandi in Ecclesia, quos eatenus in Cantio ●antùm noverant, ab hoc tempore per omnes Anglorum Ecclesias discere coeperunt. From that time, they began to learn throughout all the Churches of England, the sounds of singing, or the notes of Music, which before that time were known only in Kente. Beda saith, they learned the Sounds, or Notes, or Harmony, and maketh no mention of the Tongue, or Ditty. But let M. hardings Conclusions stand for good. 
 These Musicians taught the Clerks of England to sing after the Roman manner, 
 Ergo, they had the Latin Service.  
And doth he not see, that he concludeth fully with me, and directly against himself? Certainly if the Roman Music import the Latin Service, then may I well reason thus: 
No Latin Service in England within six hundred years.  The Churches of England had not the Roman Music, before james the Deacon of York, which lived in the year of our Lord .640. Ergo, before that time, the Churches of England had not the Latin Service: Which thing overthroweth all that M. harding hath hitherto spoken, & standeth very well with my assertion.  
Again, where he saith, that john the Archechaunter, that lived in the year of our Lord 680. taught the Clerks of England to pronounce the Latin tongue, it may thereof well be gathered, that before that time, they could not pronounce the Latin Tongue: and so before that time had not the Latin Service.  
Now, for so much as, M. Harding saith, By mean of the arrival, & conquest of the English men, who then were Infidels, the Faith was utterly banished out of this Realm, & remained only in a few Britain's: and Augustine at his coming restored the same again: and therefore is called of some the English men's Apostle, I think it necessary therefore, shortly to touch somewhat, of the state of the Church within this Land, both before the entry of our English Nation, and also in the first time of our being here. Ghildas 
●hildas.  saith, that joseph of Arimathea, that took down Christ from the Cross, being sent hither by Philip the Apostle out of France, 
Anno Domi. 38. Niceph. li. 2. c. 4. Anno. 38.  began first to preach the Gospel in this Realm in the time of Tiberius' th'emperor. Nicephorus saith, that Simon zealots about the same time, came into this Ilelande, & did the like. Theodoretus saith, that S. Paul immediately after his first delivery in Rome, 
Theodor. de curandis Graecorun affect. li. 9  under th'emperor Nero, preached the Gospel in this Ilelande, and in other Countries of the West. Tertullian saith, The Ilelande of Britain was subject unto Christ in his time. And Origen witnesseth the like of the same Ilelande in his time: 
Tertull. adversus Iud●●os. Anno. 230.  At which time Lucius the King of this Realm was baptized, 
Origen in Ezechiel hom. 4. Anno. 240.  & received the Gospel, and sent to Rome to Eleutherius the Bishop there for his advise, touching the ordering of his Church and Realm. Helena being an English woman, wife unto Constantius the Emperor, and mother unto Constantinus, is notably praised for her Faith, 
Ambrose de obitu Theodosij. Eusebi. De vita Constan. li. 3.  and Religion, by S. Ambrose, by Eusebius, by Sozomenus and others.  
Chrysostom saith, that in his time, the Ilelande of Britain had received the power of the Gospel.  
Now let us consider, in what state this Realm stood touching Religion, at the coming of Augustine, 
Sozom. li. 2. ca 1.  at which time M. harding surmiseth the whole Faith was utterly decayed. 
Chrysost. adversus Gentiles, to. 5. Beda li. 2. Ca 2.  First Beda saith, there were among the Britain's, seven Bishops, & one archbishop, and one and twenty hundred Monks about Bancor: and as he further avoucheth, Plures viri doctissimi, many more great learned men, that utterly refused to receive this Augustine, with his new Religion.  
As touching the English Nation, it appeareth by Beda, that the Queen herself was Christened, and had S. Martin's Church appointed her, freely to pray in with her company. Whereof it may be thought, the King was no great enemy unto the Faith, and therefore the like also may well be thought of a great number of the people.  
Thus much shortly of the first planting of the Religion of Christ within this Ilelande, and of the continuance of the same, from the time of joseph of Arimathea, until the coming in of Augustine. Now, touching the Common Prayers, that they used among themselves all that while: first, it were very much for M. harding to say, that S. Paul, or joseph of Arimathea, or Simon Zelo●es, being all Hebrews borne, took order, that the Service here should be ministered unto the people in the Latin tongue.  
Again, Eleutherius the Bishop of Rome, for general order to be taken in the Realm and Churches here, wrote his advise unto Lucius the king in this sort: Suscepisti in Regno Britanniae miseratione divina Legem, & fidem Christi. Habetis penes vos in Regno utranque paginam: Ex illis Dei gratia per Concilium Regni vestri sume legem, & per illam Dei patientia vestrum rege Britanniae Regnum. Vicarius verò Dei estis in Regno illo. Ye have received in the kingdom of Britain by God's mercy, both the Law, and Faith of Christ. Ye have both the New Testament, and the Old. Out of the same through God's Grace by the advise of your Realm take a Law, and by the same through God's sufferance rule you your Kingdom of Britain. For in that Kingdom you are God's Vicar. He willeth him to order matters according to the Law of God. Now the Law of God, willeth the Service so to be said, as the people may understand it, and give consent unto it, by saying Amen: But the people of this Realm could not have said, Amen, unto the Latin Service: Therefore noman can well think, that King Lucius appointed the Common Service to be said in that tongue. Further, it may well be judged, that the greatest furtherers of Religion within this Realm were Grecians, & for order of the Church had instructions evermore from the Greek Church, and not from Rome, as it may appear by the keeping of the Easter day, and by other good conjectures mentioned by Beda. Now, if the Grecians had refused the Common vulgar tongue of this country, doubtless they would have appointed their own Greek tongue for the Public Ministration, and not the Latin.  
Again M. harding allegeth S. Gregory, 
Cregor. in job. li. 274. Ca 6. Eccelingua ●ritanniae, quae nil aliud noverat, quam barbarum frendere.  that the tongue of this Nation was never otherwise taught, but only to roar out their barbarous language: how then can he so suddenly sa●e, that from the time of joseph of Arimathea, they had evermore the Service in the Learned Latin tongue?  
Besides this, S. Gregory writing unto Augustine, willeth him of the sundry orders that he had seen in divers Countries, to take such as he could judge might do most good: But M. harding granteth, that at the first planting of the Faith, it is necessary, the Common prayers be Ministered in the Known Tongue: Therefore it must needs be thought, that Augustine coming hither, as it is supposed, to plant the Faith, judged that thing best, that M. Harding saith was necessary, and so ministered the Common prayers, in the Known tongue.  
And to conclude, It was most meet, that Augustine being purposely sent hither from Rome, should conform his Church here, to the Church of Rome. But the Service in the Church of Rome was Ministered then in the vulgar Tongue, as it is many ways easy to be proved: Therefore it behoved Augustine likewise in the Churches of this Country, to see the Service Ministered in the vulgar Tongue.  
How be it, 
A●no. 596.  it seemeth by M. hardings Conclusion, that he maketh his account only from the fouretienthe year of themperor Mauritius, which was in the year of our Lord five hundred, four score, and sixteen: sithence which time, he saith, until the time of the King Edward the sixth, there was never in this Realm other than the La●ine Service. I may not greatly blame this division. For of the six hundred years after Christ, whereupon I join with him in issue, liberally, and of his own accord, he giveth me back five hundred, four score, and sixteen, and of so great a number, reserveth unto himself but only four poor years, and yet is not very certain of the same. But if Marianus Scotus 
Marian. Scotus.  account be true, that Augustine came into this Realm, not the fourtienth year of the emperor Mauritius, but four years after, 
Anno. Do. 600.  which was just the six hundredth year after Christ, than he reserveth not one year at all unto himself, but yieldeth me back all together.  
Surely Abbas Urspergensis writeth thus: 
Abbas Vrspergen. in vita Mauritij.  Gregorius in the year of our Lord sixe-hundred and three, having sent in Augustine, and Mellitus, converted England to the Faith. All this hitherto maketh with me: unless M. harding will say, The people of this Country had Christian Service, 
Anno. 603.  before they were Christened.   

M. harding. The .25. Division.  
Now, touching the Scripture, by M. jewel, and by all them of that side alleged, for the Service to be had in the Vulgar tongue, in the .14. Chapter of the first Epistle to the Corinthians, S. Paul treateth of the use of tongues, so as it was in the Primitive Church a special gift. As the faithful folk came together to pray, and to hear God's Word, some one man suddenly stood up, and spoke in the Congregation, with tongues of many Nations, Spiritu insusurrante, as Chrysostom saith, that is by inspiration, or promtinge of the Spirit, so, as neither others, that were present, neither himself, after the opinion of Chrysostom, understood, what he said. That gift the Apostle did not forbid. For that every gift of God is good, and nothing by him done in vain: but dehorted the Corinthians from the vain, and ambitious use of it: and therefore did much extenuate the same, and preferred propheciing, that is, the gift to interpret and expound Scriptures, far before it. It was not in the Church, but in the Apostles time, or a very short while after them, and that altogether by miracle, the holy ghost being the worker of it.  
As concerning the order of the Common prayers, and Public Service, 
The .81. untruth. For sundry Doctors both old and new allege these words to this self same purpose.  in such sort as we have now, and that age had not: S. Paul 
The place of S. Paul to the Corinthians maketh not for the service in the English tongue.  mentioneth nothing, neither speaketh one word in that whole Chapter, but of the use of the miraculous gift, as is said before. And therefore his sayings out of that Chapter, be not fitly alleged of M. jewel, and the rest of our adversaries, against the manner of prayers, and Service of the Church, now received and of long time used, which in the west is uttered in the Latin tongue, not by way of miracle, or peculiar gift, but according to the institution, and ordinance of the Church. Profectò enim coelum Ecclesia tum fuit. In very deed saith Chrysostom, 
In 1. Cor. 14.  the Church than was a Heaven, 
Hom. 37.  when as the holy ghost administered all things, moderated all the heads of the Church, caught each one with his inspiration. As for now, we keep but the steps only of those things. We speak two or three of us, and that a sunder, and one holding his peace, an other beginneth. But these be but signs only, and memorials of things. And so when we have begun (he meaneth D●̄s vobiscum) & cum spiritu tuo, the people answereth: meaning to signify thereby, that so in old time they spoke, not of their own wisdom, but of the instinct of the spirit of God. This much Chrysostom of the heavenly manner of the Primitive Church, in the Apostles time. Now, if in these days the manner were like, if it pleased the Holy Ghost to power upon us the like abundance of grace, as to do all things for us, to rule the heads of all faithful people, to carry each one of us with his divine inspiration, and when we came to Church together for comfort, and edifying, to give into our hearts, and put into our mouths by daily miracle, what we should pray, and what we should preach, and how we should handle the Scriptures: in this case no Catholic Christian man would allow the unfruitful speaking with strange and unknown tongues without interpretation, to the let, and hindrance of God's Word to be declared, and to the keeping of the people only in gazing, and wondering, from saying, Amen, and giving their assent to the Godly Blessing, and thanks giving. But the order of the Church now is far otherwise. We have not those miraculous gifts, and right well may we do without them. For the speaking with tongues, was instead of a sign, or wonder, not to them that believed, but to the unbelievers. And signs be for the unfaithful: the faithful have no need of them. In Churches, I mean where ancient order is kept, whiles the Service is song, or said, the ministers do not speak with tongues, or with a tongue, in such sort as S. Paul understood: but they do read, and rehearse things, set forth and appointed to them. S. Paul rebuketh them, who speaking with tongues, letted the Preachers, so as the people present might not be edified. The Latin Service is not so done in the Church, as the exposition of the Scriptures be thereby excluded. In the Apostles time they came to Church, to th'intent they might profitably exercise the gifts, God gave them, and by the same, specially by the gift of prophecieinge, edify one an other, and teach one an other. Now a days, they come not together to Church, one to teach an other, and to expound the Scriptures in common: but to pray, and to hear the opening of God's Word, not one of an other without order, but of some one, to wit, the Bishop, Priest, Curate, or other spiritual governor, and teacher.   

The B. of Sarisburie.  
We may safely grant some part of M. harding long talk, without prejudice of our cause. In deed S. Paul in the place alleged, spoke of the gift of tongues, as it was a special miracle enduring only for a while, not gotten by labour, or study, but freely inspired by the spirit of God.  
But the Latin tongue (saith M. harding) as it is now commonly used in the Roman Service, is not given by any such prompting of the Holy Ghost, nor is now any Miracle at al. Therefore the place of S. Paul cannot be applied unto it. We grant well, it is no miracle, as it is now used, nor any way savoureth of the Spirit of God. But this is a great miracle, to see either any man so wicked, that so will use it: or so impudent, that so will defend it: or so patiented, that so will suffer it. This verily is a marvelous miracle.  
M. harding seemeth hereof to reason of this sort. S. Paul forbade the Corinthians to use the special miracle, and gift of God without profiting the Congregation. Ergo, Now having the Latin tongue without miracle, we may minister the ●●ruice therein, although the Congregation have no Profit by it. This reason is strange, and holdeth as simply as the rest. Yet hath he given special advertisement in the Margin, that this place of S. Paul, serveth nothing to our purpose. If this note be so certain, and so authentical, as he would seem to make it, than were the Doctors both new and old, that took it otherwise, not well advised. For Lyra writing upon the same, saith thus: 
Lyra in 1. Cor. 14.  Si populus intelligat orationem Sacerdotis, meliùs reducitur in Deum, & devotiùs respondet, Amen. Ideò dicit Paulus, Si tu Sacerdos benedixeris Spiritu, & populus non intelligat, quid proficit populus simplex, & non intelligens? Quapropter in Primitiva Ecclesia benedictiones, & coetera omnia fiebant in vulgari. If the people understand the prayer of the Priest, they are the better brought unto God, and with greater devotion they answer, Amen. Therefore S. Paul saith, If thou being a Priest Bliss with thy Spirit, and the people understand thee not, what profit then hath the people being simple, and not understanding thee? Therefore in the Primitive Church, both the blessings, and all other things were done in the vulgar tongue. The vulgar tongue, saith Lyra, was used in the primitive Church upon occasion of these words of S. Paul. 
Concil. Aquisgran. Ca 132.  In the Council of A●on, it is written thus: Psallentium in Ecclesia Domino mens concordare debet cum voce, ut impleatur illud Apostoli, Psallam spiritu, psallam & mente. The voice and mind of them that sing unto the Lord in the Church, must agree together. The reason thereof is taken out of this place of S. Paul: I will sing with my spirit, I will sing with my mind. 
Chrysost. in. 1. Cor. hom. 35.  Chrysostom saith, S. Paul driveth the whole tenor of this matter, unto the profit of the hearers. These be his words: Est autem quod Paulus dicit huiusmodi: Nisi dixero, quod percipi facilè, claréque à vobis possit, sed linguarum munere praedirum me esse tantùm ostendam, nullum ex his, quae non intelligetis, fructum facientes, abibitis. Nam quae utilitas esse possit ex voce non intellecta? S. Paul's saying standeth thus: unless I utter my words so, as they may clearly, and plainly be perceived of you, but only show myself to have the gift of tongues, ye shall have no fruit of those things, that ye know not. For what profit can ye get of a voice, that ye cannot understand? And again the same Chrysostom saith farther: Sic & vos, nisi significantem vocem dederitis, verba, quod dicitur, vento, hoc est, nemini facietis. Even so you, unless you give a sound that may be known, as the Proverb is, ye shall throw forth your words into the wind, that is to say, ye shall speak to noman.  
So likewise the Emperor justinian, where he commandeth all Bishops, and Priests, to minister the Sacraments, and other Prayers, aloud, and with open voice, he avoucheth the same by this place of S. Paul. For thus he saith, Sic enim Divinus Apostolus docet, 
De Ecclesiasticis diversis capitul.  dicens: Si solum spiritu benedixeris, qui impl●t locum idiotae, quomodo dicet, Amen, super tuam benedictionem? Non enim intelligit, quid dicas. So the holy Apostle saith: If thou only bliss, or pray with thy Spirit, how shall he that supplieth the room of the unlearned, say, Amen, unto thy blissing? for he knoweth not, what thou sayest. It appeareth by these authorities, not withstanding M. hardings note, that S. Paul maketh somewhat for our purpose.  
How be it we build not our proofs upon the Miracle, and Gift of tongues, that lasted but for a while: but upon these express, & plain words of S. Paul, which noman can deny: 
1. Corinth. 14.  He that speaketh with tongue, speaketh not unto men, but unto God: for no man heareth him. If the Trumpet give an uncertain voice, who shall prepare himself unto the war? Even so you, unless ye utter such words, as have signification, how shall it be known, what ye say? For ye shall speak into the wind. I will pray with my spirit, I will pray with my mind: I will sing with my spirit, I will sing with my mind. If thou bliss with thy spirit, how shall the ignorant say, Amen, unto thy thanks giving? For he knoweth not, what thou sayest. In the church I had liefer to speak five words with my mind, so that I may instruct others, than ten thousand words with my tongue. Let all things be done to the profit of the people. These words be evident: the exposition of Lyra, of the Council of Acon, of Chrysostom, and justinian is plain. And yet must we upon M. hardings warrant needs believe, that all this maketh nothing for the English Service to be had in the Church of England.   

M. harding. The .26. Division.  
And, for as much as all the people cannot hear the priests prayers at the Aultare (which hath from the Apostles time hitherto ever been a place to celebrate the holy oblation at) turning himself for the most part to the east, 
The .82. untruth. The Altars, or Communion Tables stood in the midde● of the Church, as shall appear.  according to the Apostolic tradition, in what tongue so ever they be uttered, for distance of the place they remain in: it is no inconvenience, such admitted into the choir, as have better understanding of that is said, or song: that the rest remain in seemly wise in the neither part of the Church, and there make their humble prayers to God, by themselves in silence, in that language they best understand, conforming themselves to the priests blessing, and thanks giving through faith, and obedience with their brethren in the choir, 
Communion Tables, or Altars.  and giving assent to the same, understanding some good part of that is done, as declared by often preaching, and by holy outward Ceremonies, 
The people taught by Ceremonies.  perceivable to the senses of the simplest.   

The B. of Sarisburie.  
There have been altars (saith M. harding) even from the Apostles time, and that even as it is used now, far of from the Body of the Church. Neither could the people beneath hear the Priest standing above at the Altar, or understand, what he meant: but only were instructed by holy reverend Ceremonies, and gave consent unto all, that was said by the Priest, and yet knew not, what he said.  
This man could never utter so many untruths together without some special Privilege. For first, where he saith, The Apostles in their time erected altars. It is well known, that there was no Christian Church yet built in the Apostles time. For, the Faithful for fear of the tyrants were feign to meet together in Private Houses, in Uacant places, in Woods, and forests, and in Caves under the ground. And may we think, that Altars were built before the Church? verily Origen, 
Origenes Contra Celsum. li. 4.  that lived two hundred years after Christ, hath these words against Celsus, Obijcit nobis, quòd non habeamus Imagines, aut Aras, aut Templa. Celsus chargeth our Religion with this, that we have neither Images, nor Altars, nor Churches.  
Likewise saith Arnobius, 
Arnobius lib. 2.  that lived somewhat after Origen, writing against the Heathens. Accusatis nos, quòd nec templa habeamus, nec imagines, nec arras. ye accuse us, for that we have neither Churches, nor Images, nor Altars.  
And Uolaterranus, 
Volaterranus.  and Uernerius testify, 
Vernerius.  that Sixtus Bishop of Rome, was the first, that caused Altars to be erected. Therefore, M. harding was not well advised, so confidently to say, That Altars have ever been, even sithence the Apostles time.  
Neither afterward, when Altars were first used, and so named, were they straight way built of stone, as Durandus and such others say, 
Durandus. li. 4.  they must needs be, and that, Quia petra erat Christus, Because Christ was the stone. For Gerson saith, 
Gerson contra Florctum li. 4.  that Sylvester Bishop of Rome first caused stone Altars to be made, and willed that no man should Consecrate at a wooden Altar, but himself only, and his Successors there. And notwithstanding both for continuance, and staidinesse, 
Gregorius Nyssen. De Sancto Baptismate.  such Altars were used in some places, as it appeareth by Gregorius Nyssenus S. Basiles brother, yet it is plain by S. Augustine, 
August. ad Bonifacium Epistola. 50.  that in his time in Aphrica they were made of Timber. For he saith, That the Donatists in their rage wounded the Priest, and broke a sunder the Aultare boards: And again he saith, That the Deacons duty was to carry, or remove the Altar: Which thing cannot be expounded of a heap of stones, but only of the Communion Table. And therefore S. Chrysostom commonly calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The holy board, And S. Augustine, 
August. in q. veteris & novi Testam. q. 101.  Mensa Domini, The lords Table: As other Fathers also do in infinite places.  
And notwithstanding it were A Table, yet was it also called An Altar: Not for that it was so in deed, but only by allusion unto the Altars of the old law. And so Ireneus 
Irenaeus li. 4. ca 34.  calleth Christ our Altar: And Origen 
Origen in Matthae. tracta. 25.  calleth Our heart, our Altar: Not that either Christ, or our hearts be Altars in deed: but only by a Metaphor, or a manner of speech. Such were the Altars, that were used by the old Fathers, immediately after the Apostles time.  
Now, whether it may seem likely, that the same Altars stood so far of, from the hearing of the people, as M. harding so constantly affirmeth: I refer me self to these authorities, that here follow.  
Eusebius thus describeth the form, 
Eusebius li. 10. ca 4. Ex oratione Panegyrica in Encaeniis.  and furniture of the Church in his time: Absoluto templo, ac sedibus excelsissimis ad honorem praesidentium, & subsellijs ordine collocatis, ornato, & post omnia Sancto Sanctorum, videlicet Altari, in medio constituto etc. The Church being ended, and comely furnished with high Thrones, for the honour of the rulers, and with stalls beneath set in order, and last of all, the Holy of Holies, I mean, The Altar, being placed in the midst. Eusebius saith not, the Altar was set at the end of the Q●ter, But in the midst of the Church among the people.  
S. Augustine 
Augustinus de verbis Domini secundum johan.  likewise saith thus, Christus quotidiè pascit: Mensa ipsius est illa in medio constituta. Quid causae est, o audientes, ut mensam videatis, & ad epulas non accedatis? Christ feedeth us daily: and this is his table here set in the midst. O my hearers, what is the matter, that ye see the table, and yet come not to the meat? 
Sermon. 42.  In the Council 
Concil. Constantinopol. 5. Acti. 1.  of Constantinople it is written thus: Tempore Diptychorum, cucurrit omnis multitudo cum magno silentio circumcirca Altar, & audiebant. When the Lesson, or the Chapter was a reading, the people with silence drew together, round about the Altar, and gave ear. And to leave others, Durandus examining the cause, why the Priest turneth himself about at the Altar, yieldeth this reason for the same: In medio Ecclesiae aperui os meum. 
Durandus li. 5. Platyna.  In the midst of the Church I opened my mouth. And Platyna noteth, that Bonifacius Bishop of Rome, was the first, that in the time of the Ministration divided the Priest from the people.  
To leave farther allegations, we see by these few, that the Quire was then in the Body of the Church, divided with Rails from the rest, whereof it was called Cancelli, a Chancel, and commonly of the Greeks Presbyterium, for that it was a place specially appointed unto the Priests, and Ministers, and shut up from all others, 
Theodore●. li. 5. Ca 18.  for disturbinge the holy ministery, as it appeareth notably by the story of S. Ambrose, that willed the Emperor Theodosius himself to depart forth, and by Nazianzenus in the life of S. Basile, 
Nazianzen. in vita Basilij.  and by a Decree under the name of Clemens, and by the Council of Laodicea concerning the same: 
De Con. Dist. 2.  and, as it may be gathered by S. Chrysostom, 
Sacerdotum.  at certain times of the Service was drawn with Curtains. 
Concil. Laodicen. ca 19   
Even at this day in the great Churches at Milan, Naples, Lions, men's, & Rome, and in the Church of S. Laurence in Florence the Priest at his Service standeth towards the West, and so hath his face still upon the people. And therefore Durandus saith, In such places the Priest needeth not to turn himself round, when he saith Dominus vobiscum, And saluteth the people.  
And where as M. harding imagineth, that the people for distance of place, could not hear what the Priest said, a man that hath considered the Old Fathers with any diligence, may soon see, he is far deceived. 
Chrysos●om. in Epist. ad Ephesios' hom. 3.  For Chrysostom saith, The Deacon at the holy Mysteries stood up, and thus spoke unto the people, Orem us pariter omnes: Let us pray all together. And again he saith, The Priest and the people at the Ministration talk together: 
Chrysostom. in. 2. ad. Corin. hom. 18  The Priest saith, The Lord be with you: The people answereth, And with thy spirit. justinian the Emperor commanded, that the priest should so speak aloud at the holy Ministration, As the people might hear him. Clemens Alexandrinus saith, 
Clemens stromali. 7.  Est ergo, quod est hîc apud nos Altar, terrestris congregatio eorum, qui sunt dedicati orationibus: qui veluti unam vocem habent Communem, & unam mentem. The Aultare, that we have, is an earthly Congregation of men given to prayers, which have, as it were, both voice and mind common together. And to leave rehearsal of others, 
●●ssarion de Sacramento ●ucharistiae.  Bessarion saith, Sacerdote verba illa pronunciante, assistens populus in utraque part respondet, Amen. The Priest speaking these words, the people standing by at each part of the Sacrament, or on every side, saith, Amen.  
Now judge thou good Reader, what truth may seem to be, in that M. harding addeth hereto, That the people remaining in seemly wise in the neither part of the Church, was instructed by certain Ceremonies, and tokens, showed in the Quire, and gave assent, and said, Amen, unto the Priest praying at the Altar, although they understood no part of his prayer. Certainly, S. Paul saith, 
1. Cor. 14.  Quomodo dicet, Amen, ad tuam gratiarum actionem? Quandoquidem nescit quid dicas: How shall he say, Amen, and give assent unto thy thanks giving? For he knoweth not what thou sayest. 
Augustin. de Catechizandis rudibus. Ca 9  So saith S. Augustine, Vt populus ad id, quod planè intelligit, dicat, Amen: That the people, unto that they plainly understand, may say, Amen. Likewise S. Ambrose, 
Ambrosi. in. 1. Cor. Ca 14.  Imperitus audience, quod non intelligit, nescit finem orationis, & non respondet, Amen: id est, ve●um, ut confirmetur benedictio. Per hos enim impletur confirmatio precis, qui respondent. Amen: ut omnia dicta veri testimonio in audientium mentibus confirmentur. The unlearned, hearing that he understandeth not, knoweth not the end of the prayer, neither saith, Amen: that is to say, It is true: That the Priests ●lissinge may be confirmed. For by them that answer Amen, the Prayer is confirmed: whereby is meant, that what so ever is spoken by the testimony of the truth, be made good in the minds of the hearers. Seeing therefore, that neither Altars were erected in the Apostles time: nor the Communion Table, that then was used, stood so far of from the body of the Church: nor the people gave assent to that, they understood not: so many untruths being found in M. hardings premises, we may well, and safely stand in doubt of his Conclusion.   

M. harding. The .27. Division.  
Where as you M. jewel, allege S. Paul for your purpose, and make him to say thus, otherwise than he wrote, 
1. Cor. 14.  If thou make thy prayer in the congregation with thy spirit, or noise of strange words, how shall the unlearned man thereunto say Amen? For he knoweth not what thou sayest: you bombasie this text with your own counterfeit stuffing. The translation authorized by king Edward and his Counsel, is truer, and followeth the Greek nearer, which hath thus. When thou blessist with the spirit, how shall he that occupieth the room of the unlearned, say Amen, at thy giving of thanks, seeing he understandeth not, what thou sayest? Here the Apostle S. Paul speaketh of Blessing, or thanks giving with the spirit, which spirit, what it is, it is not easy to declare, after the judgement of your own Patriake john Caluine. S. Ambrose taketh it for the spirit we have received in Baptism, that doth incline, and move us to prayer. S. Thomas, for the holy ghost given to us, for reason, and for the power imaginative. Erasmus, for the voice itself. Isidorus Clarius, for the power of pronouncing or utterance, some, for the breath that passeth the throat, some for the intention, S. Augustine very subtilely, Pro apprehensione quae ideas concipit, & signa rerum. Caluine in his Institutions, De oratione Cap. 15. for the sound of the mouth, that is caused of the breath of a man's throat, and rebounding of the air. Chrysostom, for the spiritual gift, or the gift of the holy ghost to speak with tongues. Which Caluine himself, sitting in judgement as it were, upon this doubtful matter, alloweth best, and condemneth the mind of all others, and also his own, though unwares, as it seemeth: and so he would condemn your noise of strange words likewise, if he heard it. This text being so doubtful of itself in sense, so put out of tune by your noise of strange words, wherewith you descant upon the word, Spirit, so violently applied by your new-fangled exposition, maketh little to the condemnation of the Latin Service in the Latin Church: specially seeing that S. Paul meaneth by that miraculous speaking with tongues, used, or rather abused among the Corinthians, a far different manner of speaking from that speaking, whereby the Priest uttereth the Common Service.  
The Priest (I grant) saying his Service to his parish, speaketh with a tongue, but such manner of speaking is not that, which S. Paul meant. For the priest understandeth it for the better part, if he be learned, and 83 
The .83. untruth, For the simple people understandeth not one word, or syllable of the Latin Tongue.  the people be not utterly ignorant, because of often preaching, long custom, solemn feasts and sundry Ceremonies. And therefore your argument gathered out of that text, concludeth nothing against having the Service in the learned Latin tongue, not perfitly understanded of the unlearned people. 
Vide Augustinun li. 12▪ de Genesi ad literam C. 7. 8. &. 9 to. 3.  Verily, if you admit the exact judgement of S. Augustine concerning this place of S. Paul, then must you seek for other Scriptures, and proofs, of your English Service. For as he discusseth this point learnedly, by the tongue, S. Paul meaneth not the Latin, Greek, or Hebrew, among the unlearned people, or any other alien, or strange tongue: but only, and that by way of Metaphor, any manner of utterance whereby the signs of things are pronounced, before they be understanded. And by the Spirit, he understandeth not a noise of strange words, after your strange interpretation, but as it is here in a certain proper and peculiar manner taken, a power of the soul inferior to the mind, which conceiveth the similitudes of things, and understandeth them not. And things so uttered, be uttered with the tongue, and spirit, whether it be in English, or Latin, or any other language.  
And sir, although the people understand not in most exact wise, what the Priest saith in the Latin Service, yet have they commodity, and profit thereby, so far as it pleaseth God to accept the common Prayer of the Church, pronounced by the Priest for them.   

The B. of Sarisburie.  
Here M. harding hath found a sport, to pass the time withal. He maketh M. Calvin a Patriarch, and setteth him on high in judgement, to condemn all the world. S. Paul's meaning is bombasted, and brought out of tune, with a noise of strange words. And in this point he doubleth, and showeth copy, and playeth ●ounde about merrily with his own fantasy. Wherein he may not be much offended, if I say unto him, as S. Jerome said sometime unto S. Ambrose, for his Commentaries upon S. Luke, Verbis judis: senten●ijs dormitas: That is, your words be pleasant: 
Ruffinus.  but your senses be half a sleep.  
For that I saw, these words of S. Paul, If thou Bliss with thy Spirit, might seem doubtful, and divers expositions rising thereupon, I thought it meet, for the more ease of the unlearned, to open, what S. Paul might seem to mean by this word, Spirit, in that place. And following the judgement of sundry old Fathers, I called it a sound, or noise of unknown words. This is it, that M. harding here so pleasantly calleth stuffing, and bomebaste, and a strange new-fangled interpretation. Wherein he showeth himself to be somewhat short witted, as may soon appear. For within a few lines after, expounding these words of S. Paul (Quàm decem millia verborum in lingua) he himself useth the like bomebaste, and the very same stuffing.  
verily, if he will utterly condemn all manner Paraphrase, or adding of other words for declaration, of that seemeth hard, or doubtful in the text, then must he needs condemn not only the Septuagintes, but also all other Interpreters of the Scriptures. 
Origen. in Epist. ad Roman. Ca 3. li. 3.  Hereof Origen, weighing in what sort the Apostle S. Paul allegeth the words of the Prophet David, writeth thus: Sed quòd dixit Apostolus, Sicut scriptum est, Non est justus quisquam, non est intelligens, non est requirens Deum, Non ijsdem Sermonibus invenitur in Psalmo: sed alij permutantur, alij assuuntur, alij relinquuntur. Quod a studiosis quibusque si obseruetur diligentiùs, pu●o dari in hoc Apostolicam authoritatem, ut cùm Scripturae testimonijs utendum fuerit, sensum magis ex ea, quàm verba capiamus. But where (as S. Paul saith) As it is written, There is not one just man, there is not one of understanding, there is not one that seeketh after God, This place is not found in the Psalm by these words: but some words are altered by S. Paul, and some others are added unto, and some are left out.  
Which thing if the Reader advisedly consider, I think that herein the Apostles authority is declared, that when we have need to use the Testimony of the Scriptures, we rather take the meaning thereof, than the words. Origen saith, S. Paul both altered the words of the Prophet, and added to, and took fro: Yet, I trust, M. harding will not say, S. Paul bomebasted, or stuffed the Scriptures.  
Perhaps he will reply, S. Paul by this word, Spirit, meant not a strange tongue, or a noise of unknown words: and therefore this stuffing is counterfeit. And because M. harding saith so, perhaps the simple Reader will so believe it. But if the old Doctors, & Fathers so expound it, than all this strange mirth, and triumph might have been spared.  
S. Ambrose openeth S. Paul's meaning, 
Ambrosi. in. 1. Cor. Ca 14.  and showeth what he understood by this word, Spirit, in this wise: Si tu benedixeris spiritu, hoc est, Si laudem Dei lingua loquaris ignota audientibus: If thou bless with thy Spirit, That is to say, If thou utter the Praise of God, in a tongue unknown unto the hearers. This I trow, is no Bomebast, nor counterfeit stuffing: it is S. Ambroses' Interpretation. Likewise S. Chrysostom expounding the same words, saith thus: Si tu benedixeris spiritu etc. 
Chrysost. in. 1. Cor. 14. hom. 35.  Est quod dicit, huiusmodi: Si peregrina lingua gratias agas, quam nec intelligas ipse, nec coeteris idem interprete●is, plebeius non potest subijcere, Amen. If thou Bliss with thy Spirit etc. The meaning hereof (saith S. Chrysostom) Is this, If thou give thanks unto God (or pray) in a strange tongue, which neither thou knowest thee self, nor canst expound unto others, the unlearned cannot say, Amen. This, Chrysostom saith, is S. Paul's very meaning: M. harding saith, No: it is a strange new-fangled interpretation. 
Erasmus in 1. Corin. 14.  Erasmus in his paraphrase turneth it thus: Si tu decantes laudes Dei, sermone omnibus incognito, If thou sing out the praises of God, in a tongue unknown unto all thy hearers. 
Dionysius Carthusian. in. 1. Cor. 14.  Dionysius the Carthusian likewise saith thus: Si tu Benedixeris Spiritu, id est, non verbis, quae ab alijs intelligantur, sed tantùm lingua. If thou Bliss with thy Spirit, That is to say, not with such words, as others may understand, but only with thy tongue.  
Anselmus saith: 
Anselmus in 1. Corin. 14.  Spiritus meus orat, id est, flatus oris mei orat, dum loquor in oratione: My spirit prayeth, That is, The breath of my mouth prayeth, so long as I continue speaking. What so ever opinion M. Harding have of Erasmus, yet, I trow, of his modesty, he will not say, that either Dionysius the Carthusian, or S. Ambrose, or S. Chrysostom, or Anselmus, devised new-fangled expositions, or discanted upon S. Paul, or set his text out of tune.  
But (he saith) the place of S. Paul is doubtful: S. Ambrose, S. Augustine, S. Chrysostom, Isidorus, Erasmus, and Thomas of Aquine understood it diversely. And will he thereof conclude thus, These Fathers mistook S. Paul's sense: Ergo, S. Paul had no sense? Or, divers Doctors touching this place had divers judgements: Ergo, We must have no judgement? Or must we follow none of them, because some were deceived? Or must we follow them all together, because they were Doctors? In deed they dissented somewhat in the taking of this word, Spirit, as it is evident: but whether it were the holy Ghost, that S. Paul meant thereby, or Imagination, or Reason, or the Gift of tongues, or the Sound of the mouth, or the power of Utterance, or the Uoice itself, it is certain, and confessed by these, and all other Doctors, and Fathers, that S. Paul spoke of an unknown tongue, and as S. Gregory saith, 
Hugo Cardin. citat Gregorium.  De strepitu oris, of the babbling of the mouth: and so consequently of a noise of strange words, wherewith M. hardings tender ears are so much offended.  
Now, for as much as it is a●outched, that these words of S. Paul make nothing for our purpose, let us a little examine one, or two, of M. hardings reasons, & see, how well he applieth the same to his purpose. The first is this: S. Paul entreateth of the miraculous gift of Tongues: Ergo, His words make nothing against the Latin Service.:  
Again, S. Paul willeth, that the priest utter the Common Prayers in the Congregation, in such Language, as the unlearned may be edified thereby, and answer, Amen: Ergo,, (M. Harding seemeth to say) The Priest may utter the Common Prayers in an unknown tongue. Surely these arguments would make a strange noise in the Schools, and set all Logic quite out of tune. But, if S. Paul's words make nothing against the Latin Service, as it is now used, what is it then that S. Paul condemneth? Why concludeth he thus, How shall the ignorant say, Amen, at thy thanks giving? For he knoweth not, what thou sayest. Why, setteth he the whole difference in Knowing, and not Knowing? Or what misseliketh he else, 
The learned Latin Tongue.  but the sound, or noise of a strange tongue, whereby he thinketh, the people in no wise can be edified? If all this be nothing, as M. harding saith, then let him turn the whole course of S. Paul's words, and say thus: Pray thou in a strange unknown tongue: that the people may say, Amen. For so may they say, although they know not what thou prayest.  
The allegation of the learned Latin tongue, which M. Harding so often useth, may serve rather to astonne the simple, then to make any good sufficient proof. So the subtle old Heretics, Marcus, and Heracleon, as it is reported by S. Augustine, & Arnobius, 
Augustin. ad Quodu●ltdeū. Arnobius.  used in their prayers certain Hebrew, and other strange unknown words, to the intent to amaze their hearers with admiration, and the more to commend, and set forth their treachery.  
No tongue is to be accounted learned in itself, but only in respect of some other thing, and, as the learned term it, Per accidens, That is, either for the eloquent manner of utterance, or for the substance of learned matter therein contained, or for the learning, and knowledge of the speaker. But the Latin Service, besides that it is not eloquent in itself (as in deed it needeth not to be) sometimes it holdeth not good congruity, but is utterly void of reason. Wherein, let this one example stand for many. In the praises of the Blessed Virgin, it is written thus, Cuius Dominus humilitatem respiciens, Angelo nuntiante, concepit Redemptorem muncli. By the learning of this learned tongue, we are taught, it was not our Lady, but our Lord, that was mother unto Christ: For so it falleth out in construction, Our Lord conceived the Redeemer of the world. The substance of the matter therein contained, is sometimes vain, and full of fables, sometimes wicked, and Idolatrous. The Priests, that utter this tongue, for the most part such, as are hardly able to make it learned. 
De Consecrat. Dist. 4. Retulerunt.  Pope Zacharie saith, that a Priest in his time Baptized a Child by these words, In nomine Patria, & Filia, & Spirita Sancta. And S. Augustine saith, 
August. de C●techizan. rudib. ca 9  that divers Priests in his time, in their common Latin Service, where as the people understood the Latin Tongue, uttered barbarisms, and Solecisms, 
De Con. dist. 4. Si non.  that is to say, spoke false Latin: and further saith, Multa in illis reperiuntur contra Catholicam Fidem. In the same prayers many things are found contrary to the Catholic Faith. Such is this Tongue, that M. Harding here so highly commendeth, to be so learned.  
But grant we the Latin tongue to be Eloquent, Copious, and Learned above all others. Yet think these men, that God's ears be so curious, or so dainty, that he can abide no prayer, but only in a Learned language? verily, S. Paul requireth no brag of learning to be uttered in the Congregation, but only plain speech, and understanding, That the simple may be edified.  
Caligula the Emperor set golden loaves, and all other Services of whole gold before his Gheastes, and bade them eat. In deed they had a glorious sight, to look upon. Yet had they nothing neither to eat, nor to drink, for contentation of nature. Even so would M. harding set his glittering Service of Greek, Hebrew, and Latin before the people, and bid them feed. A goodly show, no doubt, to gaze, and to wonder at. But alas, nothing have they there either to receive, or to taste of: either to move them to repentance, or to comfort, and quiet their conscience. It is notably well said by S. Augustine: 
Augustin. De Doctrina Christiana, li. 4. ca 11.  Quid prodest Clavis aurea, si aperire quod volumus, non potest? aut quid obest lignea, si hoc potest? quando nihil quaerimus, nisi patere, quod clausum erat. What availeth a Golden Key, if it cannot open that, we would have opened? Or what hurteth a wooden Key, if it be able to open? Seeing we desire nothing, but that the thing, that is shut, may be opened.  
The people (saith M. harding) is not utterly ignorant what the Priest saith. They understand him, although not perfitly, nor in exact wise: yet they understand him. Thus he doubteth and staggereth between perfect, and unpersit, as not having yet well measured the people's understanding. For to say, The ignorant perfitly understand the Latin Tongue, were against the manifest truth: to say, They understand no part thereof at all, were directly against S. Paul, For he requireth understanding. Therefore M. harding divideth the matter, and saith, They understand the Latin tongue: although not exactly, or perfectly: That is to say, they understand neither the Scriptures, nor the prayers, nor any one thing that is spoken, nor sentence, nor word, nor Syllable, nor letter: They hear the Priest speak: and know not, what he saith. They see him turn, and gesture: and know not, what he meaneth. This (saith M. harding) is the understanding of the Latin tongue.  
But alas, is this the understanding, that S. Paul requireth, That the people may be edified, and answer Amen? And what pleasure hath he, in abbridging, and bridlinge the understanding of God's people? Why should they not rather understand perfitly, what the Priest saith? Why should there be any imperfection in Godly things? 
Ad Ephesi. 4. Augustin. de Catechizandis rud●b. ca 9  S. Paul wisheth that we may all grow unto a perfit man in Christ jesus: And S. Augustine wisheth, that the people may say Amen, To that they plainly, and perfectly understand.   

M. harding. The .28. Division.  
But S. Paul (say they) requireth that the people give assent, and conform themselves unto the Priest, by answering, Amen, to his prayer made in the Congregation.  
Verily, in the Primitive Church this was necessary, when the Faith was a learning. And therefore the Prayers were made then, in a common tongue known to the people, for cause of their further instruction: Who being of late converted to the Faith, and of Painimes made Christians, had need in all things to be taught. But after that the Faithful people was multiplied, and increased in great numbers, and had been so well instructed in all points of Religion, as by their own accord they conformed themselves to the Ministers at the Common Prayers: in the Latin Church the Service was set out in Latin: and it was thought sufficient, part of the people in the Quire, to answer for the whole. And this hath been esteemed for a more expedite, and convenient order, then if it were in the Vulgar tongue of every Nation.   

The B. of Sarisburie.  
Who so will maintain an untruth, aught to be circumspect, and to remember well, how his tales may stand together. M. harding a little before wrote thus: Cicero saith, Tongues be in number infinite. Of them all, Neither M. jewel, nor any one of his side, is able to show, that the public Service of the Church in any Nation, was ever for the space of six hundred years after Christ in any other tongue, then in Greek, or Latin. Now contrariwise, either of forgeatfulnesse what he hath said before, or of some other better advise, he saith thus: 
M. harding contrary to himself.  Verily, in the Primitive Church this was necessary, when the Faith was a learning. And therefore the prayers were made then in a Common tongue known to the people, for cause of their further instruction. By these words, he utterly overthroweth, that he so confidently said before: and very well confirmeth my assertion. M. jewel may now take his ease. For M. harding himself is able to prove against himself, that in the Primitive Church the Service was ministered in the Common tongue: and that he confirmeth for a verity, and saith, It was necessary so to be, and could not be otherwise. These sayings of M. hardings being directly contrary, cannot possibly stand both together. If the one be true, the other of necessity must needs be false.  
The reason that he gathereth in this place, standeth upon the diversity of times. Then (saith he) the people was ignorant, and needed of all things to be taught. Now they are instructed, and understand the Faith, and are increased in multitude. Therefore it is better now for expedition, the Service be said in a strange Language, and that only the Clerk make answer to the priest, in steed of the whole Congregation.  
Thus saith M. harding, not by the authority of S. Ambrose, S. Augustine, S. Jerome, S. Chrysostom, or any other like old Catholic Doctor, but only by warrant of late Doctors, Thomas of Aquine, and Nicolas Lyra: the former of which two, lived at the least twelve hundred years after Christ. His reason in short is thus: The people now is instructed▪ Ergo, They ought to have their Service in a strange tongue.  
If M. harding mind to persuade the world, he had need to bring other arguments. But what if the people be not instructed? What if they know nothing, no not the Articles of the Christian Faith? What if there be noman to instruct them? What if the Priest be even as is the people, & the blind lead the blind? Yet, I trow, M. harding will not alter his new Decree: but his strange Service must continue stil. verily, the understanding of God is the soul, & life of God's Church: and as it was necessary at the first planting thereof, so is it always necessary for the continuance of the same. S. Hilary saith, Ecclesiae, in quibus verbum dei non vigilar, naufragae fiunt. The Churches, wherein God's word is not watchful, suffer wreck. Neither did S. Paul say, let this order hold for the time, while the faith is a learning, 
1. Cori●th▪ 4.  as M. harding would have him say: but thus he saith, Haec quae scribo, Domini sunt mandata. Omnia ad ae dificationem fiant. The things that I writ, are the commandments of the Lord. Let all things be done to edify. The edifieinge of the people, which is the final cause hereof, continueth still: therefore ought the understanding of the people, which is the efficient cause hereof, to continue stil.   

M. harding. The .29. Division.  
I grant, they cannot say, Amen, to the blessing, or thanks giving of the Priest, so well as if they understood the Latin tongue perfitly. Yet they give assent to it, and ratify it in their hearts, and do conform themselves unto the Priest, though not in special, yet in general: that is to wit, though not in every particular sentence of praise, and thanks giving, or in every several petition, yet in the whole. For if they come to Church with a right and good intent, as the simple do no less than the learned: their desire is to render unto God glory, praise, and honour, and to thank him for benefits received, and with all, to obtain of him things behooveful for them in this life, and in the life to come. And without doubt, this godly affection of their minds, is so acceptable to God, as no understanding of words may be compared with it. This requisite assent, and conforming of themselves to the Priest, they declare by sundry outward tokens, and gestures: as by standing up at the Gospel, and at the preface of the Mass: by bowing themselves down, and adoring at the Sacrament: by kneeling at other times, as when pardon, and mercy is humbly asked: and by other like signs of devotion, in other parts of the Service.   

The B. of Sarisburie.  
Yet once again M. harding would make the world believe, that the ignorant people understandeth the Latin tongue, although not perfitly: and that they may in general, give their consent unto, what so ever the Priest saith, although they know not one word, what he saith. And so between S. Paul, and M. harding there appeareth a plain contrariety. For S. Paul saith, The unlearned cannot say Amen, to thy prayer, because he knoweth not, what thou sayest. Yes (saith M. harding) although he know not, what thou sayest, yet may he nevertheless say, Amen: But hereto he layeth his correction: I grant (saith he) they cannot say Amen to the blessing, and thanks giving of the Priest, So well, as if they understood the Latin tongue.  
O M. harding, who taught you thus to qualify the people's duties? Why do you thus openly deceive your brethren? Why teach you them to say, Amen, To edify themselves, to be thankful, and to conform their hearts unto God, Nor, so well, but in worse wise, as you yourself confess, than you know, they are bound to do? Your own tongue confesseth against yourself, that you lead the people of God from the better, unto the worse.  
I know, the humble affection, and devotion of the heart is more precious before God, than any understanding, or sound of words. For that in deed is the praying in Spirit and Truth. And therefore God complaineth of the contrary: 
johan. 4.  This people draweth near unto me with their lips, 
Matthae. 15.  saith the Lord, but their heart is far from me. Hereof M. Harding gathereth this reason: The people is devout, and godly disposed, Ergo, They must have their prayers in a strange tongue.  
I would M. harding would consider, and reform his reasons better. This is to simple: it needeth no answer. Certainly, if the simple people be so devout, and so reverently disposed in the darkness, without any teaching, or understanding, much more would they reverently, & devoutly dispose themselves, if they heard the godly prayers, and understood them.  
Kneeling, bowing, standing up, and other like are commendable gestures, and tokens of devotion, so long as the people understandeth what they mean, and applieth them unto God, to whom they be dew. Otherwise they may well make them Hypocrites: but holy, or godly they cannot make them. Coelestinus writeth thus unto the Bishops of France: Docendi potius sunt, quàm illudendi: 
Inter Decret ● Coelestin. pp. 1.  nec imponendum est eorum oculis: sed mentibus infundenda praecepta sunt. The people must rather be taught, then mockte: Neither must we deceive their eyes: but must power wholesome precepts into their hearts.   

M. harding. The .30. Division.  
And where as S. Paul seemeth to disallow praying with tongues in the Common assembly, because of want of edifying, and to esteem the utterance of five words or sentences with understanding of his meaning, that the rest might be instructed thereby, more than ten thousand words in a strange and unknown tongue: All this is to be referred to the state of that time, which was much unlike the state of the Church, we be now in. The tongue of the prayers which S. Paul speaketh of, was utterly strange, and unknown, and served for a sign to the unbelievers. The Latin tongue, in the Latin Church is not altogether strange and unknown. For beside the Priest in most places some of the rest have understanding of it, more, or less, and now we have no need of any such sign. They needed instruction: we be not ignorant of the chief points of Religion. They were to be taught in all things: we come not to Church specially and chiefly to be taught at the Service, but to pray, and to be taught by preaching. Their prayer was not vaileable for lack of faith, and therefore was it to be made in the vulgar tongue, for increase of Faith: Our Faith will stand us in better steed, if we give ourselves to devout Prayer. They for lack of Faith had need of interpretation, both in prayers, and also in preaching, and all other spiritual exercises: we having sufficient instruction in the necessary rudiments of our faith, for the rest, have more need by earnest and fervent prayer, to make suit unto God, for an upright, pure, and holy life, then to spend much time in hearing for knowledge. Concerning which thing, 
Contra. Anom● hom. 3.  Chrysostom hath this saying: 
The words of Chrysostom much abused.  Profectò si orare cum diligentia insuescas, nihil est quòd doctrinam tui conserui desideres, quum ipse Deus sine vllo interpret mentem abundèluce afficiat. Verily if thou use to pray diligently, there is nothing, why thou shouldest desire teaching of thy fellow servant, seeing God himself doth abundantly lighten thy mind without any interpreter.   

The B. of Sarisburie.  
Here M. harding by countrepointes, and by sundry circumstances of difference, compareth the state of the Primitive Church, and his Church of Rome together, and thereof would seem to prove, that S. Paul's words, which S. Paul himself calleth Mandata Domini, The lords commandments, stood good only for that time present and for no time afterward: as if he would say, God's will were mutable, or his commandments hold only for term of years.  
I grant, there appear great notes of difference between the order of the Primitive Church, and the order that now is in the Church of Rome. For, to leave all that M. harding hath here touched by way of comparison, and to note that may seem near to this prupose, The rulers there wished, and laboured that the people might abound in knowledge: Here, their whole labour and study is, that the people may abound in ignorance. There, the Ministers spoke with sundry tongues, that the people of all Nations might understand them: Here, the Minister speaketh in a strange tongue, to the intent that noman may understand him. There, the simple, and the ignorant were made eloquent: Here, the Bishops, and Cardinals, and greatest learned are made dumb. And to prosecute no further, there appeared in the Primitive Church, the undoubted works of the holy Ghost, and the very tracts, and steps of Christ's feet: and therefore Irenaeus, 
Irenaeus li 3. ca 3.  and other Old Fathers, in cases of doubt, appealed evermore to the order, and example of that Church. And Tertullian saith, Hoc adversus omnes haereses valet, 
Tertull. adversus Pra●eam.  id esse verum, quodcunque prius: id esse adulterum, quodcunque posterius. This Mark prevaileth against all Heresies: That is the truth that was used first, that is false, and corrupt, that was brought in afterward. And therefore the Holy Fathers in the Council 
Concil. Nicen.  of Nice made this general shout, and agreed upon the same, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let the ancient orders hold still, referring themselves thereby, to the use and order of the Primitive Church. Contrariwise, Ualentinus, Martion, and other like Heretics, thought themselves wisest of all others, and therefore utterly refused (as M. harding and his fellows now do) to stand to the Apostles orders: Thus Irenaeus 
Irenae. li. 3. ca 2.  writeth of them: Dicent se, non solùm Presbyteris, sed etiam Apostolis sapientiores esse, & sinceram veritatem invenisse. They will say, that they are wiser, not only then other priests, but also then the Apostles, and that they have found out the perfect truth. I say not, M. harding is so wickedly minded, as Ualentinus, or Martion was: but thus I say, He utterly refuseth, to stand to the Apostles orders, and followeth other late devised fantasies: and therein undoubtedly doth, even as the old Heretics Martion, and Ualentinus did.  
Now let us consider M. hardings reasons. The state (saith he) of the Primitive Church was far unlike the state of the Church, we be now in.  
Ergo, We are not bound to S. Paul's commandments.  
Again he saith, Some one, or other in a Parish, understandeth somewhat of the Latin Tongue:  
The people is sufficiently instructed in Religion:  
They come together now, not so much to be instructed, as to pray:  
Ergo, they ought to have their Service in a strange tongue.  
O what meaneth M. harding thus to deal? Loath I am, to make the comparison. But true it is: Very Children do not use, to reason in so childish sort.  
He knoweth well, that commonly, neither any one of the whole parish, understandeth the Latin tongue, nor oftentimes the Priest himself. He knoweth that the people of his Church, is not instructed in Religion, nor no man suffered to instruct them. And, not withstanding both these parts were granted true, yet could he not any way conclude, that therefore the people should have their Service in a strange unknown tongue. Thus, neither is the Antecedent true, nor doth the Consequent thereof follow. Now judge thou, good Christian Reader, whether these proofs bear weight sufficient to lead thy conscience.  
He saith, Prayers in the Common vulgar tongue were necessary in the primitive Church, for breeding of the Faith. But what thing can be bred by prayers in a strange tongue? What Knowledge, what Faith, what Charity?  
The Apostles were not void of Faith: 
Lu. 17.  yet they said unto Christ, O Lord increase our Faith. Christ speaking of the latter days, saith thus: When the Son of man shall come, he shall scarcely find Faith in the world. doubtless, the thing, that was good to rear the Faith, is also good to repair the Faith: and that was then necessary to increase Faith, is also necessary now to continue Faith.  
But to what end doth he allege the words of Chrysostom? 
Chrysostom.  Did that good Father ever minister the Common Service unto the people in a strange tongue? 
Contra Anomaeos homi. 3.  M. harding knoweth, The people understood Chrysostom, what he prayed: and answered him in their own tongue: and prayed with him all together. Or did Chrysostom ever check the people for their knowledge, or discourage them from reading the Scriptures? Certainly he oftentimes rebuketh them for not reading, and willeth them to buy the Scriptures: 
Chrysost. in Mat. hom. 2.  to read the Scriptures: and to confer at home with their families of the Scriptures. 
Chrysostom. in Psalm. 43.  And where as M. Harding to withdraw the people's hearts from reading, saith, The Scriptures are dark, and dangerous, and no man able to wade in them without a guide: S. Chrysostom contrariwise, 
Chrysost. ad Coloss. hom. 9  to encourage the people to read the Scriptures, saith: They be plain, and easy, and that the ignorant and simple man, by prayer unto God, may attain the knowledge of them without any Master, or Teacher, by himself alone. For these be his words, even as M. Harding hath alleged them: 
Chrysost. contra▪ Anomaeos. homi. 3.  Profectò si orare cum diligentia insuescas, nihil est, quòd doctrinam conserui tui desideres, cùm ipse Deus sine vllo interpret, mentem tuam abundè luce afficiat. If thou use to pray diligently, there is no cause, why thou shouldest defier the teaching of thy fellow servant. For God himself will abundantly lighten thy mind without any interpreter. 
Chrysost. in ●en. hom. 35.  The like saying he hath often otherwhere. Declaring the story of Queen Candaces Chamberlain, he writeth thus: Fieri non potest, ut is, qui Divinis Scripturis magno study, feruentique desiderio vacat, semper negligatur: Licet enim desit nobis hominis Magisterium, tamen ipse Dominus supernè intrans corda nostra, illustrat mentem, rationi iuba● suum infundit, de●egit occulta, doctorque fit eorum, quae ignoramus. It cannot be that any man with great study, and fervent desire reading the Scriptures, should still be left destitute. For although we lack the Instruction of man, yet will God himself from above enter into our hearts, and lighten our mind, and cast a beam of light into our reason, and open things that be hidden, and become our teacher of such things, as we know not. Therefore this place of Chrysostom standeth M. harding in small steed, unless it be by the countenance of an ancient Doctor, to make the simple believe, he hath said somewhat: The reason, that he gathereth hereof, is this: The unlearned man, be he never so simple, may read the Scriptures in his own Vulgar tongue, and understand the same without a teacher: Ergo, The Common Service ought to be ministered unto the Say people in an unknown tongue.   

M. harding. The .31. Division.  
I would not here, that any man should lay to my charge the defence of ignorance, as though I envied the people any godly knowledge. I wish them to have all heavenly knowledge, and to be ignorant of nothing necessary to their salvation. Yea, even with my very heart I wish with Moses: Quis tribuat, ut omnis populus prophete●, & det Dominus illis spiritum suum? 
Num. 11.  O that all the people could prophecy, and were learned in God's holy word, and that our Lord would give them his spirit. But all the common people to understand the Priest at the Service, I think, wise, and godly men, judge it not a thing so necessary, as for the which the ancient order of the Church, with no little offence, public and universal authority not consulted, should be condemned. broken, and quite abrogated, by private advise of a few.  
If default were in this behalf justly found, 
General Counsels  it is known, to whom the redress pertaineth. Concerning the state of Religion, in all ages the general Council representing the universal Church, for all sores hath ordained wholesome remedies. Where they be not heard, of whom Christ said, He that heareth you, heareth me, and he that despiseth you, despiseth me: it is to be feared, that concerning the Service, the new learned boldness is not so acceptable to God, as the old simple humility. It were good, the people having humble, and reverent hearts, understood the Service: I deny not.   

The B. of Sarisburie.  
M. harding wisheth unto the people All manner of knowledge, that is godly, and heavenly, and necessary for their Salvation. Only his Latin Service he would in no wise have them know. Whereby he seemeth privily to grant, that his Latin Service neither is godly, nor heavenly, nor necessary for the people's Salvation.  
He would, That all the people were learned in God's holy word: And, notwithstanding he know, there is noman to instructs them, yet may he not suffer them either to read the Scriptures, or to understand any part of their Common Prayers. I trow, he would have them learn only by Revelation.  
If any fault were justly found (saith M. harding) the redress thereof belongeth to the General Council. I grant, the very name of a Council is great, and weigheth much. But if there were none other possible way to seek redress, then most miserable were the Church of God. If Christ, & his Apostles would have waited for a General Council, the Gospel had been unpreached, & the Church unplanted until this day. It were good (saith M. Harding) the people understood the Service: I deny not. Forgeat not this, good Reader: That the people understood their Service, M. harding himself confesseth, it were good. And why so? Doubtless because he is forced to see, and say, that it would redound to the glory of God, and to the great comfort, and profit of the people. Therefore he saith, It were good. Whereof we may well gather this Argument of the contrary: Then, that the people in this brute sort is kept still in ignorance, not understanding any portion of their Common Service, by M. hardings own confession, It is ill. And is it not lawful to do that is good, to redress that is il, to seek God's glory, and the comfort of his people, without consent of a General Council?  
It appeareth well, God is not bound to such orders. He hath oftentimes restored his Church, and reformed Abuses, and Heresies, by particular conference within several Realms, and Countries: as we see by these Private Counsels holden at Carthage under S. Cyprian: 
Cyprian. to. 2.  at Neocesaria in Pontus: at Ancyra in Galatia: 
In 1. tomo Concil.  at Gangra in Paphlagonia: and by other like, without any consent of a General Council. 
In Concil. Aquilein. in Collatione cum Palladio.  So likewise saith S. Ambrose against Secundus, and Palladius: The Bishops of the East part, and so the Bishops of the west, have ever used severally to assemble themselves together, as occasion was offered, and to reform their Churches, by themselves, without troubling the whole world.  
But (saith M. harding) Christ himself hath by special words commended the authority of Counsels: 
Luc. 10.  Qui vos audit, me audit: He that heareth you, heareth me: and he, that despiseth you, despiseth me. We deny not the truth of these words: notwithstanding it is plain, Christ spoke there no more of a Council, then of any one private man, having Commission from him, and doing his commandment: whereunto the whole Council is bound to yield, no less than others: and without which the Council, be it never so General, is no Council. But where did ever Christ give commandment, that the Service should be said in a strange unknown tongue? Or where did any General Council ever decree it? Once again I ask M. Harding, and gently desire his answer, where did any General Council from the beginning of the world, ever decree, that the people should hear their Service in a strange unknown tongue? If there be any such Council, why doth he not show it? If there be none, nor never were any, why doth he thus mock the world with the name of a Council?  
Cicero saith very well of himself, 
Cicero de legib. lib. 3.  Nihil nobis opus erat Lege, de quibus nihil esset actum Legibus. To restore me from exile, I needed no law, against whom there was nothing done by Law. So may we likewise say, We need no Council, to restore God's Truth, that was taken away from us without a Council. Every Prince is bound in the whole, to see the Reformation of his own Church, and Country. Neither will God hold him excused, if he say, I will tarry till all other Princes, and the whole world do the like. joshua 
joshua Ca 24.  that noble Prince, when he had assembled all the Tribes of Israel before him, thus he spoke unto them, Si malum vobis videtur, ut seruiatis Domino, optio vobis datur: Ego autem, & Domus mea, seruiemus Domino. If ye think it il to serve the Lord ye shall have your choice: but I, and my house will serve the Lord. It pleased God, to plant this Church in this Realm, three hundred years before the first General Council was holden at Nice. 
Polydor. Childas. Theodoretus. isaiah. 59  The lords hand is not shortened. He is likewise able now to reform the same by his holy Word, without tarrieinge for a General Council.  
How be it, the world may see, these be but pretertes, and vain shifts, without any simple meaning. They have now had a Council of long continuance: They have heard the great complaints of all Christian Kingdoms, and Countries, namely touching their Common Service. M. harding himself confesses, It were good, the people understood it. Yet not withstanding the Council saith, No, it were ill: it were not good: and can in no wise abide it. And so either the Council condemneth M. harding: or else M. harding condemneth his Council. 
Matth. 8.  But Christ saith unto us, Let the dead bury their dead: come thou, and follow me.   

M. harding. The .32. Division.  
Yet all standeth not in understanding. 
Contra Manichaeos' epist. fundamenti. cap. 4.  S Augustine saith notably, Turbam non intelligendi vivacitas, sed credendi simplicitas tutissimam facit. That as for the common people, it is not the quickness of understanding, but the simplicity of believing, that maketh them safest of al. And in another place, 
Ad Euodiumepist. 102.  Si propter eos solos Christus mortuus est, qui certa intelligent●a possunt ista disceinere, penè frustra in Ecclesia laboramus. If Christ (saith he) died only for them, which can with certain, or sure understanding, discern these things (concerning God) then is the labour, we take in the Church, in manner in vain. God requireth not so much of us, how much we understand, as how much we believe, and through belief, how much we love. And when we shall all appear before Christ, in that dreadful day of judgement, 84 
The .84. untruth. For it is written, He that knoweth not, shall not be known. 1. Cor. 14.  we shall not be required to give an account of our understanding, but, faith presupposed, of our Charity.   

The B. of Sarisburie.  
Where as M. harding saith, All standeth not in understanding, If he mean thereby profound knowledge, and deep conceiving of Mysteries, as S. Augustine also meant, it may well be granted. Otherwise, as touching the public Service, as Chrysostom saith, 
Chrysostom. in 1.  Unless the unlearned understand, what thou prayest, he is not edified, 
Corin. homi. 35.  neither can he give consent unto thy preier: thou throwest thy words into the wind, and speakest in vain. And therefore the very substance of the Public prayer, resteth in the understanding of the hearer.  
No man may justly presume, of that M. harding saith, we shall not render account of our knowledge. 
Roman. 14.  For at that terrible day of the Lord, we shall assuredly render account of our wilful Ignorance. 
2. Corinth. 5.  Christ himself, unto whom God hath given all judgement, 
Matthae. 15.  saith, If the blind lead the blind, both shall fall into the pit. 
johan. 3.  And again, This is the Condemnation of the world: light is come into the world: and men love the darkness more than the light: This, saith Christ, is the Condemnation of the world. And the wise man saith, The wicked at that terrible time, shall make their moan on this sort: 
Sapient. 5.  Aberravimus à via veritaris: & justitiae lumen non fulsit nobis: & Sol intelligentiae non exortus est nobis. We strayed from the way of the Truth: and the light of justice shined not before us: neither did the Son of understanding arise unto us. Chrysostom 
Chrysostom. In Matthae. ho. 2.  oftentimes complaineth of the people's negligence in this behalf, Non sum, inquis, Monachus: Vxorem habeo, & filios, & curam Domus. Hoc illud est quod omnia quasi una quadam pest corrumpit, quòd Lectionem divinarum Scripturarum ad solos pu●atis Monachos pertinere etc. Thou wilt say, I am no Monk, I have wife, and Children, and charge of household. This is it, that as it were with a Pestilence, infecteth all together, that ye think the reading of the Holy Scriptures belongeth only unto Monks. 
In eadem Ho●ilia.  He addeth further, Multò est gravius, atque deterius, superfluam esse putare Legem Dei, quàm illam omninò nescire. Haec enim verba sunt, quae de Diabolica prorsus meditatione promuntur. The fault is greater, and more grievous, to think God's Law is superfluous (and not needful for thee) then to be ignorant, whether there be any such Law, or no: for these words come even from the persuasion of the Devil.  
Again he saith, 
In eadem.  Haec Diabolicae inspirationis operatio est, non sinentis nos aspicere Thesaurum, ne divitias acquiramus. Proptereà ille suade●, nihil omninò esse commodi divinas audire Leges, ne quando ex auditu sequi videat actionem. This is the working of the devils Inspiration. He would not suffer us to see the Treasure, least we should get the riches. Therefore he counseleth us, that it utterly availeth nothing, to hear the Laws of God: lest that upon the hearing, he may see our doing follow. Here we see, the doctrine of simple ignorance, which M. harding so stiffly maintaineth, is called by Chrysostom, The devils study: The devils judgement: the devils Inspiration. And where he saith, God will call us to no reckoning of our knowledge, or lack of knowledge, Chrysostom plainly avoucheth the contrary by these words: 
Chrysost. ad Hebraeos hom. 17.  Dices, non legi: Non est haec excusatio, sed crimen. Thou wilt say, I have not read the Scripture: This is no excuse, but a sin.  
Christian simplicity is not wilful ignorance, that is to say, to believe every fable that is told, and to examine, and know nothing. As Christ saith, Be ye Simple as doves: 
Matthae. 10.  so he also saith, Be ye Wise, as Serpents. Take heed, ye be not deceived. S. Paul saith, 
Colossen. 2.  He that knoweth not, shall not be known. Chrysostom hereof writeth thus, 
1. Corinth. 14.  Paulus ait, Verbum Christi inhabiter in vobis abundanter. Sed quid ad haec respondent fucis stultiores? 
Chrysostom. in johan. homi. 16.  Benedicta omnis anima Simplex: Et, Qui simpliciter ambulat, in fiducia ambular. Hoc videlicet omnium malorum est causa, quòd non multi Scripturarum testimonia in opportunis rebus sciunt adducere. Non. n● eo loco Simplex pro stulto, aut pro eo, qui nihil novit, intelligendus est: sed pro homine non malo, nec versuto. Nam si ita intelligeretur, superuacaneum fuisset dicere, Estote prudentes, sicut Serpents. S. Paul saith, Let the word of God dwell in you abundantly. But what will these fools say hereto? O, say they, Blissed is the simple soul. And, He that walketh simply, walketh surely. This is the very cause of all mischief, that in cases of necessity, there be not many able to allege the Scriptures. For, a Simple man, in that place may not be taken for a fool, or a man, that knoweth nothing: but for a man that meaneth no ill, or worketh no fraud. For if it were to be taken so: it had been in vain for Christ to say, Be ye wise as Serpents. Therefore M. harding in the defence of ignorance, thus assuring the world, that God will not be offended with want of knowledge, deceiveth the people of God, and saith not the truth. The reason, that M. harding hereof gathereth, standeth thus: 
 The people, as S. Augustine saith, cannot attain profound knowledge: and God beareth with their simpli●itie. 
 Ergo, they ought to have their Service in a strange tongue.   

M. harding. The .33. Division.  
Now, though the people know not the Latin tongue, and albeit it were better they had the Service in their own vulgar tongue, for the better understanding of it: yet as it is, for as much as 85 
The .85. untruth. In the romish Service there are infinite vanities, besides the Scriptures.  it consisteth in manner altogether of the Scriptures: that great profit cometh both to the reader and to the hearer of it, Origen showeth at large in the twentieth homily upon joshua. Because it were over long to bring all that he saith there to this purpose, the sum of the whole may thus be abridged. First, that the heavenly powers, and Angels of God, which be within us, have great liking in our utterance of the words of the Scripture. Though we understand not the 86 
The .86. untruth. For Origen speaketh of the ignorance of the Allegory, not of the words.  words we utter with our mouth, yet those powers, saith he, understand them, and thereby be invited, and that with delight to help us. And speaking of the powers that be within us, to whom charge of our souls and bodies is committed, he saith, that if the Scriptures be read of us, they have pleasure therein, and be made the stronger toward taking heed to us, yea, and that if we speak with tongues, and our spirit pray, and our sense be without fruit. And there he allegeth to that purpose the common place of S. Paul to the Corinthians, calling it marvelous, and in manner a mystery, shewing how the spirit prayeth, the sense being without fruit. After this, he declareth the evil powers and our ghostly enemy the Devil by our reading, and hearing of the Scriptures, to be driven from us. As by enchantments, saith he, Snakes be stayed from doing hurt with their venom, so if there be in us any Serpent of contrary power, or if any Snake wait privily to mischief us: by virtue of the holy Scripture rehearsed, (so that for weerines thou turn not away thy hearing) he is put away. S. Augustine 
S. Augu●●●● speaketh of uttering the psalms in a known tongue.  confirmeth the same doctrine, 
In prologo Psalmorum.  where he saith, Psalmus Daemons fugat, Angelos in adiutorium invitat. The Psalm (read devoutly or heard) putteth devils to flight, and provoketh Angels to help. At length Origen shewing how by meat, or drink, we find remedy for sore eyes, though we feel no benefit forth with in eating, or drinking (he concludeth his special part of comparison with these words): In this wise we must believe also of the holy Scripture, that it is profitable, and doth good to the soul, Etiamsi sensus noster ad praesens intelligentiam non capit, although presently our sense do not attain the meaning or understanding: because our good powers by these words be refreshed, and fed: and the contrary, that is our adversary powers, are weakened, and put to flight. At length making objection to himself on the behalf of his hearers, as though they should lay this doctrine to his charge for excuse of taking further pains, in preaching, and expounding the Scriptures to them: thereto he answereth, and saith. No, no, we have not said these to you for that cause, neither have we uttered these things to you for excuse, but to show you, In Scriptures sanctis esse vim quandam, quae legenti, etiam sine explanatione sufficiat: that in the holy Scriptures, there is a certain power, or strength, which is sufficient for one that readeth it, yea without any expounding of it. This sufficiency he referreth (I think) to the procuring of the good powers to help us, and to the driving away the malice of evil powers our ghostly enemies, that they hurt us not.   

The B. of Sarisburie.  
It appeareth, M. harding 
M. Harding altereth his judgement.  is not so certain of his doctrine, but he may alter, and vary without discredit. He held before for certain, that the ignorant people understandeth the Latin tongue, although not perfitly, or in exact wise. Now he seemeth to be resolved otherwise, that they understand it not at al. These contrary sayings will hardly stand together: unless he mean, the people's understanding, and no understanding, is all one thing.  
Origen, as he is here alleged, saith, that the very reading, or hearing of God's Word profiteth much, and rejoiceth the Angels both within, and about us, although we understand it not. For better understanding hereof, I must briefly note certain particular opinions, that this godly Father had of Angels, and heavenly powers. And to leave much that might be said, 
Origen in joshua hom. 23.  he held thus: that Angels have their offices allotted unto them diversely, some over trees, some over herbs, some over other things: that some have power to teach Grammar, some Logic, some Rhetoric, some other Sciences: 
Origen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 li. 3. Ca 3.  and that some others are appointed to guide, and guard us in this life, and shall appear before God, at the General judgement to yield account of our doings. 
Origen. in Numer. hom. 20.  By these it may appear, what Origen meaneth by the Angels, that, as he saith, be about us.  
His saying is very comfortable unto the simple mind, that delighteth in God's Word, although oftentimes not understanding the deep sense of it. Of reading the Scriptures, his purpose was to speak, 
M. harding wreasteth Origen from his purpose.  and not of having the Service, or Prayers in a strange tongue. Wherefore M. harding was the more to blame, thus to wrest his author to a wrong purpose. Origen oftentimes exhorted the people to the reading of the Scriptures. Upon isaiah the Prophet he writeth thus: 
Origen. in isaiah. ho. 2.  utinam omnes faceremus illud, quod scriptum est, scrutamini Scripturas. I would, we would all perform, that is written, Search the Scriptures.  
In this place upon joshua, 
Origen. in joshua ho. 20.  he layeth this objection against himself. It may be said, The Scriptures be hard. He answereth, Yet, that not withstanding, if thou read them, they shall do thee good. For the Lord jesus Christ, if he find us occupied in the Scriptures, and exercised in the study thereof, not only vouchsafeth himself to be refreashed, and fed in us, but also seeing such a banquet prepared, bringeth with him his Father unto us. In the end he concludeth thus: Haec idcirco diximus, ne fastidium capiamus audientes Scripturas, etiamsi eas non intelligamus. These things have I said, that we loath not to hear the Scriptures, although we understand them not. And thus much Origen spoke, not of the Grammatical, or plain understanding of the Scriptures, that riseth of the letter, but of the Allegory, or profound sense, whereunto the unlearned can not well attain. For so he expoundeth his own meaning, writing upon the Gospel of S. Matthew. 
Origen. in Matth. tract. 26.  Etiam illi saluantur, qui Literam evangelii, hoc est, simplicem narrationem sequuntur. Sola enim narratio simplex sufficit simplicioribus ad salutem. Even they be saved that follow the Letter, that is to say, The plain story of the Gospel. For only the simple story is sufficient unto the salvation of the simple. So far forth may the unlearned have profit by reading of the Scriptures, although he further understand them not. So likewise saith S. Augustine: 
August. in Psalm. 119.  Qui diligit Legem Dei, etiam, quod in ea non intelligit, honorar. Who so loveth the Law of God, honoureth in it even that thing, that he understandeth not. Likewise he confesseth of himself, that at his first entry into the Faith of Christ, he received great profit by reading the Epistle of S. Paul unto the Romans, 
August. Confess. li. 7. Ca 12.  although he were not then able thoroughly to conceive the meaning of it: And further that by the Counsel of S. Ambrose he read the Prophet isaiah: 
August Confess. li. 9 Ca 5.  And all though he fully understood him not, yet was he thereby made the meeter to receive the Grace of God. The like also writeth S. Jerome by way of Prophecy, of the later days before the coming of Christ. In adventu Messiae populus elevabitur, 
Hieronym. in Nahum Ca 3.  & prophetabit, qui sub Magistris antè fuerat consopitus, & ibunt ad montes scripturarum: Ibi invenient montes Mosen, & joshua filium Nave, montes Prophe●as, montes Novi Testamenti, Apostolos, & Euangelistas: Et cùm ad tales montes confugerit, & in huiusmodi montium fuerit lectione versatus, si non invenerit qui eum doceat, tamen illius studium comprobabitur, quòd confugerit ad Montes. At the coming of Messiah, the people shallbe lifted up, and shall prophecy, that before lay asleep under their Masters: and they shall go to the Mountains of the Scriptures: and there shall they find Mountains, Moses, and joshua the son of Nave, the Mountains of the Prophets, the Mountains of the New Testament, the Apostles, and the Evangelists. And when they shall flee to such Mountains, and shallbe occupied in the reading thereof, if they find not one to teach them, yet shall their endeavour, and good will be allowed, for that they have fled unto the Mountains. This may the simple have profit by the reading of the Scriptures, albeit he fully understand them not: thus be the Angels delighted: thus is the Devil molested and grieved with the same: as Origen himself witnesseth by these words: Daemonibus super omnia est tormentorum genera, & super omnes poenas, 
Origen. in Numer. hom. 27.  si quem videant Verbo Dei operam dare, scientiam Divinae Legis, & Mysteria Scripturarum intentis studijs perquirentem. Unto the Devils it is a grief above all kinds of torment, and above all pains, if they see any man labour the Word of God, seeking with earnest mind the knowledge of God's Law, and the Mysteries of the Scriptures.  
S. Augustine, as M. harding allegeth him, saith, 
August. in prologo in librum psalm.  The Psalm chaseth away Devils: But S. Augustine giveth not such power unto a Psalm pronounced only with the lips, in a strange unknown tongue: but unto a Psalm understanded, & believed, and pronounced from the heart. For, to say, The Word of God only because it is written, or spoken, is available of 〈◊〉 without understanding, as M. harding seemeth to say, is a superstitious, and a jewish kind of folly.  
Chrysostom saw, & reproved the superstition thereof in his time by these words: 
Chrysostom. in Matthae. in opere imperfecto hom. 43.  Quidam Sacerdotes partem aliquam evangelii alligant circa collum. Dic Sacerdos insipiens: Nun quotidiè evangelium in Ecclesia legitur, & auditur ab hominibus? Cui ergo in auribus posita evangelia nihil prosunt, quomodo eum poterunt circa collum suspensa saluare? Vbi est virtus evangelii? In figuris literarum, an in intellectu sensuum? Certain Priests there be, that bind a piece of the Gospel about their necks. Tell me thou foolish Priest: Is not the Gospel every day read, and heard of men in the Church? If the Gospel do not profit a man being put in his ear, how then can it profit him being tied at his neck? For wherein resteth the power of the Gospel? In the form of the letters, or in the understanding of the sense? So may we say unto M. harding: Wherein resteth the power of the Psalms, wherewith the Devil is vanquished? In the bare sound of the words, or in the sense, and meaning of the same? Certainly S. Augustine saith, 
August. tracta. 80. in johan. Basil. in psalm. 29.  The word of God worketh in our hearts, non quia dicitur, sed quia creditur: Not because it is spoken, but because it is believed. Likewise saith S. Basile, Non qui ore profert verba Psalmi, Psallit Domino: sed quicunque de puro cord proferunt Psalmodiam. He singeth not unto the Lord, that uttereth the words of the Psalm: but they that from a pure heart pronounce the Psalmody: Likewise Origen, 
Origen. in Matth. tract. 25.  Fiduciam habet ad Deum, non propter Verba Orationis, vel Psalmi, quamuis videantur bene composita, & de Scriptures electa: sed quia altare cordis sui bene construxit. He that prayeth, hath trust in God, not for the words of his prayer, or of the Psalm, although they seem to be well made, and chosen out of the Scriptures: but because he hath well made up the Aultare of his heart. This was Origens' whole, and only purpose. He exhorteth not the people to hear Service in a strange language. Neither is M. Harding able to show, that there was any such Service in the whole Church of God, either then in Origens' time, or within four hundred years after him. Only he encouraged the people to read the Scriptures, yea although they were not able to reach the bottom of them: as it plainly appeareth by his own words following: In Scriptures Sanctis est vis quaedam, quae legenti etiam sine explanatione sufficiat. In the holy Scriptures there is a certain virtue sufficient for the Reader, yea although they be not expounded. And therefore he allegeth these words of S. Paul, 
1. Cor. 14.  My spirit prayeth, but my sense is without fruit: not to warrant M. hardings strange order of prayer, which neither S. Paul, nor Origen himself ever knew, but only to show, that as God of his mercy helpeth our weakness in praying, so likewise in reading the Scriptures, he helpeth our weakness in understanding. S. Paul saith, 
Roman. 8.  Quid Oremus, quemadmodum oporteat, nescimus: sed ipse Spiritus postulat pro nobis gemitibus inenarrabilibus. We know not what to pray, as it is meet for us to pray: But the Spirit of God entreateth for us with sighs, that cannot be expressed. Thus, saith Origen, The Angels of God delight to see us praying: thus they delight to see us reading. But if they delight only to see us pray, or hear in a strange tongue, we know not what, as M. harding would gather, then are they the Angels of Darkness, and not of God.  
Out of this place of Origen M. harding gathereth these reasons: The Angels are delighted to hear us read, or pray, although we of our weakness know not thoroughly, what we speak: Ergo, the people in Origens' time had the Common Service in a strange tongue.  
The error or fraud hereof may the better appear by that, I have before declared. It is called Fallacia ab Amphibologia, that is, of the doubtful taking of one word. For this word (Understanding) hath two significations. For we understand the words, & we understand the meaning of the words. Origen saith, the people understood not the meaning of the Scriptures: Ergo, saith M. harding, they understood not the words of the Scriptures. Again, Origen saith: They had no full, and perfit understanding: Ergo, saith M. harding, They had no understanding at al. And therein standeth the falsehood of his argument. And again, The words that Origen writeth of Reading the Scriptures, M. harding applieth the same to the Common Service: and so violently, and perforce altereth, and depraveth Origens' meaning, and concludeth one thing for an other. And thus this good Father is drawn in to prove that thing, that he never neither knew, nor did, nor willed to be done.   

M. harding. The .34. Division.  
I trust wise, godly, and steadfast men, who be not carried about with every wind of Doctrine, will be moved more with the authority of Origen, a man always in the judgement of all the Christian world accounted most excellently learned, then with the scorning of Caluine, who speaking of the ancient Latin Service used in England, and France saith, 
In institutionib.  Ad Ecclesiam ex sono non intellecto nullus penitus fructus redit: that of the sound not understanded, no fruit at all returneth to the Church: using that word of despite, that might better be spoken by a minstrel, of his Pipe and Taburret, then by a Preacher, of the Divine Service. Neither hereof with any milder Spirit speaketh his Disciple and Subminister Theodore Beza, the hot Minister of the deformed Churches of France. 
Confessionis Ca 4. sectione. 16.  Quaecunque preces ab aliquo concipiuntur eo idiomate, quod ipse non intelligat, pro Dei ludibrio sunt habendae. What prayers so ever be made (saith he) of any man in a tongue that he understandeth not, they be to be taken for a mockery of God. Who so ever here alloweth Caluine, and Beza, condemned of the Church, must condemn Origen, for this point never reproved or touched of any, that have not spared him where so ever they could charge him with any error. If all prayers made in an unknown tongue be a mocking of God, as Beza saith: then were the prayers uttered by miracle in the Primitive Church with tongues (which the utterers themselves understood not after the mind of Chrysostom) a mocking of God: For I see nothing, whereby they are excluded from his 87 
The .87. untruth. This general saying of Chrysostom is untruly reported.  general saying, and universal proposition. Verily, this teaching of Beza is not sound. I ween, if he were out of the protection of his deformed Churches, and convented before a Catholic Bishop, to give an account of this doctrine, he would step back, and revoke that rash saying again. For else he should seem to grant, that God gave at the beginning of the Church, the gift of tongues to be mockte withal: which were very absurd, and blasphemous. S. Paul wisheth that all the Corinthians spoke with tongues, but rather that they Prophesied.   

The B. of Sarisburie.  
I marvel much, what soundness of Doctrine M. harding can mean, having thus taken upon him to be the proctor of ignorance: or how he can well commend others for constancy, and steadfastness, finding himself with so light winds so often removed: or wherefore he should so highly commend that old Father Origen, at whose hands he findeth so small relief.  
That he thus bitterly chargeth that godly learned Father john Caluine, for saying thus, Of the unknown Service there redoundeth no manner profit unto the Church, 
Augustin. Confession. lib. 11. Ca 3.  it toutcheth many others more, & not him only. S. Augustine saith thus: Si Moses mihi Haebraea voce loqueretur, frustrà pulsaret sensum meum, nec inde mentem meam quicquam tangeret. If Moses should speak unto me in the Hebrew tongue (for that I understand it not) he should beat my senses in vain, neither should there any thing thereof enter into my mind. S. Chrysostom saith, 
Chrysostom. in 1. Cor. 14. homi. 35.  Nisi dixero quod percipi facilè, clareque, à vobis possit, sed linguarum munere praeditum me esse tantùm ostendam, nullum ex his, quae non intelligitis, fructum facientes abibitis, credo. Nam quae utilitas esse ex voce non intellecta potest? unless I speak that you may plainly and clearly understand, but only show myself to have the gift of tongues, ye shall depart away having no fruit of those things, 
No fruit.  that ye understand not. For, of a voice that ye know not, what profit can ye have? Again he saith, Et vos, nisi significantem sonum dederitis, verba vento, hoc est, nemini facietis. And you, unless ye utter a sound with understanding, ye shall speak to the wind, 
Speak to the wind.  that is to say, ye shall speak to no Body. And to pass by all others, Nicolas Lyra saith thus, Si tu Sacerdos benedixeris spiritu, id est, 
Nicol. Lyra in 1. ad Corin. 14.  absque hoc, quod populus intelligat, quid proficit populus simplex, & non intelligens? If thou being the Priest do bliss with thy Spirit, that is to say, if the people understand thee not, 
No profit.  what profit hath the simple people thereby, not understanding thee?  
Therefore as M. harding saith, M. Caluine in this point was a scorner, so might he as well have said, S. Augustine, S. Chrysostom, Nicolas Lyra, and others are all scorners.  
If all prayers, saith M. harding, made in a strange tongue be a mocking of God, as Beza saith, than were the prayers uttered by Miracle in the primitive Church with tongue, which the utterers themselves understood not, after the mind of Chrysostom, a mocking of God. This exposition of Chrysostom is very strange, and agreeth with few others: and yet is the same here by M. harding untruly reported. For Chrysostom saith not, that who so ever in the Primitive Church uttered the prayers with tongue, understood not himself, what he said, but plain the contrary. For thus he saith, 
Chrysost. 1. Cor. 14. hom. 35.  Linguis loquens se ipsum aedificat: quod quidem fieri non potest, nisi quae loquatur norit. He that speaketh with tongues profiteth himself: which cannot be, unless he understand what he saith. And he addeth further, Et hactenus quidem disputat de illis, qui ea, quae loquuntur, intelligunt. Hitherto S. Paul disputeth of them, that understand, what they say. Hereby it is plain, that M. hardings general proposition, is not generally true. But others, Chrysostom saith, there were, that abused the gift of tongues, and knew not themselves, what they said. And whether this were a mocking of God or no, let M. harding judge. Chrysostom saith, 
Eadem homilia.  It was a Confusion of the Church, a bragging, and ostentation of themselves: without consideration either of themselves, or of others: that such a one was Simon Magus: that such were the jews, that betrayed themselves unto the Devil. And S. Augustine compareth them unto Owselles, Pies, and Ravens, that cry, and chatter, they know not what.  
Therefore I doubt not but M. Bezaes' exposition will stand, both before God, and also before any good Catholic Bishop.   

M. harding. The .35. Division.  
If our new Masters condemn the Latin Service in the Latin Church, for that the people understand it not, thereof must it follow, that the English Service, so much of it as consisteth of david's Psaelmes, which is the most part, be also condemned. The like may be said of other Nations. For how many shall we find not of the people only, but also of the best learned men, that understand the meaning of them, in what tongue so ever they be set forth? 
Praefat. in Psalm.  S. Hilary compareth the Book of Psalms to a heap of keys, that be to open the doors of every house of a great City, laid together. Among whom it is hard to find which key serveth which lock, and without the right key no door can be opened. S. Augustine likeneth the people of Aphrica singing the Psalms, which they understood not, to Owselles, Popinjays, Ravens, Pies, and such other birds, which be taught to sound they know not what, and yet they understood the tongue they sang them in. And therefore he exhorteth them to learn the meaning of them at his preaching, lest they should sing not with human reason, 
The Latin Church. The Psalms.  (as it is before recited) but with voice only as birds do.   

The B. of Sarisburie.  
Al our matter is fully answered, and confuted: For M. Harding hath called us New Masters: even with the same authority, and spirit, that Haman said unto king Darius, 
esther. 13.  The jews troubled his country, and professed, and used a New Law. Certainly, our Doctrine is Christ's Doctrine, & hath the Testimony, not only of the Law, & the prophets, but also of the ancient Counsels, and Old Fathers.  
The greatest proof for the Latin Service, that M. harding can find, standeth upon the bare name of the Latin Church. And yet in that whole Church this day, there is not one nation, that either speaketh, or understandeth the Latin Tongue. Let M. harding only leave his porteous, and Latin Service: then hath he no further cause to brag of his Latin Church. For, as it now fareth, his Service taketh not name of his Church, but his Church of his Service. verily, as it is meet, the Service should be in Latin in the Latin Church: so is it meet, the Service should be in English in the English Church.  
We grant, the Psalms be hard, as it is alleged: for the deep senses, and high Mysteries, and secret prophecies of Christ, and of his Church therein contained. Besides that, M. harding hath found out a buntche of keys in S. Hilary, wherewith to shut out all the people. Not withstanding the right use of keys is rather to open, then to shut. Chrysostom 
Chrysost. in opere imperfecto in Mattha●. Ca 23. Tertull. contra Marcionem li. 4. Mattha●. 23.  saith, Clavis est Verbum scientiae Scripturarum, per quam aperitur hominibus ianua Veritatis. The key is the word of knowledge of the Scriptures, by the which the gate of the Truth is opened unto men. And Tertullian likewise saith, Clavis est interpretatio Legis, The key is the exposition of the Law. And therefore Christ saith, Woe be unto you ye Scribes and Pharisees, that shut up the Kingdom of God before men: for ye enter not yourselves, neither suffer others, that would enter. And thus they do, saith Tertullian, Docentes po●iùs praecepta, & doctrinas hominum, teaching rather the Commandments, and Doctrines of men. But if there be so many keys bound together, what if M. harding have miss in his choice, and have taken one key for an other?  
His reason standeth thus, The simple people understandeth not the deep meaning of the Psalms: Ergo, they understand nothing in the Psalms. By this key M. harding may happen to shut out himself. This is a false kind of reasoning, which in the Schools is called A secundum quid, ad simpliciter. For albeit the people understand not all the high Mysteries of the Scriptures, yet it followeth not, that therefore they understand nothing in the Scriptures. For in the Scriptures there is both Strong meat for men, and also Milk for Children: And in the same, saith S. Gregory, 
Gregorius in Epistola ad Leandrum.  the Elephant may swim, and the Lamb may wade a foot.  
And if the Psalms be hard in the vulgar Tongue, be they therefore easy in the Latin Tongue? Or if the Psalms be dark, must the people therefore have their Service in Latin?  
verily it appeareth both by David himself, & also by sundry Old Fathers, that the simplest of all the people were able to understand the Psalms. David exhorteth Young men, 
Psalm. 138.  and Maids, Old men, and Children, to praise the name of the Lord: 
Matthae. 21.  Children were able to receive Christ with Psalms, & to sing aloud, Blissed is he, that cometh in the name of the Lord, and applied the same aptly unto Christ. 
Hieronymus ad Marcellam.  S. Jerome saith, The poor husbandman song the Psalms at his plough: S. Basile exhorteth the artificer to sing Psalms in his shop. Appollinaris turned the Psalms into Greek verses, 
Basi. in psalmos.  that Children might learn them in the Schools. S. Chrysostom 
Chrysost. ad C●loss homi. 9  saith unto the Father, Teach thy Child to sing the Psalms. S. Augustine saith, Psalms 
The Psalms.  were purposely made, that young Men, and Children might learn to sing them. 
Prologue. in Psalmos.  Protogenes in the steed of poets fables, & other like things, gave david's Psalms to Children to expound. And that every of these understood, what they song, 
Theodoret. li. 4. Ca 19  it may appear by these words of S. Augustine, Simul & cantare videmur, & quod ad animae utilitatem pertinet, docemur. Both we seem to sing, 
In prologo in Psalmos.  and also with all are taught that thing, that is profitable for our soul. Therefore if any in Aphrica song, they knew not what, S. Augustine compareth them to Ravens, or Popinjays. But will M. harding thereof conclude thus, They that know not what they sing, sing like Ravens, or Popinjays, Ergo, the people ought to have their Service in a strange tongue?   

M. harding. The .36. Division.  
The rest of the Scriptures, whereof the Service consisteth, is, though not altogether so obscure as the Psalms, yet verily darker, and harder, then that the common people's gross and simple wits, may pierce the understanding of it, by hearing the same pronounced of the minister in their Mother tongue. And by this reason, we should have no Service at all gathered out of the Scriptures, for default of understanding.   

The B. of Sarisburie.  
The people, saith M. harding, is gross, and simple, and cannot understand the Scriptures, by hearing the same in their Mother Tongue: Ergo, they must hear it pronounced in the Latin Tongue: I trow, that they may the better understand it. This seemeth to be a very simple argument: & a gross ungentle opinion of the Simplicity of the people. God is not partial, 
james. 4.  neither hideth his truth from the Simple, because he is Simple: but from the proud, 
Psalm. 34.  and reprobate, because he is wilful: and specially chooseth the Simple of the world, 
1. Corinth. 1.  to confound the wise. The simplest and grossest of all them, that M. harding meaneth, 
john. 10.  is able to hear the voice of the shepherd, and to follow him: but the stranger, of whom he hath been deceived by double doctrine, he doubteth him, and refuseth him, and will not follow.   

M. harding. The .37. Division.  
And where as, of the Service in the Vulgar tongue, the people will frame lewd, and perverse meanings of their own lewd senses: so of the Latin Service, they will make no constructions either of false doctrine, or of evil life. And as 88 
The .88. untruth. For the vulgar Service increaseth devotion, as by sundry Authorities it shall appear.  the vulgar Service pulleth their minds from Private Devotion to hear, and not to pray, to little benefit of knowledge, for the obscurity of it: so the Latin giving them no such motion, they occupy themselves, whiles the priest prayeth for all, and in the person of all, in their Private prayers, all, for all, and every one for himself.   

The B. of Sarisburie.  
He, that understandeth what he heareth read, saith M. harding, hath his mind wandering, and is drawn abroad with vain imaginations. But who so understandeth not one word at all, neither what he heareth, nor what he speaketh himself, hath his mind closely fixed upon that he speaketh. Thus M. harding, as he hath made a new Divinity, so is he also bold to make a new Philosophy. For naturally, the mind understanding what it heareth, or readeth, and being attentive unto the same, hath less cause to wander, and stray abroad. S. Basile saith, 
Basil. in Psalm 28.  Lingua psallat▪ Mens autem scrutetur sensum eorum quae dicis: ut psallas spiritu, & psallas etiam mente. Let thy tongue sing: and let thy mind search out the meaning of that, thou speakest: that thou mayst sing with thy spirit, and sing also with thy mind.  
But, for as much as M. harding saith, the understanding of the Priest, is a hindrance unto Private Devotion, in favour whereof he utterly defaceth the public prayers, it shall behove us to consider, what the old Fathers have thought in that behalf. 
Prayers Common and private.  Chrysostom thereof writeth thus: Non aequè exoras, cùm solus Dominum obsecras, a●que cum fratribus tuis. Est enim in hoc plus aliquid, videlicet, concordia, conspiratio, copula amoris, & charitatis, & sacerdotum clamores. Praesunt enim ob eam rem Sacerdotes, ut populi orationes, quae infirmiores per se sunt, validiores illas complexae simul in coelum evehantur. 
Chrysost. de incomprehensibili Dei natura homi. 3.  Thou dost not so soon obtain thy desire, when thou prayest alone unto the Lord, as when thou prayest with thy brethren. For herein there is somewhat more, the concord, the consent, the joining of love and charity, and the cry of the Priests. For to that end the priests are made overseers, that they being the stronger sort, may take with them the weaker prayers of the people, and carry them up into Heaven. 
Chrysost. in 2. ad Thessaly. hom. 4.  Likewise again he saith, Quod quis apud se ipsum precatus accipere non poterit, hoc cum multitudine preca●us accipiet. Quare? Quia etiamsi non propria virtus, tamen concordia multum potest. The thing, that a man can not obtain praying by himself alone, praying together with the multitude he shall obtain. And why so? For although not his own worthiness, yet the Concord, and Unity prevaileth much. Thus then stood the order of Christ's Church: The whole multitude gave ear unto the Priest, and at the end of his prayer lifted up their voices unto heaven all together, and said, Amen: which voice oftentimes was so great, that, as it is afore said, S. Jerome likeneth it unto a thunder clap: S. Basile unto the roaring of the sea.: At that time, M. hardings Private Devotion, as it is now used in his Church, would have been called Private Superstition. And where as he thus strangely saith, Devotion is hindered by understanding, his own Doctor Nicolas Lyra saith otherwise, and condemneth him. 
Lyra in. 1. Corin. Ca 14.  Si populus intelligat orationem sacerdotis, melius reducitur in Deum, & devotius responder, Amen: If the people understand the prayer of the Priest, they are the better reduced unto God, and with more devotion they answer, 
In Novellis, De Ecclesiasticis diversis capitulis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Amen. The Emperor justinian, where he commandeth all Bishops, and Priests, to minister the Service with a lowdo voice, giveth this reason withal, Vt mentes audientium ad maiorem animi compunctionem, & ad reddendam Domino gloriam excitentur. That the minds of the hearers, may be stirred up to more devotion, and to render praise unto the Lord. And S. Basile saith, 
Basili. ad Clericos Naeocaesar.  Tanquam ab uno ore, & uno cord Confessionis Psalmum offerunt Domino: & verba poenitentiae eorum quisque propriè ascribit sibi. As it were from one mouth, and from one heart, they offer up unto the Lord the Psalm of Confession: and the words of repentance every of them applieth particularly unto himself. So likewise it is written in the Prologue 
Prologus in Augustin. super Psalmos.  before S. Augustine upon the Psalms. Quomodo debi●è potest Deo psallere, qui ignorat quid psallat? How can he sing duly (or devoutly) unto God, that knoweth not, what he singeth? It is thought by these, not withstanding M. hardings contrary, and Private judgement, that the understanding of the Public Service is no hindrance unto devotion: and their authority in this case may serve, unless M. harding will condemn them altogether, as he doth others, for New Masters.   

M. harding. The .38. Division.  
89. 
The .89. untruth. For the Service in the vulgars' Tongue never was cause of Schism, or Heresy.  The Nations that have ever had their Service in the Vulgar Tongue, the people thereof have continued in Schisms, errors, and certain judaical observances, so, as they have not been reckoned in the number of the Catholic Church: As the Christians of Moschovia, of Armenia, of Prester john his land in Ethiopia. 
In epistola ad Graecos.  Bessarion asking by way of a question of the Greeks his country men, what Church that is, against the which Hell gates shall never prevail: answereth himself and saith: Aut Latina, aut Graeca est Ecclesia: tertia enim dari non potest. Siquidem aliae omnes haeresibus sunt plenae, quas sancti Patres, & Generales Synodi condemnarunt. Either it is the Latin, or the Greek Church: for there is no third that can be granted. For all other Churches be full of Heresies, which the holy Fathers, and General Counsels have condemned. Wherefore of these Churches no example ought to be taken for Service in the Vulgar Tongue: as neither of the Churches of Russia, and Moravia, and certain other, to whom above six hundred years passed, it was granted to have the Mass in the slavons Tongue, through special licence thereto obtained of the see Apostolic, by Cyrillus and Methodius that first converted them to the Faith. Which manner of Service, so many of them as be Catholic, for good causes have left, and used the Latin, as other Latin Churches do. Concerning the rest yet keeping their Slavon tongue, beside other errors and defaults, for which they are not herein to be esteemed worthy to be followed, we may say of them, the words of Gregory Nazianzene. Privilelegia paucorum, non faciunt legem communem: The Privileges of a few, make not a thing lawful in common.   

The B. of Sarisburie.  
This argument seemeth to hold thus: Service in the Vulgar Tongue, is cause of Schisms, and errors: Ergo, within six hundred years after Christ, it was ministered in some place in a tongue unknown unto the people. The force of this Conclusion is evident: A very child may soon see through it. If the Antecedent were true, then should the jews, the Greeks, and the Latins, which evermore had their Service in the vulgar Tongue, for that cause have been full of Schisms, and errors. S. Augustine, S. Jerome, & other Fathers say, that pride, and wilfulness of mind: Tertullian saith, 
Tertull. contra Hermogenem.  that Knowledge of Philosophy, and affiance of learning, hath caused division and heresies in the Church, and therefore calleth the Philosophers the patriarchs of Heretics. 
Concil. Toletan. 4. Ca 24.  The Bishops in the Council of Toledo say thus: Ignorantia est ma●er omnium errorum. Ignorance is the Mother of all error. But that the understanding of the Common Service was ever thought the cause of Schism, or error in the Church, I think it was never either written, or spoken by any old Doctor, 
Epiphan. De Haeresibus.  either Greek, or Latin: or jew, or Gentile. Epiphanius reckoneth up four score sundry Heresies, that had been before his time: S. Augustine 
Augustin. ad Quoduult deum.  reckoneth four score and niene. Yet do they not say, that any one of all those Heresies, ever sprang of understanding the Common Service. No man would say thus, but M. harding: neither will M. harding thus say, when, faction, and contention laid apart, he shall either say that he knoweth: or have regard to that he saith.  
touching the Christians, which be in infinite numbers in Moschovia, Armenia, Ethiopia, and else where, whom upon very short advise, he hath condemned altogether for Schismatics, if he would have credit given unto his tale, it would have behoved him, both to have declared their particular errors, and Heresies, and also substantially to have proved, that their vulgar Service gave occasion unto the same.  
The Christians of Russia, and Moravia, saith M. harding, afterward upon good causes received the Latin Service. How be it, of all these good causes he uttereth none. But after Cyrillus, and Methodius, by long preaching, and great pains had converted them to the Faith of Christ, and for the better continuance of that they had begun, were desirous, that the people so converted might have their Common Service in their mother tongue, and the matter stood in suspense at Rome, in the Consistory before the Bishop there, and his Cardinals, a voice was heard by an Angel from Heaven, 
Aeneas Syluiu● historiae Bohaemicae Ca 13.  Omnis Spiritus laudet Dominum: & omnis lingua confiteatur ei: Let every spirit praise the Lord: and let every tongue make confession unto him. By this story it appeareth, the Angel of God from heaven was author, that these Nations should have their Service in their Common Tongue.  
Now, if M. harding be able to show, that either evangelist, or Angel, or voice from heaven, ever willed them to leave their own natural speech, and to use the Latin, then may he say, they had good causes so to do. Bessarions authority in this case cannot seem great: both for other sundry causes, which I leave, and also for that he lived at the least, fouretiene hundred years after Christ, and being out of his own country, and created Cardinal, and Bishop of Tusculum, he manifestly flattered the Bishop of Rome.   

M. harding. The .39. Division.  
Wherefore to conclude, seeing 90 
The .90. untruth. The contrary is sufficiently proved in the .15. Division of this Article.  in six hundred years after Christ, the Service of the Church was not in any other, then in the Greek, and Latin tongue, for that any man is able to show by good proof, and the same not understanded of all people: seeing the authorities by M. jewel alleged, import no necessary argument, nor direct commandment of the Vulgar Tongue, but only of plain and open pronouncing, and that where the tongue of the Service was understanded: seeing the Church of the English Nation had their Service in the Latin tongue to them unknown, well near a thousand years pas●e: seeing the place of S. Paul to the Corinthians, either pertaineth not to this purpose, or, if it be so granted, for the diversity of states of that, and of this our time, it permit●eth a diversity of observation in this behalf, 
A heap of untruths laid together.  though some likeness and resemblance yet reserved: seeing great profit cometh to the faithful people having it so as they understand it not: Finally, seeing the examples rehearsed herein to be followed, be of small authority, in respect either of antiquity, or of true Religion: As the bold assertion of M. jewel is plainly disproved, so the old order of the Latin Service in the latin Church, whereof England is a Province, is not rashly to be condemned: specially whereas 91 
The .91. untruth, For the first preachers of the faith in this ●●lande were Greeks, and Hebrewes, and not latins.  being first committed to the Churches by the Apostles of our Country, and the first Preachers of the Faith here, it hath been authorized by continuance almost of a thousand years without control, or gain saying, to the glory of God, the wealth of the people, and the procuring of help from heaven always to this land.  
And to add hereunto this much last of all, though it might be granted, that it were good, the Service were in the Vulgar tongue, as in English for our country of England: Yet doubtless good men, and zealous keepers of the Catholic faith, will never allow the Service devised in King Edward's time, now restored again, not so much for the tongue it is in, as for the order itself, and disposition of it, lacking some things necessary, and having some other things 92 
The .92. untruth, joined with a slander. Our Service containeth nothing contrary to the faith.  repugnant to the Faith, and custom of the Catholic Church.   

The B. of Sarisburie.  
Here M. harding, it appeareth, ye begin to mislike your own dealing, that after so many words, and so great a countenance of learning, ye should be found so nakedly, and so unsensibly to deceive the people. And therefore having no manner Authority of ancient Council, or Doctor to allege against the English tongue in the Church of England, yet least in the end, having said so much, ye should seem to say nothing, ye begin to find fault with the order of our Service, and without any manner of proof ye say, there are many things therein contained, contrary to the Catholic Faith: and so contrary to your own knowledge, ye maintain one untruth by an other.  
You know, that we serve God according to his holy word, and the order of his Primitive Church. 
Tertull. in Apologetico.  For (As Tertullian saith, the Christian people did in his time) Coimus ad divinarum Scripturarum commemorationem, si quid praesentium temporum qualitas aut praemonere cogit, aut recognoscere. Certè fidem sanctis vo●●bus pascimus, spem erigimus, fiduciam figimus. We meet together to hear the rehearshal of the holy Scriptures, if the state of the present time do force us either to forewarn any thing, or else to call any thing to remembrance. Verily we feed our Faith with those holy words, we confirm our hope, we assure our trust. We minister the holy Sacraments in pure, and reverent sort: we Baptize in the name of God the Father, the Son, & the Holy Ghost: we receive the Sacrament of Christ's Body and Blood from the Holy Table: we make our humble Confession, and fall to the ground, and pray all together, with one heart, and one voice, in spirit, and truth: and specially we pray for you, and for such others, that ye may consider from whence ye are fallen, and repent yourselves, and return to God: we Excommunicate open offenders: we receive again them that show themselves penitent: we instruct our youth in the Faith of Christ: we make collections, and provide charitably for the poor. Of all these things, what one thing is contrary to the Catholic faith? 
Sapien. 1.  O M. harding, it is written, The mouth that lieth, destroyeth the soul: 
Mathaei. 12.  And Christ saith, The Blasphemy against the holy Ghost, shall never be forgiven, neither in this life, nor in the life to come.  
Now, good Christian Reader, for the better contenting of thy mind, I beseech thee to look back, and to consider the whole substance of all, that M. harding hath laid in for proof of this Article, what weight it beareth, and how well it serveth to his purpose. He hath entreated largely of singing in the Quire, at what time, and where it first began: and likewise hath proved by a great long discourse of situation of countries, and diversity of tongues, that neither all the east part of the world understood the Greek, nor all the people of Aphrica, Mauritania, Spain, and France understood the Latin: which labour in this case was nothing needful. But that all the Nations of the East part had their Service in the Greek tongue, and that all the people of Aphrica, Mauritania, Spain, and France had their Service in the Latin tongue, which thing only stood in Question, and therefore was only to be proved, he hath hitherto utterly left unproved. touching the Public Service within this Ilelande, the story of Augustine of Rome, and Edda, and Putta, and other poets, and singing men, as I have showed, standeth him in small steed. Contrary to his own knowledge he saith, that the fouretéenth Chapter of S. Paul to the Corinthians cannot necessarily be applied to this purpose: And further he saith, that even from the Apostles time, the Priest evermore made his Prayers in the Quire, far of from the hearing of the people: That the ignorant people understandeth the Latin Tongue, although not in most exact wise, or perfitly: That they are now better instructed in the Articles of the Faith, than they were in the time of the Apostles: That it is sufficient for them now to be taught by Gestures, and Ceremonies: and that they have great profit by hearing their Service, although they know not what they hear. Again he saith, that the Greek, and Latin be learned tongues, and therefore all the Service of the Church throughout the whole world, aught to be ministered in one of them: That all the Psalms, and all other Scriptures are hard, and far pass the capacity of the people: That understanding of the matter causeth the mind to wander: and to be short, that prayer in the Common tongue, that evermore bred Schisms, and Divisions in the Church.  
He hath openly falsified Strabo, justinian, Origen, Chrysostom, and others, and hath forced them to say the thing, they never meant.  
This is the whole summary of all that he had to say. Hereof he would seem to conclude, that within the first six hundred years after Christ, the Common Service was ministered openly in a tongue unknown unto the people: Albeit he hath hitherto alleged neither Scripture, nor Council, nor Decree, nor Doctor, nor Example, or Practise of the Primitive Church to prove the same.  
Of the other side, 
justinian. Lyra. & Thom.  it is sufficiently proved of our part, that the fouretienth Chapter to the Corinthians must of necessity belong to the use of Common prayers: and that in the Primitive Church, the Service was every where Ministered in the vulgar Tongue, and that the Priest and the people prayed all together: I have proved, not only that the Nations, that understood Greek, or Latin, had their Service in the Greek, or Latin tongue, but by Theodoretus, Sozomenus, S. Ambrose, and S. Jerome, that the Syrians had their Service in the Syrian tongue: by S. Ba●●le, that the Egyptians had their Service in the Egyptian tongue: The Lybians, the Thebans, the Palestines, the Arabians, & the phoenicians, each of them in their own tongue: by Origen, that all Barbarous people had their Service in their several Barbarous tongues: by Sulpitius, that the people of France, then called Gallia, had their Service in the French tongue. S. Jerome saith, Vox quidem dissona, sed una Religio. Tot penè psallentium chori, quot gentium diversitates. The voice is divers, but the Religion is alone. There be well-near so many companies of people singing, 
H●eronym ad Marcellam.  as there be diversities of Nations. To be short, I have proved by S. Chrysostom, and by Lyra, and others, that there can no manner profit redound unto the people, of prayers made in a strange tongue.  
seeing therefore M. hardings Doctrine standeth upon so simple grounds, as I have showed, and serveth only to maintain ignorance, and the kingdom of darkness, it is now thy part, gentle Reader, to judge indifferently between us, both how justly he hath coloured the same with such a face of antiquity, and also how truly, and substantially he hath answered my assertion.  
FINIS.    

THE FOURTH ARTICLE, 
Universal Bishop.  OF THE SUPREMACY.  

The B. of Sarisburie.  
Or that the Bishop of Rome was then called an universal Bishop, or the head of the universal Church.   

M. harding. The .1. Division.  
BY what name so ever the Bishop of Rome was called within six hundred years after Christ's Ascension, this is clear, that his Primacy, that is to say, Supreme power, and authority over and above all Bishops, and chief government of all Christ's flock, in matters pertaining to Faith, and Christian Religion, was then 93 
The .93. Untruth, for there was no such power confessed. Not one at al.  acknowledged and confessed. Which thing being so, whether then he were called by either of those names that you deny, or no: it is not of great importance. And yet for the one of them somewhat, and for the other, an infinite number of good authorities may be alleged. But thereof hereafter.   

The B. of Sarisburie.  
touching these glorious Names, and Titles wherewith the Bishop of Rome hath long sithence furnished, and beautified his estate, M. harding seemeth in part willingly to yield: claiming nevertheless the Supreme Power, and Universal Authority unto the See of Rome, and that even from the Apostles time: notwithstanding it was as easy a matter for Christ to give Peter the power and Title both together, as to give him the power alone without the Title. But to avoid error that might grow by mistaking of words, him we call the Universal Bishop, 
Extra. De elect. & Electi ptante. Solitae.  or the Head of the Universal Church, that hath authority above all General Counsels, and fullness of power to expound the Scriptures: to whose determinations the whole Church of God must of necessity submit itself without contradiction: 
De Maiorit. & obedien. unam Sanctam. 9 Quaest. 3. Nemo.  whom neither Emperor, nor King, nor Clergy, nor the whole Universal people, in any wise may control, what so ever he do: unto whom all Appeals aught to lie from all places of the world: and who, wheresoever he happen to be, hath the full jurisdiction of a Bishop. That ever any such Superiority, or Universal power was given by Christ to the See of Rome, it will be to much for M. harding well to prove.  
But, where as the Bishop there so ambitiousely craveth to be known, and taken for the Universal Bishop, and Head of the Universal Church, happy is he, if he do the duty of one particular Bishop, and be found but a member of Christ's Church. S. Gregory 
Gregor. in Caten. in Matthae. Ca 16.  saith, Aduersus quem portae praevalent Inferorum, ille néque petra dicendus est, supra quam Christus aedificat E●clesiam, néque Ecclesia, neque pars Ecclesiae. He, against whom the gates of Hell do prevail (as they have often against the Bishop of Rome) neither may be called the Rock, whereupon Christ doth build his Church, nor the Church, nor any part of the Church.  
Certainly, touching these vain Titles, the same Ancient Father S. Gregory saith, Ego fidenter dico: quisquis se universalem Sacerdotem vocat, 
Gregor. li. 4. ●●pist. 34.  vel vocari de●iderat, in elatione sua Antichristum praecurrit: I speak it boldly: who so ever, either calleth himself the Universal Bishop, or desireth so to be called, in his pride he is the ●orerenner of antichrist.   

M. harding. The .2. Division.  
Now concerning the chief point of this Article, which is the Primacy of the Pope Peter's successor, 
De jure divino.  First, it hath been set up and ordained by God, 
A heap 〈◊〉 vntruethe●.  so as it standeth in force jure divino, by God's law, and not only by man's law, the Scriptures leading thereto. Next, commended to the world, by decrees of Counsels, and confirmed by edicts of Christian Emperors, for avoiding of Schisms. Furthermore, confessed and witnessed by the holy Fathers. Again, found to be necessary by reason. Finally, used and declared by the event of things, and practise of the Church. For proof of all this, so much might easily be said, as should serve to a whole volume.   

The B. of Sarisburie.  
Here M. harding saith, He will trip, & Dance lightly over this Article. And therefore notwithstanding he would seem to hold De jure divino, that is by the Scriptures, yet for haste he allegeth not any one word of the Scriptures, as of himself, but only upon the report and credit of others. Howbeit Pope Zosimus in all that long contention, 
Zosimus in Concil. Aphricano.  he had with the Bishops of Aphrica, touching these matters, never alleged any word of the Scriptures, but only the Council of Nice, which he himself had falsified. And Meltiades writing hereof to the Bishops of Spain, 
Meltiades in epist. ad ●pis. Hispani●e.  seemeth to claim only by Custom, and not by any right of God's Word.  
Nevertheless since that time, they have found out sundry places of the Scriptures to avouch their Title, 
john. 17.  and have forced the same to serve their purpose. Christ saith, 
Matth. 28.  All power is given to me: Hereof Stephanus the Bishop of Patraca concludeth thus: 
In Concil. Lateran. sub Leone.  Ergo in Papa est omnis potestas supra omnes potestates tam Coeli, quàm terrae. Therefore in the Pope is all power above all powers, as well of Heaven, as of earth. Some others there be that reason thus: 
Reginal. Polus adversus H. 8. Regem Angliae. De Maiori. & obedien. unam Sanctam. 1. Corinth. 2.  Peter entered into the Grave before john: Peter drew his Net full of Fish: unto Peter Christ said, Confirm thy brethren: Ergo, The Pope is head of the Church. Bonifacius the eight saith, In principio creavit Deus Coelum, & terram: non in principijs: God made Heaven, and earth, in the beginning: and not in the beginnings, as in many: And again, Spiritualis omnia dijudicat, He that is spiritual judgeth all things: Ergo, The Bishop of Rome ought to have an Universal power over all the world. By these, and other like authorities of the Scriptures they conclude, that the Pope holdeth his authority, not by any ordinance of man, but De jure divino, That is, even by the right of God's undoubted Law. And therefore Pope Bonifacius determineth the matter in this wise to hold for ever: Declaramus, Dicimus, Definimus, Pronuntiamus, omninò esse de necessitate salutis omni humanae creaturae, 
De Maior. etc. Vt suprà.  subesse Romano Pontifici. We declare, say, determine, and pronounce, that undoubtedly it standeth upon the necessity of Salvation, for every mortal creature, 
Glosa ibidem.  to be subject to the Bishop of Rome. Likewise saith the Gloze upon the same: Quicquid saluatur, est sub summo pontifice. What so ever is saved, is under the highest Bishop. If ●●ese claims be good, it is no hard matter to hold by Scriptures.  
But, 
Math. 16.  for as much as they seem to make greatest account of these words of Christ, 
Mark. 8.  Thou art Peter, and upon this rock I will build my Church, Therefore for answer hereunto, 
Luke. 9  understand thou good Christian Reader, that the Old Catholic Fathers, 
1. Corinth. 10.  have written & pronounced, not any Mortal man as Peter was, 
Gregor. Nyssen. in Testimonijs delectis exveteri testam.  but Christ himself, the Son of God to be this Rock. Gregorius Nyssenus saith, Tu es Petrus etc. Thou art Peter, and upon this Rock I will build my Church. He meaneth the Confession of Christ: for he had said before: Thou art Christ, the Son of the living God. So saith S. Hilary, Haec est una fo●lix fidei Petra, 
Hilar. de Trini. ●i. 2.  quam Petrus ore suo confessus est. This is that only Blessed Rock of Faith, that Peter confessed with his mouth. Again he saith: Upon this Rock of Peter's Confession, 
Hilar. de Trini. li. 6.  is the building of the Church. So Cyrillus, Petra nihil aliud est, quàm firma, & inconcussa Discipuli Fides. The Rock is nothing else, but the strong, 
Cyril. de Trini. li. 4.  and assured Faith of the Disciple. So likewise Chrysostom, Super hanc Petran, id e●t, In hac Fide, & Confession aedificabo Ecclesiam meam. Upon this Rock, that is to say, 
Chrysostom. in Matthae. hom. 55. De Verbis Domini secundum Matthae. Serm. 13 Origen. in Matthae. tracta. 1.  upon this Faith, and this Confession I will build my Church. Likewise S. Augustine, Petra erat Christus, super quod fundamentum etiam aedificatus est Petrus. Christ was the Rock, upon which mundation Peter himself was also built. And addeth further besides, Non me aedificabo super te: sed te aedificabo super me. Christ saith unto Peter, I will not build me self upon thee: but I will build thee upon me. All these Fathers be plain: but none so plain as Origen. His words be these, Petra est, quicunque est Discipulus Christi: Et super talem petram construitur omnis Ecclesiastica Doctrina. Quod si super unum illum Petrum tantùm existimas aedificari totam Ecclesiam▪ quid dicturus es de johann Filio Tonitrui, & Apostolorum unoquoque? Num audebimus dicere, quòd adversus Petrum unum non praevaliturae sint portae Inferorum? An soli Petro dan●ur a Christo claves Regni Co●lorum? He is the Rock, who so ever is the Disciple of Christ: And Upon such a Rock all Ecclesiastical learning is built. If thou think, that the whole Church is built only upon Peter, 
Marc. 3.  what then wilt thou say of john, the Son of the Thunder, and of every of the Apostles? Shall we dare to say, that the Gates of Hell shall not prevail only against Peter? Or are the keys of the Kingdom of Heaven given only unto Peter? By these few it may appear, what right the Pope hath to claim his authority by God's word, and as M. harding saith, De jure divino. In deed touching the same words of S. Matthew, 
Hieronym. in Matthae. Ca 16▪ li. 3.  S. Jerome writeth thus, Istum locum Episcopi, & Presbyteri non intelligentes, aliquid sibi de Pharisaeorum assumunt supercilio. Bishops and Priests not understanding this place, take upon them some part of the proud looks of the Phariseis. And again he saith, Noverint Episcopi, se magis consuetudine, quàm dispositionis Dominicae veritate, Presbyteris esse maiores. Let Bishops understand, that they are greater than the Priests, more of Custom, then of the truth of God's ordinance. By this it appeareth, that the Bishop of Rome holdeth by Custom, and not, as M. harding saith, De jure divino.  
As for the Decrees of Counsels, the Edicts of Princes, the sayings of holy Fathers, the Necessity of Reason, and the Practice of the Church, how justly they be avouched by M. harding, they shallbe severally examined, as they come.   

M. harding. The .3. Division.  
But I in this treatise seeking to avoid prolixity, having purposed to say somewhat to this number of the other Articles, and knowing this matter of the Primacy to be already largely, and learnedly, 
Trippe.  handled of others: will but Trippe, as it were, lightly over at this time, and not set my fast footing in the deep debating and treating of it.  
First, as concerning the right of the Primacy by God's law, by these ancient authorities it hath been avouched. Anacletus that holy Bishop, and Martyr, S. Peter's Scholar, and of him Consecrated Priest, in his Epistle to the Bishops of Italy, writeth thus. In Novo Testamento post Christum etc. In the New Testament the order of Priests began after our Lord Christ of Peter, because to him Bishopric was first given in the Church of Christ, where as our Lord said unto him, Thou art Peter, and upon this Rock I will build my Church, and the gates of Hell shall not prevail against it: and unto thee I will give the keys of the kingdom of Heaven. Wherefore this Peter received of our Lord first of all, power to bind and to loose: and first of all he brought people to the faith by virtue of his preaching. As for the other Apostles, they received honour and power in like fellowship with him, and willed him to be their Prince, or chief governor.  
In an other Epistle to all Bishops, alleging the same text, for the Primacy of the see of Rome, speaking of the disposition of Churches committed to patriarchs, and Primates, saith thus most plainly. This holy and Apostolic Church of Rome, hath obtained the Primacy, not of the Apostles▪ but of our Lord and Saviour himself, and hath gotten the pre-eminence of power over all Churches, and over the whole flock of Christian people, even so as he said to blessed Peter the Apostle: Thou art Peter, and upon this Rock etc.   

The B. of Sarisburie. 
Epistles Decretal.   
The authorities here alleged are full of Fog, and false ground, and can abide no fault footing: and therefore M. harding Trippeth them so lightly over.  
touching this Epistle of Anacletus, and other like Epistles Decretal, I will only give a taste, and leave the judgement thereof unto the Reader.  
First one Petrus Crabbe the compiler of the Councils complaineth much, that the examples, from whence he took them, were wonderfully corrupted, and not one of them agreeing with an other, 
In admonitione ad lectorem, ante Decret. Liberij. Dist. 20. Decretales.  and expresseth the same by these words, Exemplarium intolerabilis nimiaque differentia, & depravatio.  
Again, Gratian himself upon good advise is driven to say, that all such Epis●les aught to have place, rather in debating of matter of justice in the Consistory, then in determining, and weighing the truth of the Scriptures.  
Besides this, neither S. Jerome, nor Gennadius, nor Damasus, nor any other old Father, ever alleged these Epistles, or made any account of them: nor the Bishops of Rome themselves, no not when such evidence might have stand them in best steed, namely in their ambitious contention for the Superiority over the Bishops of Aphrica.  
The contents of them are such, as a very child of any judgement, may soon be able to descry them.  
Clemens informeth S. james of the order, 
Clemen ●pis. 1.  and manner of S. Peter's death: yet it is certain, 
Hieronym. de Ecclesiast. Scriptoribus.  and Clement undoubtedly knew it, that james was put to death seven years b●●ore S. Peter.  
Antherus maketh mention of Eusebius Bishop of Alexandria, 
Another. Epis. 1.  and of Felix Bishop of Ephesus: yet was neither Eusebius, nor Felix, neither Bishop, nor borne all the time, that Antherus lived.  
Marcellinus saith, 
Macellin. Epis. 2. add Oriental.  The Emperor might not attempt to presume any thing against the Gospel: Yet was there then no Emperor alive, that understood Christ, or knew the Gospel.  
Marcellus writeth to the Emperor Maxentius, 
marcel. Epis. 2.  and chargeth him straightly with the authority of Clement: yet was Maxentius an Infidel, a cruel Tyrant, and a persecutor of the Church: and neither knew, nor cared for the name of Clement.  
Zephyrinus saith, 
Zephyrin. epis. 1.  Christ commanded his Apostles to appoint the threescore and twelve Disciples: 
Luc. Ca 10.  Yet S. Luke saith, Christ himself appointed them.  
S. Luke saith, 
Luc. 3.  john the Baptist gave this counsel to the Soldiers, Be ye contented with your wages etc. 
Meltiad. Epist. 1.  Yet Meltiades quite altereth the whole story, and nameth Christ in steed of john.  
It would be tedious, and needless, to open all: these few notes may suffice for a taste.  
Now touching this Anacletus, 
Anaclet. epist. 1.  whom M. Harding hath furnished with his titles, as though it were the very true Anacletus in deed, First he saith, Clemens was his predecessor: 
Irenaeus li. 3. ca 3.  Contrary wise, Irenaeus that lived immediately afterward, and Eusebius say, Anacletus was predecessor unto Clement. Whereby it may appear, that Anacletus wrote this Epistle, after that he himself was dead.  
He maketh mention of S. Peter's Church: yet was there no church built in the name of Peter, 
Dist. 93. juxta Sanctorum.  within three hundred years after Anacletus.  
Again, 
Anacleti Epis. 3.  he allegeth the Decrees and Canons of the old Fathers: His words be these, Haec ab antiquis Apostolis, & patribus accepimus: These things have we rece●ued of the Old Apostles, and ancient Fathers, as if the Apostles had been long before him: notwithstanding S. john the Apostle was yet alive, and Anacletus himself was one of the oldest Fathers.  
Although by that, I have thus shortly touched, the likelihood hereof may soon appear, yet I beseech thee, good Christian Reader, consider also these, and other like phrases, and manners of speech, which in these Epistles are very familiar, and may easily be found. Persecutiones patienter portare: pe●o ut pro me orare debeas: Episcopi obediendi sunt, non insidiandi: Ab illis omnes Christiani se cavere debent. Here is not so much, as the very congruity, and natural sound of the Latin Tongue. And shall we think, that for the space of three hundred years, and more, there was not one▪ Bishop in Rome, that could speak true Latin? And specially then, when all the whole people there, both women, and children were able to speak it naturally without a teacher? 
Extra. De res●riptis. Ad audientiam.  verily, the Pope himself saith, Falsa Latinitas vitiat rescriptum Papae. False Latin putteth the Pope's own writ out of credit.  
As for the substance and contents of these Epistles, they touch nothing, neither of the state of the Church in that time, nor of Doctrine, nor of Persecution, nor of Heresy, nor of the office of the Ministers, nor of any other thing, either agreeable unto that age, or in any wise greatly worthy to be considered.  
Al their drift is, by salsi●ieinge of the Scriptures, & by all other means, only to stablish the state, 
Anacle●i. epist. 1.  and Kingdom of the See of Rome. Anacletus thus inter●aceth the words of Christ, Super hanc Petram, id est, super Ecclesiam Romanam, aedifieabo Ecclesiam meam. Upon this Rock, that is to say, upon the Church of Rome, I will build my Church. And again, Romana Ecclesia Cardo, & Caput est omnium Ecclesiarum. Vt enim Cardine ostium regitur, 
Anaclet. Epist. 3.  ita huius sanctae Sedis authoritate omnes Ecclesiae reguntur. The Church of Rome is the Hook, and the Head of all Churches. For as the door is ruled by the Hook: so all Churches are ruled by th'▪ authority of this holy See (of Rome).  
Pope Stephanus saith, 
Dist. 79. Oportebat.  Hae● Sacrosancta Domina nostra Romana Ecclesia. This holy our Lady the Church of Rome.  
And what needed M. harding to allege only Anacletus, being so well stored of sundry others? For Pope Evaristus, Alexander, Sixtus, Teles●horus, Higinus, Pius, Anicetus, Soter, Eleutherius, Victor, and all the rest of the ancient Bishops of Rome, whose names have been abused to this purpose, agree in one. Al they are made to say, We are the Universal Bishops: we are the heads of the Universal Church: All appeals aught of right to lie to us: we cannot err: we may not be controlled: For it is written, The Scholar is not above his Master. If these authorities were sufficient, than were the case clear of M. hardings side. But he saw, they were forged, & full of untruth: and therefore he thought it best to trip so lightly over them. As for Anacletus himself, that was Peter's Scholar, and the rest of the ancient Bishops of Rome, they were holy men, and godly Fathers: and lived in continual persecution: and were daily taken, and put to death: and had no leisure to think upon these ambitious, and vain titles.   

M. harding. The .4. Division.  
S. Gregory writing to Mauritius the Emperor against john the Bishop of Constantinople, ambitiousely claiming, and usurping the name of an universal Bishop, proveth the Bishop of Rome succeeding in Peter's chair, to be Primate, and to have charge over all the Church of Christ, by Scriptures, thus: Cunctis evangelium scientibus liquer &c. It is evident to all that know the Gospel, that the Cure, and charge of the whole Church, hath been committed by the word of our Lord to the Holy Apostle Peter, 
joan. 2●.  prince of all the Apostles. For to him it is said, Peter, lovest thou me? 
Luc. 22.  Feed my sheep. To him it is said: Behold Satan hath desired to sift you as it were wheat, and I have prayed for thee, Peter, that thy faith fail not. And thou being once converted, strengthen thy brethren. To him it is said, Thou art Peter, and upon this Rock will I build my Church: and the Gates of Hell shall not prevail against it. 
Matth. 16.  And unto thee I will give the Keys of the kingdom of Heaven. And what so ever thou bindest upon earth, shallbe bound also in Heaven, and what so ever thou lowsest on earth, shallbe loosed also in Heaven. Behold he receiveth the keys of the heavenly Kingdom: 
Cura ei totius Ecclesiae & principatus committitur.  the power of binding and lousing is given to him: the charge of the whole Church and principality is committed to him. Thus far Gregory. 
M. Harding cutteth of, and corrupteth the words of S. Gregory, For it followeth immediately, Tamen P●trus universalis Apostolus nonvocatur.  But because our adversaries though without just cause, refuse the witness of the Bishops of Rome in this Article, as unlawful witnesses in their own cause, were they never so holy Martyrs, or learned Confessors: they may understand we are able to allege sundry other authorities to the confirmation hereof, that be above all exception.   

The B. of Sarisburie.  
If S. Gregory were now alive, he would charge M. harding with open injury: not only for altering his whole meaning, but also for mangling, and maiming his very words. M. Harding to prove, that the Bishop of Rome was called the Universal Bishop, allegeth these words of S. Gregory: 
Gregor. li. 4.  Ecce, Petrus claves Regni Coelorum accipit: 
Epist. 32.  Et potestas ei ligandi, soluendique tribuitur. Cura ei totius Ecclesiae, & principatus committitur. Behold Peter receiveth the keys of the Kingdom of Heaven. To him is given power both to bind, and to lose. The charge and chief rule of the Church is committed unto him. Thus far Gregory, saith M. harding.  
And why no farther? was he stayed with the Choynecough, and forced to break of his tale in the midst? But mark well, gentle Reader, and thou shalt see S. Gregory set to School, and kept in awe, and not suffered to utter one word more, than M. harding will give him leave. The next words that immediately follow in the same sentence, are these, Tamen Petrus universalis Apostolus non vocatur. Yet Peter is not called the Universal Apostle. 
Petrus vniuersa●lis Apostolus non vocatur.  M. harding saith, The Bishop of Rome was called the Universal Bishop. But S. Gregory even in the self same sentence, that M. harding hath here so hastily broken of, saith, Peter himself being the Apostle of Christ, yet was not called the Universal Apostle. And would M. harding have the world believe, that the Pope's power is greater, and more universal then S. peter's? These words M. harding thought good to nip of in the mids. Such is his dealing in the allegation of the Ancient Fathers. If I list to use his own terms, I might well call this Foystinge, or Cogging, or, I know not what. Certainly the holy Fathers in the Council of Constantinople say thus, Non convenit orthodoxis, 
Concil. Constantinopol. 8.  ita circumtruncatas Sanctorum Patrum voces deflorare. Haereticorum potiùs hoc proprium est. 
Actione 8.  It is n●t meet for Catholic men, thus to chop, and to pair the s●●einges of the holy Father's. It is rather the very property of Heretics.  
M. harding will say, Gregory misliked this name of Universal Bishop, only in john the Bishop of Constantinople, that so ambitiousely, & so greadily sought for it: and yet nevertheless claimed the same unto himself, as a title only belonging to the See of Rome: and that we therefore do wrongfully rack S. Gregory, forcing his words otherwise, than he ever meant. For answer hereunto it shall behove us to consider, both what S. Gregory hath written in general of this title, and also what special claim he hath laid unto it for himself.  
Thus therefore generally he writeth of it. Ego fidenter dico, quisquis se universalem sacerdotem vocat, 
Gregor. li. 4.  vel vocari desiderat, in elatione sua Antichristum praecurrit: quia superbiendo se coereris praeponit. 
Epist. 30.  I speak it boldly, who so ever calleth himself, Universal Bishop, or desireth so to be called, is in his pride the Forerunner of antichrist: because in his pride he setteth himself before others.  
Hac in re à fratre, & Con●acerdo●e meo contra Euangelicam sententiam etc. Herein my Brother and fellow Bishop doth against the meaning of the Gospel: 
Gregor. li. 4.  against S. Peter the Apostle: against all Church's: 
Epist. 34.  and against the ordinance of the Canons. In this pride of his, what other thing is there tokened, but that the time of Antichrist is even at hand? For he followeth him, that despising the equality of joy among the Angels, laboured to break up to the top of singularity, 
●sai. 14.  saying thus, I will advance my throne above the stars of Heaven: I will sit in the Mount of the Testament: even in the corners of the north: I will get me up above the light of the clouds, 
Greg. li. 4. Epi. 38.  and willbe like unto the highest. Again, Rex superbiae in foribus est, 
Sacerdotum est paratus exercitus.  etc. The king of pride is even in the Gates: and, a horrible thing to speak, an army of Priests is made ready. For now they play the Soldiers, and bear then heads on high, that were ordained to be Captains of humility.  
Again, 
Ita in manuscriptis, Meliùs quàm exitus.  I would have all men to be great, and honourable: so that there honour be no de derogation to the honour of God. For who so will be honoured against God, shall not be honourable unto me. Again, Neither may you say, that the using of this Title is nothing. For, if we bear this matter quietly, we overthrow the Faith of the whole Church. The agreeing unto this wicked Title, is the loosing of the Faith. 
Greg. li. 6. ep. 28.  Thus therefore S. Gregory judgeth generally of the name of Universal Bishop: 
Greg. li. 6. ep. 24  which name not withstanding the Bishops of Rome have sithence chosen, 
Greg. li. 4. ep. 3●.  and taken to themselves: that is to say, That it is Vain, and hurtful: the Confusion, the poison, and Utter, and Universal destruction of the Church: The corruption, and loosing of the Faith: against the holy Canons: against S. Peter the Apostle: against the very sense, and meaning of the Gospel: against all the Churches of God, and against God himself: that never good, or holy man would use such titles: that who so ever useth them, in so doing followeth Lucifer, and is the very Forerenn●r, and messenger of antichrist.  
Perhaps M. harding will say, This name belonged peculiarly, and only to the Bishop of Rome: and therefore Gregory reproved john the Bishop of Constantinople, for that he so presumptuousely, and by way of intrusion, claimed the same, as a right, and interest, that was not his. But S. Gregory calleth the same title of Universal Bishop, 
a Li. 6. Epist. 2.  Typhum superbiae: 
b Li. 4. Epist. 32.  Nomen nowm: 
c Li. 4. Epist. 38.  Vocabulum Temerarium, Stultum, 
d Li. 4. Epist. 32.  Superbum, Pompaticum, 
e Li. 4. Epist. 38.  perversum, 
f Li. 6. Epist. 24.  Superstitiosum, Profanum, 
g Li. 4. Epist. 39  Scelestum: 
h Li. 4. Epist. 38.  Nomen erroris: 
i Li. 4. Epist. 32.  Nomen singularitatis: 
k Li. 4. Epist. 39  Nomen vanitatis: 
l Li. 4. Epist. 39  Nomen Hypocriseos: 
m Li. 4. Epist. 39  Nomen Blasphemiae. That is to say, A puff of Arrogancy: A new name: a R●she, a Poolishe, a Proud, a pompous, a Perverse, a Superstitious, an ungodly, and a Wicked title: A name of error: a name of Singularity: a name of Vanity: a name of hypocrisy: and a name of Blasphemy. And doth M. Harding think, or would he have the world believe, that S. Gregory would ever take these names and titles from john the Bishop of Constantinople, to the intent to lay them upon his own See of Rome? Or is it likely, that M. Harding knoweth S. Gregory's mind, better than ever S. Gregory knew it himself? U●rily, S. Gregory not only misliketh these titles in others, but also disclaimeth the same from himself, and from his See of Rome for ever. 
Greg. li. 4. Ep. 32.  For thus he writeth, and his words be plain: Nullus Romanorum Pontificum hoc Singularitatis nomen assumpsit. None of the Bishops of Rome ●uer received this name of singularity. Nullus decessorum meorum hoc tam profano vocabulo uti consensit. None of my predecessors ever consented to use this ungodly name. 
Greg. li. 4. ep. 3●  Nos hunc honorem nolumus oblatum sucipere. We, being Bishops of Rome, will not take this honour being offered Unto Vs.  
And the reason that he forceth against the Bishop of Constantinople, may serve as well against the Bishop of Rome. 
Greg. li. 4. ep. 3●.  For thus he saith, Quid tu Christo universalis Ecclesiae Capiti, in extremi Iudi●ij dicturus es examine, qui cuncta eius membra●●bimet conaris universalis appellatione supponere? what answer wilt thou make unto Christ, that in deed is the Head of the Universal Church, at the trial of the last judgement, that thus goest about under the name of Universal Bishop, to subdue all his members unto thee? This is the very definition of an Universal Bishop. Thus the Bishop of Rome attempteth to subdue, the whole Church of God, & all the members of Christ unto himself. Therefore by S. Gregory's judgement, 
Gregor. li. 7.  he is the Forerenner of antichrist.  
And writing unto Eulogius the Patriake of Alexandria, he useth these words: Sanctitas vestra mihi sic loquitur, 
●pist. 30.  Sicut iussistis: Quod verbum jussionis, Pe●o, a meo auditu removete. Quia scio, quis sim, & qui sitis: Loco mihi fratres estis: moribus patres. Your holiness writeth thus unto me, As you commanded. This word of Commanding, I beseech you, take away from my hearing. For I know both what I am, and also what you are. 
Ibidem.  In place (or dignity) ye are my brethren, in life and manners, ye are my Fathers. Again he saith, Ecce in praefatione Epistolae etc. Behold even in the very preface of the Epistle, that you sent unto me, you have written the name of that Presumptuous title, calling me the universal Pope, notwithstanding I have forbidden it. I beseech your holiness to do it no more. For you do defraud yourself, when you give an other more, than reason would. The self same meaning M. harding might have found twice written, even in the same place of S. Gregory that he here allegeth, if it had pleased him to consider, either what went before, or else what followed immediately after. 
Gregor. li. 4.  Before, he writeth thus, Non mea causa, sed Dei est. Nec solus ego, sed to●a turbatur Ecclesia. 
Epist. 32.  Quia piae Leges: quia venerandae Synodi: quia ipsa Domini nostri jesu Christi manda●a Superbi, atque Pompatici cuiusdam sermonis inuentione turbantur. It is God's cause, it is not mine: Neither only I, but also the whole Church is troubled. For both the godly Laws, and the Reverend Counsels, and the very commandments of our Lord jesus Christ, are cumbered with the device of this proud pompous Title. Immediately after it followeth thus: Nunquid ego in hac re pijssime Domine propriam cau●am defendo? O my most Gracious Sovereign, do I herein defend mine own right? By these it may appear, that S. Gregory being Bishop of Rome, would not suffer the name of universal Bishop to be given, neither to any other Bishop, nor to himself.  
And where as S. Gregory saith, The charge and chiefty of the whole Church is committed unto Peter, 
●● Corinth. 11.  in the sense, it is spoken in, we deny it not. S. Paul likewise saith of himself in like sense: Incumbit mihi quotidiana cura omnium Ecclesiarum. There lieth upon me the daily charge of all Churches: 
●. Corinth. 11.  And further saith, I reckon myself to be nothing inferior in travail to the highest Apostles. And will M. Harding hereof reason thus, 
Peter had the charge of the whole Church: 
 Ergo, The Pope is an universal Bishop?   
Certainly S. Gregory saith, 
Gregor. li. 4.  Peter himself, notwithstanding he received the whole charge, 
Epist. 32  yet is he not called the universal Apostle. And can the Pope be that thing, that S. Peter him s●lfe could not be? 
Tamen universalis Apostolus non vocatur.   
S. Gregory driveth his reason thus: If this title of universality might belong to any man, it should chiefly belong unto S. Peter: But it belongeth not unto S. Peter: Therefore it can belong to no man.  
Hereby it is plain, that the Bishop of Rome challengeth this day, a title that S. Peter never had: that no holy, nor godly man would ever take upon him: that S. Gregory utterly refused, and detested, and called blasphemy. And yet will he seem to maintain his estate by the authority of this holy Father. If S. Gregory 
Gregor. li. 4.  wer● now alive, he would cry out, as he did to the Emperor Mauritius, O tempora: O Mores. 
The. 94. ●●truth. For S. Cyprian speaketh these word● of every several Bishop: not only of the Bishop o● Rome,  O what a time is this? O what manners are these? Thus much is M. harding furthered by the authority of S. Gregory. 
Epist. 3●●    

M. harding. The .5. Division.  
S. Cyprian declaring the contempt of the 93 High Priest Christ's Vicar in earth, to be cause of Schisms and Heresies, writeth thus to Cornelius Pope, and Martyr. Neque enim aliunde Haereses obortae sunt etc. Neither have Heresies, or Schisms risen of any other occasion, then of that, the Priest of God is not obeyed, and that one Priest for the time in the Church, and one judge for the time in steed of Christ, is not thought upon. To whom if the whole brotherhood, (95 
The .95. untruth, standing in the manifest corruption and falsifieinge of S. Cyprian.  that is the whole number of Christian people which be brethren together, and were so called in the Primitive Church) would be obedient according to God's teachings: 
S●cundum M●gisteria d●uina.  then no man would make a do against the College of Priests: no man would make himself judge, not of the Bishop now, but of God, after God's judgement, after the favour of the people declared by their voices at the election, after the consent of his fellow bishops: No man through breach of unity, and strife, would divide the Church of Christ: No man standing in his own conceit, and swelling with pride, would set up by himself abroad without the Church a new Heresy.   

The B. of Sarisburie.  
I● M. hardings cause were true, he would not avouch it with such untruth, and so often corruption of the holy fathers. If S. Cyprian writing this Epistle to Cornelius the Bishop of Rome, once name him either the High Priest: Or Christ's Vicar General in earth: Or Universal Bishop: Or Head of the Universal Church: Or say, that the whole Brotherhood of all Christian people ought to be obedient unto him, As M. harding untruly, and contrary to his owns knowledge expoundeth it: or if either his words, or his purpose of writing, may seem any way to lead to that end, then may M. harding seem to have some honest colour for his defence. Otherwise we may justly say, He racketh the Doctors, and forceth them to speak, what him listeth, to s●rue his t●rne.  
First, it is certain, that in all that Epistle, S. Cyprian never gave unto C●rnelius any such ambitious Title, but only calleth him by the name of Brother. For thus he saluteth him. 
Cyprian. li ●▪ epist. 3.  Cyprian unto his Brother Cornelius sendeth greeting: And maketh his entry in this wise: Dear Brother, I have read your letters. Thus S. Cyprian being Bishop of Carthage claimeth brotherhood, and equality with the Pope. One special occasion of his writing unto Cornelius, was this amongst others: Cornelius being Bishop of Rome, and having Excommunicate certain notorious wicked men, and afterward being threatened, and il used at their hands, began to faint, and to be weary of his office. S. Cyprian hearing thereof, wrote comfortably unto him, & willed him in any wise to proceed, and to deal boldly, & not to yield, considering it was God's cause, and not his aw●e.  
Among other words he saith thus: Christiani non ultrà aut durare, aut esse possumus, si ad hoc ventum est, ut perditorum minas & insidias pertimescamus. We can no longer continue, or be Christian men, if we being Bishops, once begin to shrink at the threats, and fetches of the ●icked.  
Upon occasion hereof he showeth, what hurt and confusion of Sects, & Schisms, ensueth in any Province, or Diocese, w●ere as the Bishop's Authority, and Ecclesiastical Discipline is despised. For every Bishop (saith S. Cyprian) within his own Diocese, is the Priest of God, and for his time, is a judge appointed in the place of Christ: and as the Church is one, so ought he likewise to be but one. And thus he writeth generally of the authority of all Bishops, & not only of the authority of the Bishop of Rome. And notwithstanding he directeth his Epistle only to Cornelius, yet are all his reasons general, and touch both himself, being Bishop of Carthage, and also all other Bishops what so ever.  
Now therefore to draw that thing by violence to one only Bishop, that is generally spoken of all Bishops, it is a guileful fetch to mislead the Reader, and no simple, or plain dealing.  
But M. harding seemeth to ground his error, upon the mistaking of these words of S. Cyprian, 
The occasion of M. hardings error.  unus Sacerdos, and Fraternitas universa: That is, One Bishop, and, The whole Brotherhood. For where as S. Cyprian saith, There must be one Bishop in a Church, he imagineth, there must be one Bishop to rule over the whole universal Church. 
One Bishop.  And where as again S. Cyprian saith, The whole Brotherhood must obey one Bishop, He gathereth that all Christian people throughout the whole world, which he untruly calleth The whole Brotherhood, must be obedient unto one universal Bishop. And thus he buildeth one error upon an other. But mistaking of the Doctor maketh no sufficient prouse.  
It may soon appear, S. Cyprian meant, that for the avoiding of Schisms, and divisions, there ought to be only one Bishop within one Diocese: and not one Bishop to rule over all the world. 
7. quae. 1. Factus ●●t.  For thus he expoundeth his own meaning.  
Cùm post primum esse non possit quisquam, qui post unum, qui solus esse debet, factus est, iam non secundus ille, sed nullus est. Seeing that after the first Bishop is chosen, there can be none other, who so is made Bishop after that one, which must needs be alone, is now not the second Bishop, but in deed is no Bishop.  
So likewise, when the Heretic Novatus had by wicked practice divided the people of Rome into Sects, and had solemnly sworn them, that gave ear unto him, that they should no more return unto Cornelius the Bishop there, and so had rend one Bishopric into two, and made two Bishops in one City: Cornelius complaining thereof unto Fabius the Bishop of Antioch, 
●usebius li. 6.  and informing him of the same, 
Ca 43.  writeth thus unto him: Novatus nescit, unum Episcopum in Catholica Ecclesia esse debere. Novatus knoweth not, that there ought to be but one Bishop in a Catholic Church: not meaning thereby the whole universal Church throughout the world, but only his own particular Church of Rome.  
So when Chrysostom the Bishop of Constantinople, 
Socrates li. 6.  saw Sisinius bear himself as Bishop within the same City, 
Ca 22.  he said unto him, One City may not have two Bishops.  
So likewise S. Jerome saith, 
Hieronym. in Epist. ad Titum. Ca 1.  that notwithstanding the power of all priests by the authority of God's word be one, and equal, yet men by policy to avoid contention, appointed one priest in every City, to order and to direct his brethren.  
Thus was the unity of the whole Church preserved: Thus were all Churches as one Church: And all Bishops as one Bishop. For who so dissented from one, 
Cyprian. li. 4.  dissented from al. So saith S. Cyprian: Ecclesia cohaerentium sibi invicem Sacerdotum glutino copulatur. 
Epist. 9  The church is coupled, and joined in one, by consent of Bishops agreeing together.  
Likewise again he saith, 
Cyprian. De simplicitate praelatorum.  Hanc unitatem firmiter tenere, & vendicare debemus, maximè Episcopi, 
Hierony. ad Titum. Ca 1.  qui in Ecclesia praesidemus: ut Episcopatum quoque ipsum unum, & indivisum probemus. This unity must we keep and defend, specially that be Bishops, and bear rule in the Church: that we may declare in deed, that our Bishopric is one, and not divided. And therefore S. Jerome saith, Episcopi noverint in common debere se Ecclesiam regere. Let Bishops understand, that they ought to govern the Church in common▪ or, as all in one.  
In this sense is every Bishop for his time, as S. Cyprian saith, in the steed of Christ: & to every such Christ saith, 
* Luke. 10. Ignati. ad Trallianos.  He that heareth you, heareth me: and he that despiseth you, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  despiseth me. And therefore Ignatius saith, The Bishop in his Church, is the form of God the Father of all: And so much as is possible, resembleth (in his office) Christ our God. 
Cypr. li. 1. epist. 3.  For this cause S. Cyprian saith: Hereof spring Schisms, and Heresies, for tha● the priest of God (in every several Diocese) is not obeyed. 
Cyprian. li. 4. epist. 9  As likewise again he saith to like purpose, Qui cum Episcopo non sunt, in Ecclesia non sunt. They that be not with the Bishop, 
Ignat ad Philadelphien.  be not in the Church. So likewise Ignatius, They that be of Christ, are with the Bishop. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
Thus S. Cyprian spoke these words generally of the authority of all Bishops in their several dioceses: and not of any special authority of the Bishop of Rome: as ●t is here untruly affirmed by M. harding.  
But he will reply, 
The universal Brotherhood.  S. Cyprian saith, universa fraterni●as, That is, The whole Brotherhood ought to be obedient to that one Bishop. And that whole brotherhood must needs be the whole company of all Christian people. Notwithstanding this exposition seem very large, yet if S. Cyprian himself had not opened his own meaning otherwise, 
Fraternitas universal.  perhaps some man either of simplicity, or of ignorance might so take it. But S. Cyprian, that doubtless best knew his own mind, understandeth these words, Fraternitas universa, not of all the universal company of all Christian people, throughout all the world, as M. Harding doth, but of the whole brotherhood within every Several, and Particular Diocese. For thus he writeth in the next Epistle following. 
Cyprian. lib. 1.  Ferè per provincias universas tenetur, ut ad ordinationes ritè celebrandas, ad eam plebem cui praepositus ordinatur, Episcopi 
Episc. 4.  ●iusdem provinciae proximi quique conveniant, & Episcopus deligatur plebe present, etc. Quod & apud nos factum vidimus in Sabini Collegae nostri ordinatione: ut de universae fraterni●atis suffragio Episcopatus ei deferretur. This order is in manner kept in all Provinces, that unto the dew ordering, or installing of a Bishop, the Bishops of the same province that dwell nearest come together to the people of that City, unto which a new Bishop is appointed: and that the Bishop be chosen in the presence of the people. Which thing we saw done in the Election and ordering of our fellow Bishop Sabinus, that the Bishopric was bestowed upon him by the consent, and voices of the whole brotherhood. Here, universa fraternitas, undoubtedly is used for the whole faithful company of one City. In like manner he writeth unto Cornelius of certain, that were returned from Schisms, 
Cyprian. lib. 2.  and Errors unto the unity of the Church. Meritò illos reuer●entes, summo gaudio & Clerus, 
Epis. 12.  & plebis fraternitas omnis excepit. When they came again, both the Clergy, and the whole brotherhood of the people, worthily received them with great joy. 
Rescriptum Honorij ad Bonifacium.  So likewise the Emperor Honorius writeth unto Bonifacius, If two Bishops through ambition and contention happen to be chosen, 
Quem universitatis consensus elegerit.  we will, that neither of them be allowed as Bishop. But that he only remain in the Apostolic See, whom out of the number of the Clergy, godly discretion, and the consent of the whole brotherhood shall choose by a new Election.  
In these places M. harding cannot deny, but these words universa fraternitas, Omnis fraternitas, and Vniversitatis consensus, must needs be taken for one whole particular Brotherhood within one Province, or Diocese. In the same sense Origen saith, 
Origenes in Esaiam hom. 6.  Qui vocatur ad Episcopatum, vocatur ad servitutem Totius Ecclesiae. He that is called unto a Bishopric, 
Origen. in Hieremi. homi. 7.  is called unto the service of the Whole Church. Likewise again he saith: Plus à me exigitur, quàm à Diacono: plus à Diacono, quàm à Laico: Qui verò Totius Ecclesiae arcem obtiner, pro Omni Ecclesia reddet rationem. There is more required of me (being a Priest) then of a Deacon: more of a Deacon, then of one of the people: But he, that keepeth the watch, or castle of the whole Church (which is every Bishop in his Diocese) shall yield a reckoning for the whole.  
In these places, every particular Church is called the whole Church. And therefore Ignatius saith, 
Ignatius ad Trallianos.  Quid aliud est Episcopus, quàm quidam obtinens principa●um, & potestatem suprà omnes? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  What is a Bishop, but one having all rule, and power over all?  
These things well weighed, besides the manifest corruption and falsifieinge of S. Cyprians both words, and mind, I doubt not, but the weakness also of M. hardings reason may soon appear. For upon this place of S. Cyprian untruly reported, he would seem to reason thus: There must be one Bishop in one Church, or Diocese: Ergo, there must be one Bishop over all the world. Or thus, The whole Brotherhood in every Diocese ought to hearken only to one Bishop: Ergo, all Christian people through●ut the world, aught to be in subjection to the Bishop of Rome.  
These arguments bewray themselves, and therefore need no further opening.  
All this notwithstanding, if M. harding will say, S. Cyprians words must needs import one Universal Bishop, & the same of necessity must be the Bishop of Rome, let him then voutchesafe to read the Epistle, that the same S. Cyprian wrote unto Florentius Pupianus: There shall he find, that S. Cyprian even in like form and order, speaketh these self same words of himself, being, as M. harding knoweth, the Bishop of Carthage in Aphrica, and not the Bishop of Rome. 
Cyprian. lib. 4.  His words be these: unde Schisma●a, & haereses obortae sunt, & oriuntur, nisi dum Episcopus, 
Epist. 9  qui unus est, & Ecclesiae praeest, superba quorundam praesumptione contemnitur, & homo dignatione Dei honora●us, ab hominibus indignis judicatur? Wherehence have Schisms and Heresies sprung heretofore, and whereof springe they now, but that the Bishop, which is one, and governeth the Church, by the presumptuous disdain of certain, is despised, and a man preferred by God's allowance, is examined, and judged by unworthy men. All this S. Cyprian speaketh plainly, and namely of himself, being B. of Carthage. Therefore it is great oversight, to force the same only to the B. of Rome, and stoutly to say, It can be applied unto none other.   

M. harding. The .6. Division.  
Of all other authorities, that of Athanasius and of the bishops of egypt and Libya gathered together in a Synod at Alexandria, is to be regarded. Who making humble suit to Felix then Bishop of Rome, 
Athana●i●s forged.  for aid and succour against the Arrians through● the whole Epistle, confessing the supreme authority of that Apostolic See, 
In primo tomo Conciliorum.  utter these very words. Vestrae Apostolicae sedis imploramus auxilium etc. We humbly beseech you of the help of your Apostolic See. Because (as verily we believe) God hath not despised the prayers of his servants offered up to him with tears, but hath constituted and placed you, and your predecessors, who were Apostolic Prelates, in the highest tower, 
In summitatis arc● consti●uit.  or supreme state, and commanded them to have cure and charge of all Churches, to th'intent you help and secure us, and that defending us (as to whom judgement of Bishops is committed) you foreslow not through negligence, to deliver us from our enemies.  
Now if the Apostolic Church of Rome, hath obtained the primacy, and pre-eminence of power over all Churches, and over the whole flock of Christian people of our Lord Saviour himself as Anacletus saith: 
Anacle●●● forged.  if it be evident to all that know the Ghospel, that the cure and charge of the whole Church, hath been committed to the holy Apostle Peter, Prince of all the Apostles, by the woord● of our Lord, 
S. Gregory nipped.  as Gregory witnesseth: if the whole brotherhood (that is to say, all Christian folk) ought to obey the one high Priest or Bishop of God, and the one judge that is Christ's Vicar, or in steed of Christ for the time, 
The next words immediately following are these, Ta●men Pet●●● universalis Apos●olus non vocatur.  according to the precepts and teachings of God, as Cyprian writeth: if it be God, that hath placed and ordained the Bishop of Rome in the highest state of the Church, as Athanasius, with all the Fathers of that Alexandrine Council recordeth: If this, I say, be true: then is it easily seen, upon how good ground this doctrine standeth, whereby it is affirmed, that the Bishop of Rome his primacy hath his force by God's Law, and not only by man's Law, much less by unjust usurpation. The Scriptures, by which as well these, as all other holy and learned Fathers were lead to acknowledge and confess the Primacy of Peter and his successors, were partly such, as Anacletus and Gregory here allegeth, and Cyprian meaneth as it appeareth by his third treatise De simplicitate praelatorum, and sundry more of the New Testament, 
S. Cypria●● mind awise falsified in one place.  as to the learned is known: of which to treat here largely, and pi●h●hely, as the weight of the matter requireth, at this time I have no leisure: neither if I had, yet might I conveniently perform it in this treatise, which otherwise will amount to a sufficient bigness, and that matter thoroughly handled, will ●il a right great volume. Wherefore, referring the readers to the credit of these worthy Fathers, who so understood the Scriptures, as thereof they were persuaded the primacy to be attributed to Peter's successor by ●od himself: I will proceed, keeping my prefixed order.  
Where at the pre-eminence of power and authority, which to the Bishop of Rome by special and singular privilege God hath granted, is commended to the world by many and sundry Councils: for avoiding of tediousness I will rehearse the testimonies of a few. Among the Canons made by three hundred and eighteen Bishops at the Nicene Council, which were in number. 70 and 96 
The. 96. untruth, joined with folly, as shall appear.  all burnt by heretics in the East Church save twenty and yet the whole number 97 
The. 97. untruth. For there was no such original kept in the Church of Rome.  was kept diligently in the Church of Rome in the original itself, sent to Sylvester the Bishop there from the Council, 
Vide Francise. Turrianum li. 3. carat. dogmat.  subscribed with the said. 318. Father's hands: the. 44. Canon which is of the power of the patriarch, over the metropolitans and Bishops, and of the Metropolitan over Bishops, in the end hath this Decree. Vt autem cunctis ditionis suae nationibus, etc. As the Patriarch beareth rule over all Nations of his jurisdiction, and giveth laws to them, and as Peter Christ's Vicar, at the beginning set in authority over Religion, over the Churches, and over all other things pertaining to Christ, 
The. 98. untruth. For there was no Prince or province Christened in S. Peter's ●ime.  was 98 Master and Ruler of Christian Princes, Provinces, and of all Nations: so he whose Principality or chiefty is at Rome, like unto Peter, and equal in authority, obtaineth the rule and sovereignty over all patriarchs. After a few words it followeth there. If any man repine against this Statute, or dare resist it, by the Decree of the whole Council he is accursed.  
julius that worthy Bishop of Rome, not long after the Council of Nice, in his epistle that he wrote to the. 90. Arriane Bishops, assembled in the Council at Antioch against Athanasius Bishop of Alexandria, reproving them for their unjust treating of him, saith of the Canons of the Nicene Council, then fresh in their remembrance: that they command, Non debere praeter sententiam Romani pontificis vllo modo Concilia celebrari, nec Episcopos damnari. That without the authority of the Bishop of Rome, neither Councils ought to be kept, nor Bishops condemned. Again that nothing be Decreed without the Bishop of Rome. Cui haec & maiora Ecclesiarum negotia, tam ab ipso Domino, quàm ab omnibus universorum Conciliorum Fratribus, speciali privilegio contradita sunt. To whom, these and other the weighty matters of the Churches, be committed by special Privilege, as well by our Lord himself, as by all our brethren of the whole universal Councils. Among other principal points, which he reciteth in that Epistle of the Nicene Councils Canons, this is one. Vt omnes Episcopi etc. That all Bishops who sustain wrong, in weighty causes, so often as need shall require, make their appeal freely to the See Apostolic, and flee to it for succour, as to their Mother, that from thence they may be charitably sustained, defended, and delivered. To the disposition of which See, the ancient authority of the Apostles, and their successors, and of the Canons, hath reserved all weighty, or great Ecclesiastical causes, and judgements of Bishops.  
Athanasius, and the whole company of Bishops of egypt, Thebaida, and Lybia, assembled together in Council at Alexandria, complaining in their Epistle to Felix the Pope, of great injuries and griefs they sustained at the Arrians: allegeth the determination of the Nicene Council touching the Supreme authority, and power of that See Apostolic over all other Bishops. Similiter & à supradictis Patribus est definitum consonanter etc. Likewise (say they) it hath been determined by common assent of the foresaid Fathers (of Nice) that if any of the bishops suspect the Metropolitan, or their fellow Bishops of the same Province, or the judges, that then they make their appeal to your holy See of Rome, 
Matth●●. ●●.  to whom by our Lord himself power to bind and louse, by special privilege above other hath been granted. This much alleged out of the Canons of the Nicene Council, gathered partly out of julius Epistle, who wrote to them that were present at the making of them (which taketh away all suspicion of untruth) and partly out of Athanasius and others, that were a great part of the same Council.   

The B. of Sarisburie.  
A scarcrowe stuff with straw, and set upright, may seem a far of to be a man. Even so a forger of lies and fables, pricked up in the apparel of ancient names, may seem to the ignorant an Old Catholic Father. No marvel though this authority like M. harding best above all others: for it is most vain, and shameless above all others: and therefore meetest to help up a shameless Doctrine. It is no new practice in the Church of Rome, to forge evidence in the name of Old Fathers: 
Athanasius forged.  as, God willing, hereafter it shall better appear. But as for this Epistle and certain others, that are carried about under the name of that Godly Bishop Athanasius, I will only rip up the stuffing, and open some part of the contents of them: and so will not refuse M. harding himself, to be the judge.  
First, that they were never written in Greek, and therefore not by Athanasius, it may appear by sundry tokens, and namely by the allusion of these two Latin words, Vertex, and, Vertuntur: Romana Sedes est sacer vertex, in quo omnes ver●untur. The Latin is rude, and barbarous, and many times utterly void of sense. The manner of utterance is childish, and babbling, empty of matter, and full of words without measure. The substance of the whole is nothing else but flattering, and advancing of the See of Rome, farced up, and set out with lies without shame.  
The author hereof speaking of the Church of Rome, saith, Ind Ecclesiae sumpsere Praedicationis exordium. From Rome the Churches received the first preaching of the Gospel. 
isaiah. 2.  But God himself saith, Ex Sione exibit lex, & Verbum Domini de Jerusalem: From Zion the Law shall proceed, 
Miche. 4.  and the Word of the Lord from Jerusalem. And therefore Tertullian calleth Jerusalem, 
Matrix Religionis.  the Mother of Religion. And Nicephorus saith, 
Nic●phor. lib. 2. Ca 40.  that Simon zealots ran over all Aphrica, and preached the Gospel. 
Euseb. lib. 2. Ca 26.  Eusebius saith, that S. Mark the Evangelist first erected Congregations, and taught the Gospel at Alexandria: 
Nicephor. li. 2 Ca 43.  And Nicephorus saith further, that S. Mark went preaching over all egypt, 
Augustin. Epist. 170. & Epi. 178.  and Lybia, and Cyrene, and Pentapolis, & the whole Country of Barbary, 
Graecia, unde ●ides orta est.  in the time of the Emperor Tiberius, which was at the least, six years before Peter came to Rome. S. Augustine saith, the Religion of Christ was first brought into Aphrica out of Graecia, and not from Rome. Therefore, that M. hardings Athanasius saith, the Church received from Rome the first preaching of the Gospel, is an open flattery, and a manifest untruth.  
Further, this author saith, that in all cases there lay appeals from the Metropolitan to the Bishop of Rome: and that by the authorit●e of the Nicene Council. But that thing in the Council of Carthage, 
Concil. carthaginian. 6.  S. Augustine being then present, was utterly denied by all the Bishops of Aphrica, Numidia, Mauritania, Byzancena, and Tripoli, to the number of two hundred and seventeen, and by the witness of the three patriarchs of Antiochia, Constantinopolis, and Alexandria, was found untrue.  
This author saith, Fuit semper vestrae Sanctae & Apostolicae Sedi licentia, iniustè damnatos, vel excommunicatos potestatiuè sua authoritate restituere, & sua eye omnia reddere. Your holy Apostolic See had evermore a special Prerogative by your own authority, and by way of power, to relieve men unjustly condemned, or excommunicate, and to restore them to their own. But it shall hereafter appear, that the Bishop of Rome at that time had no such power: and that it was not he, that restored any man in that case by his power, but only the Emperor.  
S. Paul saith, 
1 Corinth. 3.  Other foundation none can be laid, but only that is laid already, which is Christ jesus. And findeth great fault with the Corinthians that said, I hold of Apollo: I hold of Paul: I hold of Peter. But M. hardings Athanasius saith, Tu es Petrus, & super fundamentum tuum Ecclesiae columnae, hoc est, Episcopi, sunt confirmatae. Thou art Peter, and upon thy foundation the pillars of the Church, which are the Bishops, are surely set: and thus he diviseth an other foundation besides Christ, and, contrary to S. Paul's Doctrine, would have all the Bishops of the world to hold of Peter.  
But, to leave all other untruths, wherewith these Epistles be stuffed full, mark, gentle Reader, only this oversight, and thou shalt plainly see with thine ●tes, that M. hardings Doctor is an impudent, and an open liar. For the true Athanasius himself, of whom we make no doubt, saith, that the Arrians at Alexandria burnt the Catholic men's books, 
Athanasius in Epistola ad Orthodoxos.  and therewithal the Canons of the Council of Nice, 
Socrat. li. 2. Ca 14.  in the time of the Emperor Constantius, julius being then Bishop of Rome: which observation of time, appeareth also by Socrates in his story. But M. hardings Athanasius is either so forgeatful of his lies, or so impudent, & careless what he say, that he maketh piteous complaint of the said burning unto Marcus, that was Bishop in Rome before julius, and was dead at the least niene years before the Canons were burnt. By such Doctors M. harding upholdeth the state of Rome.  
As for Athanasius himself, he never understood, the Bishop of Rome had any such prerogative power, nor never named him by greater title, than The Bishop of Rome. And whereas this Epistle alleged in the name of Athanasius, soundeth far otherwise, it is no marvel. For it was dated at Alexandria, and made in Rome.  
Now, if the Decretal Epistle, which M. harding hath brought in under the name of Anacletus, be nothing else but forged evidence, as it is sufficiently declared: If M. harding have uncourteously used S. Gregory, cutting of his tale in the midst, 
Gregor. lib. 4. Epi. 32.  and purposely leaving out those words, Tamen Petrus universalis Apostolus non vocatur, yet is not Peter called the Universal Apostle, which was the only matter, 
Gregor. lib. 4. Epist. 36.  that S. Gregory had then in hand: If S. Gregory say, None of my Predecessors Bishops of Rome, would ever take upon him the name of Universal Bishop: If S. Gregory say, 
Gregor. lib. 6. Epist. 30.  It is the puff of arrogancy: the word of pride: a new, a pompous, a perverse, a foolish, a rash, a superstitious, a profane, an ungodly, and a wicked name: a name of singularity: a name of error: a name of Hypocrisy: a name of Vanity: and a name of Blasphemy: and that who so ever calleth himself, or desireth to be called by that arrogant name, in the pride of his heart is the forerenner of Antichrist: 
Greg. lib. 6. Epist. 24.  and that the quiet, and indifferent bearing of the same is the Destruction of the Faith of the Universal Church: If M. harding have witingly, 
Cyprian. lib. 1. Epist. 3.  and openly falsified the words of S. Cyprian, and that twice together in one sentence, as he himself cannot deny: If the Epistle, that he allegeth under the title of Athanasius, be nothing else, but a shameless counterfeit, full of vile flattering, and apparent lies, Then is this former part hitherto but weakly proved, neither can M. harding truly say, his Doctrine standeth upon good and sure ground.  
O, what luck hath M. harding to such authorities, having choice, as he saith, of so many, and tripping over so lightly, to speed so ill? His Amphilochius lieth at Uerona: His Clemens in Candie: His Marshal in a Cave under ground: His Canon of the Council of Ephesus against Nestorius was never seen: and others otherwise miscarried: The Council of Nice, wherein was the whole stay of the Primacy of Rome, 
Cyprian. de I●iunio & Tentatione.  is burnt by the Arrians, and, saving only in Rome, no where else in the world to be found. 
Ammianus Marcellin.   
For answer hereunto, 
Socrates lib. 4. Ca 29.  me thinketh, these words spoken generally by S. Cyprian, had then, and have yet a special place in the See of Rome: Ambitio dormit in sinu Sacerdotum. Ambition sleepeth in the bosom of Priests. For, to pass over the great contention, that even at the beginning happened there between Damasus, and Ursinus, whether of them two should be Bishop, in which contention a great number of either part was slain, S. Augustine also complaineth, that even the Deacons of Rome in his time, 
Augustin in quaestionibus veteris & Nou● Testamenti. Quaest. 101.  advanced themselves far above their estate. 
Hi●ro. in praesatione ad Galat. Rom. 11.  These be his words: Falcidius duce stultitia, & Civitatis Romanae iactantia, Diaconos presbyteris aequare contendit. Falcidius lead by folly, and by the courage of the City of Rome, would have Deacons to be nothing inferior unto Priests. Likewise S. Jerome saith, The Romans are noted of Courteisie, and stoutness of mind: And therefore S. Paul gave this advertisement specially unto them above all others, 
The pride of Rome.  Noli altum sapere, sed time. Be not high minded, but stand in awe. Wherefore it is the less to be marveled, if they have so ambitiousely at all times attempted dominion over others.  
But M. harding saith, the pre-eminence of power, and authority of the Bishop of Rome is commended to the world by many and sundry Councils. Wherein I marvel, he allegeth not the Council of Carthage, of Hippo Regius, and of Aphrica, in which it was decreed thus, Vt primae sedis Episcopus non appelletur Princeps sacerdo●um, 
Concil. Carthagin. Can. 26.  aut Summus sacerdos, aut aliquid huiusmodi: sed tantùm primae Sedis Episcopus. 
Concil. Hippon. Ca▪ 27.  That the Bishop of the first See be not called the chief of Priests, or the highest Priest, 
Concil. Aphrican. Ca 6.  or by any other like name, but only the Bishop of the first See: Or the Council of Aphrica, 
Concil. Aphrican. Ca 92.  where, touching appeal to Rome, it was specially provided thus: Si provocandum putaverint, non provocent, nisi ad Aphricana Concilia, vel ad primates provinciarum suarum. Ad transmarina qui putaverit appellandum, à nullo intra Aphricam in Communionem suscipiatur. If they think it needful to appeal from their own Bishops, let them not appeal but only unto Councils to be holden within the country of Aphrica. But who so ever shall think it needful to appeal to the judgement of any beyond the Sea, (that is, to the Bishop of Rome) let no man within Aphrica receive him to his Communion. Why doth M. harding so warily leave these Councils, that be ertant, and to be seen, the authority whereof was never doubted of, and allege only a patch of the Council of Nice, which he himself confesseth was burnt, and all the Bishops of the East part, who are supposed to have made it, protest openly under their hands and seals, it was never made? But M. harding herein doth much like unto the Arrians, that accused Athanastus: who were not ashamed to bring in the names of certain men, 
Synodus Alexandrina adversus accusatores Athanasij.  as being alive, to witness against him, and yet not withstanding, charged Athanasius with the same men, that he had slain them.  
Neither do I see, wherefore M. harding should need in this case to lean to the authority of any Council. For his Anacletus thought it better to make men believe, 
Anaclet. Epist. 1.  he had his superiority, Not from the Apostles, but from Christ himself. And Faustinus Episcopus Potentinus, claiming for the Bishop of Rome in the Council of Carthage, and finding himself to have small hold in this Canon of the Nicene Council, alleged rather Custom and prescription. These be his words, Tractandum est cum vestra beatitudine de Nicenis Canonibus, 
Concil. carthaginian. 6. Ca 2.  ut conseruentur, & constituta eorum, & Consuetudo. Quia aliqua ordine, & Canone tenentur: aliqua Consuetudine firmata sunt▪ We must deal with your holiness of the Canons of the Council of Nice, that they may be kept, both the Constitutions thereof, and also the Custom. For certain things are holden by order, and by Canon: and certain things are made good by Custom. But Pope Nicolas the first, utterly refuseth, not only the Council of Nice, and all other Councils in this behalf, but also the authority of Prescription and Custom.  
For thus he saith, 
Nicolaus 1. ad Michaelem Imperatorem.  Animaduertendum est, quia non Nicena, non denique ulla Synodus quicquam Romanae contulit Ecclesiae priu●legij: quae in Petro noverat eam totius iura potestatis pleniter meruisse, & cunctarum Christi ovium regimen accepisse. Ye must consider, that neither the Council of Nice, nor any other Council ever gave any privilege to this Church of Rome: For this Church knoweth, that in Peter she hath fully deserved the right of all power, and hath attained the government of all the sheep of Christ.  
But touching the forgery of this Council of Nice, the very beginning of the quarrel, and the whole story standeth thus: One Apiarius a Priest of the Church of Sicca in Aphrica, as it appeareth, a very il man, being justly excommunicate, both by his own Bishop, and also by a great number of other Bishops together in the Council there, appealed from them all unto Zosimus then Bishop of Rome. Zosimus without further knowledge of the cause, 
The Pope a forger.  never hearing the other party, pronounced Apiarius to be innocent, & restored him to the Communion. And understanding there was a Council gathered in Aphrica touching the same, sent thither Faustinus the Bishop of Potentia, with two other priests of Rome, Philippus, & Asellus, not only to see, that the said Ap●arius without any further trial might be restored unto his right, but also to make plea in the open Council, that it should be lawful for any priest to appeal from his own ordinary, or Metropolitan, or Council, unto the Apostolic See of Rome. The Bishops of Aphrica answered, 
Concil. carthaginian. 6. Ca 3.  there was no law it should be so. Faustinus laid forth this Canon of the Council of Nice, not made by the authority of the Bishops there, but only devised by the Bishop of Rome. The Bishops there, among whom was S. Augustine that famous learned Father, 
Ca 4.  thought it was a forged matter, & therefore said, 
They would not thus have done, if they had thought, all the Originales, and Copies had been burnt.  they would send unto Alexandria, Antioch, & Constantinople, for the very Original copies of the said Council, 
Ca 7.  and desired the Bishop of Rome to do the same: 
Concil. Aphrican. Ca 102.  and said, that in the mean while they would do, as they had done before. Upon this Message, and return of the answer with the true Authentic copies from Cyrillus the Bishop of Alexandria, & Atticus the Bishop of Constantinople, it appeared plainly unto the world, that the Canons were corrupted, & that the Pope had falsified the holy Council: and to th'intent to advance his Apostolic See of Rome, had devised Privileges, and Prerogatives of his own. Here might● M. harding well bestow his terms: Here might he truly say, The Pope coggeth and foisteth the die, The Pope bombasteth the Canons of Councils, and the Decrees of holy Fathers with his counterfeit stuffing. The Bishops in the Council of Aphrica, 
Concil. Aphrican. Cap. 105.  having thus thoroughly examined the truth hereof, wrote unto Coelestinus being then Bishop of Rome, in this wise: Decreta Nicena etc. The Decrees of the Council of Nice, have committed both the inferior Clerks, and also the bishops, unto their metropolitans. For it was discreetly, and rightly considered, that all matters are to be determined, in the places where they began: and that no Province can lack the Holy Ghost, whereby the Bishops of Christ may be able, both wisely to see, and also constantly to maintain the right: and specially, for that it is lawful for every man, that shall mislike the discretion of his judges, to appeal either to a Particular Council within the same Realm, or else to the universal Council of the whole world. Unless perchance some man will say, God is able to inspire the trial of justice into one man alone, (because he is Bishop of Rome) and will not inspire the same into a great number of Bishops meeting together in Council. And how may such beyondesea judgement be thought good, whereunto the persons of the witnesses, which in trial of truth are thought necessary, either for that they be women, or for the infirmity of their age, or for many other incident lets, cannot be brought? Now that any should be sent abroad, as it were from your holmes' side, we find it not decreed in any Council. As for that you sent us lately by our Brother Faustmus, as part of the Council of Nice, 
The Pope taken in manifest forgery.  we must do you to wit, that in the true Councils which we have received from our Holy Felowbishop Cyrillus of Alexandria, and the Reverend Father Atticus the Bishop of Constantinople, taken out of the very originals, it cannot be found. And send you not any your Clerks hither to execute justice at any man's request: least we seem to bring the smoky puff of the world, 
Fumosum typhum  into the Church of Christ. Thus far the words of the Council.  
The Bishop of Rome, when he saw he was taken with the manner, and found an open falsary, for that the Canons of his making disagreed from the very originals, thought it good policy, to say, the originals were burnt by the Arians, and so no true copy now remaining, but his only. And therefore he imagined a letter to be written in the name of Athanasius, and other Bishops of Egypt, unto Marcus the Bishop of Rome, wherein they besought him a copy of the Nicene Council, for that all their Books were utterly destroyed. But this shift was to simple. For it were hard for M. harding to show, what help Athanasius could have found in any of those Canons, that are now presumed to be burnt, wherewith either to relieve himself in that case, or else to molest and grieve his adversaries.  
But, both julius the Bishop of Rome, and also Athanasius the Bishop of Alexandria make mention hereof. Therefore, there is no cause (saith M. harding) why this matter should be suspected of any untruth. This removing of suspicion, I know not how, seemeth somewhat to increase suspicion. If there were not a soar, what should it thus need to be salved? 
In Epistola Decretali julij.  In deed, julius allegeth a Canon of the Council of Nice: But M. hardings Canon he allegeth not. And the compiler of the Councils, gave this note in the Margin touching the same. Hoc Statutum solùm reducibile est ad quintum, & sextum Caput Niceni Concilij: Verùm apertè non invenitur. This Decree may only be reduced to the fifth and sixth Chapter of the Council of Nice: But expressly it is not found. Such credit is to be given to this julius in his allegations.  
As for M. hardings Athanasius, 
manifest forgery  his tale is so simple, that it will soon bewray itself. 
Athanasius in Epist. ad Orthodoxos. Socrates li. 2. cap. 14.  For, as I noted before, he writeth unto Marcus the Bishop of Rome, of the burning of the Books: and yet Athanasius himself certainly knew, that Marcus was dead, at the least nine years before that burning happened.  
Even so, the vain forger of the Emperor Constantine's great Dotation, imagineth him to Decree, that the Bishop of Constantinople should be subject unto the See of Rome. And yet neither was the City of Constantinople at that time built, nor any such name yet known in the world, nor any Bishopric there erected. A man might say, Non satis commodè divisa sunt temporibus tibi Daue haec.  
Again the same Athanasius writing unto Foelix, 
Athanasius in Epistola ad Foelicem. Athanasius in Epistola ad Marcum.  saith, The Arianes had falsified the Nicene Council: but writing unto Marcus of the same matter, as a man that had utterly forgotten himself, he saith, The Arrianes had burnt the Council of Nice. But if it were burnt, how was it falsified? If it were falsified, how was it burnt? These tales hang not well together. But, for as much as M. Harding would so feign have the Pope to hold by burnt evidence, if it may please thee (gentle Reader) discreetly to weigh the whole circumstance of the matter, thou shalt soon find, that all this great ado was nothing else but a great fable. 
Theodoret. li. 1. cap. 9 & li. 2. cap. 8.  For first it appeareth by Theodoretus, that the whole Acts, 
Marius Victorin. adversus Arium. li. 2.  and Copies of the Council of Nice, were sent abroad unto all Bishops that were away. And Marius Uictorinus writing against Arius, saith, that the same Acts were sent abroad into the whole world, & that many thousand Bishops subscribed and agreed unto them. Which thing being undoubtedly true, it were very much for M. harding to say, that all these copies, in all parts of the world, could be destroyed upon the sudden: and that altogether in one place, and with one fire, and at one commandment. The Arianes neither were so mighty to achieve it: nor so foolish to attempt it. Cetainely, the like never happened to any other Council. But what needeth words, where the matter is plain? 
Concil. carthaginian. 6. cap. 4.  The Bishops of Aphrica had the very copies of these Canons. Alypius the Bishop of Tagasta, in this conference with Faustinus, said, Adhuc tamen me movet, quoniam cùm inspiceremus Graeca exemplaria huius Synodi Nicenae, ista ibi nescio qua ratione, minimè invenimus. But this one thing much moveth me, that conferring, and examining the Greek examples of this Nicene Council, these matters (of the superiority of the See of Rome, that is alleged) I know not how, we found not there. And Cyrillus the Bishop of Alexandria, being desired for trial of this matter, to send the true Original of this Council, made answer in this sort, Necesse habui fidelissima exemplaria ex authentica Synodo vestrae charitati dirigere. 
Concil. Carthaginens. 6. ca 102.  I thought it needful to send unto you the true examples of the very authentic Council. 
Concil. carthaginian. 6. ca 103.  Likewise Atticus the Bishop of Constantinople to the same request answereth thus, Canon's sicut statuti sunt in Nicaea Civitate à Patribus in integro ad vos direxi. I have sent unto you the Canons in the whole, even as they were made, and ratified by the Fathers in the City of Nice. Now if these Canons were quite burnt, as M. harding saith, how were they afterward found whole, as the godly Father Atticus, and the learned Bishop Cyrillus saith? And if they were afterward found whole, how then were they quite burnt before? Or how is it, that no man, neither in Aphrica, nor in Europa, nor in Asia: neither in the East Church, nor in the West, was ever able to see these Canons, but only the Bishop of Rome, that so ambitiously claimeth by them? And if he have them in deed, and that of such authentic record, under the hands of the three hundred and eighteen Bishops, as it is boldly avouched, why are they not showed? Why have they been for the space of these thertéene hundred years still kept invisible? verily the Council of Nice were well worth the shewing.  
All these things rightly weighed, may seem sufficient to descry a Forger. Yet (gentle Reader) the better to satisfy thy mind, mark how earnestly, & with what cunning M. hardings Athanasius forceth on his fable. He thought it not sufficient to say, The Canons all were quite burnt, which thing he only saith, and no man else, but because he saw, Wise men would reply, There were no such Canons ever made, therefore he took pains further to show the considerations, and causes, and the whole order, and circumstance of the making, whereat, he saith, he himself was present. 
Athanas. in Episto. ad Marcum.  Fourscore Canons, he saith, were devised in the whole: whereof forty were laid in in Latin by the Latins: and forty other in Greek by the Grecians. Of this whole number of Canons, saith he, the Fathers there took of ten Canons, and divided them as they might, most handsomely among the rest, and so made up only the number of threescore and ten Canons: thereby mystically to represent the threescore and ten Disciples: or else the number of the threescore and ten Tongues, that be known in the world. Thus of wholesome and Godly rules of Faith, and manners, M. hardings Athanasius hath leisure to fancy pretty Mysteries.  
But, for better view hereof, I remember, Cardinal Cusanus touching the Famous Donation of Constantine, 
Nicolaus Cusanus De Donatione Constantini.  writeth thus: In ipsa scriptura reperi manifesta argumenta falsitatis: Even in the writing of it, I have found manifest tokens of falsehood. The like may be said of these M. hardings new Canons: Even in the utteterance, and writing of them, we may find plain contrariety, and therefore undoubted tokens of untruth. For the former twenty Canons, whereof there is no question, were made in the Council of Nice: But the rest, whereof S. Augustine, and the Bishops of Aphrica moved doubt, & whereby the Bishop of Rome would seem to claim, were devised at Rome, and not at Nice. This new Canon here alleged saith, The Bishop of Rome hath the rule, and sovereignty over all patriarchs: But the very true, and undoubted Council of Nice saith far otherwise: Antiqua consuetudo servetur per Aegyptum, Lybiam, & Pentapolim: ut Alexandrinus Episcopus horum omnium habeat potestatem: 
Concil. Nicen. can. 6.  quia & urbis Romae Episcopo parilis mos est. Let the ancient custom be kept throughout Egypt, Lybia, and Pentapolis: that the Bishop of Alexandria have the government over all these. For the Bishop of the City of Rome hath the like order. But this Canon the Bishop of Rome hath no sovereignty over other patriarchs, as M. harding fantasieth, but only a fellowship, and equality with the rest, to walk carefully within his own division, 
Parilis mos.  as others were bound to do within theirs. And in this Canon these two words, Parilis mos, are specially to be noted: which cannot otherwise be expounded, but only of like manner, order, and authority of jurisdiction. M. hardings Canon saith, S. Peter was Master, and ruler over all Christian Princes: and yet is not M. harding able to prove, that while S. Peter lived, there was any one Prince Christened in the whole world. And if Peter had had power over Kings, & Princes, it is not likely, he would have taken up his lodging with Cornelius the poor Tanner. 
Actor. 1●.  In the end he concludeth with a terror: If any man repine against this statute, accursed be he. Wherein he doth great wrong both to S. Augustine, and also to all the Bishops of Aphrica, Numidia, Mauritania, Pentapolis, and Bizancena: who not only repined openly against this Canon, but also said, It was falsified: and rebuked the Pope of pride, and ambition for the same.  
To be short, what leadeth M. harding to say, The Bishop of Rome hath these three score and ten Canons in safe keeping? Why doth he thus dissemble, & mock the world? Certainly the Bishop of Rome himself utterly disclaimeth it, and saith, He hath them not. For thus he writeth touching the same: Viginti tantùm capitula Nicenae Synodi in Sancta Romana Ecclesia habentur: 
Dist. 16. viginti. Stephanus pp.  sed quo neglectu alia defecerint, ambiguum est. There are in the Church of Rome only twenty Canons of the Council of Nice. But by what negligence the rest are lost, it is not known. The Pope saith, There are but twenty Canons extant: M. harding saith, There are threescore and ten Canons. I trow, It is no reason, we should believe M. Harding, & leave the Pope.  
But Stevin the Bishop of Rome saith, There were sometime in Rome the full threescore and ten Canons: which thing he gathereth only upon this forgery of M. hardings Athanasius. And the same being the evidence whereby he holdeth his whole title, and such evidence, as was not to be found else where in all the world, yet cannot he tell neither how he came by it, nor how long he kept it, nor how he lost it. But a thing is well lost, that can not be avouched, and showed without shame.  
M. hardings Athanasius saith, Power to bind, and lose, is given to the holy See of Rome by special privilege above all others. And yet the old Catholic Fathers could never understand any such special privilege. S. Cyprian saith, Quamuis Dominus Apostolis omnibus post Resurrectionem suam parem potestatem tribuat, 
Cyprian. De simplicitate praelatorum.  tamen ut unitatem manifestaret, 
Et Honoris, &. Potestatis.  unitatis eiusdem originem ab uno incipientem sua authoritate disposuit. Hoc erant utique & coeteri Apostoli, quod fuit Petrus, pari consortio praediti & Honoris, & Potestatis. The Lord after his Resurrection gave unto his Apostles like power: yet to declare unity, he disposed by his authority the Original of unity, beginning of one. The rest of the Apostles were even the same, that Peter was: endued with like fellowship both of Honour, and of Power.  
Origen saith, 
Origen. in Matthae. tract. 1.  An verò soli Petro dantur à Christo claves Regni Coelorum, nee alius beatorum quisquam eas accepturus est? Hoc dictum, Tibi dabo claves Regni Coelorum, coeteris quoque est common. What, hath Christ given the Keys of the Kingdom of Heaven unto Peter only? and shall no holy man else receive them? Verily this saying, To thee will I give the keys of the kingdom of Heaven, is common also to the rest. 
Cyril. in johan. li. 3. Ca 20.  S. Cyril saith, Apostolis, & ●orum in Ecclesijs Successoribus, plenam concessit potestatem. 
Basil. in libello de vita solitavia. Ca 23.  Christ gave full power unto the Apostles, and unto others that succeeded them in the Churches. And S. Basile saith, Christus Petrum post se suae Ecclesiae Pastorem constituit, & consequenter omnibus Pastoribus, & Doctoribus ●andem tribuit potestatem: Cutus signum est, quòd omnes ex aequo & ligant, & absoluunt, quemadmodum ille. Christ appointed Peter to be Pastor of his Church after him: and so consequently gave the same power unto all Pastors, and Doctors. A token whereof is this, that all Pastors do equally both bind, and lose, as well as he.  
Now, if Christ gave like power to all his Apostles: If the rest of the Apostles were the same, that Peter was, endued all with like honour, and like power: If Christ's words were common to all the rest: If all Pastors do equally both bind, and lose as well, as Peter: What a fable than is this, that M. Harding with his Athanasius hath brought in, That power to bind and loose, is given to the holy See of Rome, by special privilege above all others?  
Now, gentle Reader, shortly and simply, to lay all the effect hereof before thine eyes: M. hardings Canons were burnt, before they were ever made.  
They were burnt: and yet were they falsified: They were falsified: and yet were they burnt too. This Athanasius informeth Marcus the Bishop of Rome of the burning of them, niene years before the fiere was made.  
The Pope is found in manifest forgery, and that by the witness of the patriarchs of Constantinople, and Antioch, and of all the bishops, and the whole Council of Aphrica, S. Augustine himself being present.  
M. harding saith, The Pope hath the custody of these Invisible Canons:  
The Pope himself saith, he hath none of them.  
These Canons be plain contrary, not only to the old Catholic fathers, but also to other Canons of the same Council.  
The Bishops in the Council of Aphrica openly mislike the Pope's attempt in this behalf, and call it worldly pride, and vain ambition.  
Such warrant hath M. harding, to advance the state of the See of Rome.   

M. harding. The .7. Division.  
For further declaration of this matter, 
Ca 4.  it were easy here to allege the Council of Sardica, the Council of Chalcedon, 
Ca 9  certain Councils of Aphrica, yea some Counsels also holden by Heretics, and sundry other: but such store of authorities commonly known, these may suffice.   

The B. of Sarisburie.  
These Councils are brought forth, all in a mummery, saying nothing. Therefore I might safely pass them over, until they had learned to speak somewhat. Yet, for as much as these men think it good policy to huddle up their matters in the dark, it will not be amiss to rip them abroad, and to bring them forth into the light.  
In the Council of Chalcedon it is decreed thus: 
Concil. Chalcedonen. Actione. 16.  Teneat & Aegyptus, ut Episcopus Alexandriae omnium habeat potestatem: quoniam & Romano Episcopo haec est consuetudo. Similiter &, qui in Antiochia constitutus est. Let Egypt hold this order, that the Bishop of Alexandria have the jurisdiction of all things there: For the Bishop of Rome holdeth the same order (within his Division) So likewise let the Bishop of Antioch. By this Council, every of these patriarchs had his power limited within himself: and none of them to have dominion over other.  
The Fathers in the Council of Aphrica, wherein M. harding would seem to have some affiance, 
Concil. Aphrican. Ca 6.  have decreed thus: Ne primae Sedis Episcopus appelletur Princeps Sacerdotum, aut Summus Sacerdos, aut aliquid huiusmodi: sed tantùm Primae Sedis Episcopus. That the Bishop of the First See be not called the chief of Priests, or the highest Priest, 
Can. 102.  or by any other like title: but only the Bishop of the First See. And again, If any shall think it good to appeal, let them appeal only to Councils to be holden within Aphrica: or else to the Primates of their own Provinces. But who so ever shall appeal beyond the Seas (that is, to the Bishop of Rome) let no man within Aphrica receive him to his Communion. Thus much only for a taste. I think M. harding will not gather hereof, that the Bishop of Rome was called universal Bishop, or the Head of the universal Church.   

M. harding. The .8. Division.  
The Christian Princes, 
Papa.  that ratified and confirmed with their Proclamations and Edicts, the Decrees of the Canons concerning the Pope's primacy, and gave not to him first that authority, as the Adversaries do untruly report, were 99 
The. 99 untruth, Phocas gave this title to the Bishop of Rome: but justinian gave it never.  justinian, and Phocas the Emperors. The words of justinian's edict be these: 
In authen. De Ecclesi. tit.  Sancimus secundum canonum definitiones, Sanctissimum senioris Romae Papam, primum esse omnium Sacerdotum. We ordain according to the determinations of the Canons, that the most holy Pope of the elder Rome, be formest, and chief of all Priests.  
About three score and ten years after justinian, Phocas the Emperor in the time of Bonifacius, to repress the arrogancy of the Bishop of Constantinople, 
Lib. 4. histor.  as Paulus Diaconus writeth, who vainly, 
Longobardicae Ca 36.  and as Gregory saith, contrary to our lords teachings, and the Decrees of the Canons, and for that, wickedly, took upon him the name of the Universal, or ecumenical Bishop, and wrote himself chief of all Bishops: made the like Decree, and ordinance, that the holy See of the Roman and Apostolic Church, should be holden for the Head of all Churches.   

The B. of Sarisburie.  
Emperors, Princes, and others have been favourably inclined sometime to the parties in respect of their places: sometime to the places for the admiration and reverence of the parties. 
Theodoret. li. 5. Ca 18.  Theodosius Themperor said, He never saw Bishop, that bore himself as a Bishop in deed, but only S. Ambrose. Constantinus Themperor said of Eusebius the Bishop of Caesaria, 
Sozom. li. 7. Ca 24.  Dignus est qui sit Episcopus, non tantùm unius Civitatis, sed etiam propè universi Orbis. He is worthy to be the Bishop, not only of one City, 
Socrat. lib. 1. Ca 24.  but also in a manner of the whole world.  
In respect of places, they were moved either for their Antiquity: or for their Authority and Civil power: or for the commodity of the situation: or for some other good consideration, and circumstance, to favour them, and to grant them privileges above others. Thus the Emperor justinian had a special inclination to the City of Constantinople, for that it was now grown in wealth, and puissance, and for the state, 
Authen. De Ecclesiast. titulis Collatione. 9 Id●oque Sancimus.  & nobility thereof called Nova Roma, New Rome: And for that it was, as he saith, Mater pietatis nostrae, & Christianorum Orthodoxae Religionis omnium. That is, The Mother of his Majesty, and of all Christian men of the Catholic Faith. For like consideration the Emperor gave out this special privilege in favour of the See of Rome. Sancimus secundum Canonum definitiones, sanctissimum Senioris Romae Papam primum esse omnium Sacerdotum. 
Cod. De Sacrosanctis Eccle. Decernimus Sacrosanctam. Authen. Collat. 9 De Ecclesias. titul.  We Decree, according to the determinations of the Canons, that the most holy Pope of the Elder Rome, be the first, or formest of all Priests. And by the way, least any error happen to grow of this word, Papa, it behoveth thee, good Reader, to understand, that, Papa, in old times in the Greek tongue signified a Father, as appeareth, by that, jupiter the great Idol, that was honoured as God in Bythinia, was called Papa, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, jupiter Papa. And further, that in S. Augustine's time, and before, the same name was given, 
Coelius Rhodigin. li. 11. Ca 21. jupiter Papa. Cyprian. lib. 2. Epis. 7.  not only, or specially, to the Bishop of Rome, but also generally to all Bishops. The Priests, and Deacons of Rome writ thus unto S. Cyprian the Bishop of Carthage, Cypriano Papae: Unto Pope Cyprian. And Galerius the judge, having S. Cyprian in examination for the Christian Faith, said thus unto him, Tu es, quem Christiani Papam suum nominant? Art thou he, whom the Christians call their Pope? 
Pontius in passione Cypriani. Inter Epistolas Augustini Epist. 11.  So likewise S. Jerome entitleth his Epistles unto S. Augustine being Bishop of Hippo. Hieronymus beatissimo Papae Augustino. Jerome unto Augustine the most holy Pope. Thus much only by the way.  
But to return to the matter, M. harding may not of every thing, that he readeth, conclude, what he listeth. This privilege granted unto the Bishop of Rome, to be the first of all Priests, was not, to bear the whole sway, and to over rule all the world: but only in General meetings, & Councils to sit in plac● above all others, and for avoiding of confusion, to direct, 
The first Bishop.  and order them in their doings. 
Cod. De Sacrosanctis Ecclestis. Decernimu●.  Themperors words be plain, Praerogativa in Episcoporum Concilio, vel extra Concilium ante alios residendi. A prerogative in the Council of Bishops, or without the Council to sit in order above others. This prerogative in Greek is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the privilege of the first place. And these phrases in that tongue be known, and common: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Like as also these in the Latin Tongue, Obtinere primas, secundas, tertias: That is, To have the pre-eminence of the First, second, or third place. And that the Emperor justinian meant only thus, and none otherwise, it is manifest even by the self same place, that M. harding hath here alleged. His words stand thus, Sancimus etc. Senioris Romae Papam, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  primum esse omnium Sacerdotum: Beatissimum autem Archiepiscopum Constantinopoleos Novae Romae secundum habere locum. We ordain, that the Pope of the Elder Rome shallbe the first of all Priests: and that the most holy archbishop of Constantinople, which is named New Rome, have the second place. Hereby it is plain, that this privilege standeth only in placing the Bishop of Rome in the first seat above others. But I beseech thee, gentle Reader, weigh well the words, that follow in the same Law, & thou shalt see, both that M. hardings dealing herein is not upright, and also, that the Bishop of Rome was then excluded by plain words from that Universal power, which he now so deeply dreameth of. It followeth immediately, Beatissimum Archiepiscopum Primae justinianae Patriae nostrae habere semper sub sua jurisdictione Episcopos provinciarum Daciae, & Daniae, & Dardaniae, & Mysiae, atque Pannoniae: Et ab eo hos ordinari: ipsum verò a proprio ordinari Concilio: & in subiectis sibi provincijs locum obtinere eum Sedis Apostolicae Romae. We ordain, that the most holy archbishop of justiniana the first, which is in our Country, shall have for ever under his jurisdiction the Bishops of the Provinces of Dacia, Dania, Dardania, Mysia, and Pannonia: and that they shallbe invested by him: and he only by his own Council: and that he in the Provinces subject unto him, shall have the place of the Apostolic See of Rome. Here we see, The Bishop of justiniana set in as high Authority, and power within his own jurisdiction, as the Bishop of Rome within his. 
Cod. De Sacrasanctis Ecclesijs. Omni innovatione.  In like sort the Emperor justinian saith, Ecclesia urbis Constantinopolitanae Romae veteris praerogativa laetatur. The Church of the City of Constantinople enjoyeth now the Prerogative of Rome the Elder.  
Now, if the Bishop of justiniana, and the Bishop of Rome, in their several divisions, have like authority: And if the Church of Constantinople in all prerogatives, and privileges be made equal with the City of Rome, then is not the Bishop of Rome's power Universal, 
Authen. ut Determinatus sit numerus Clericorum.  neither can he justly be called the Head of the Universal Church. verily justinian himself writing unto Epiphanius the Bishop of Constantinople, calleth him the Universal Patriarch: which thing he would not have done, if he had thought, that title of right had belonged to the Bishop of Rome. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
The argument, that M. harding gathereth of justinian's words, is this: The Bishop of Rome had the first place in General Counsels, Ergo, he was an Universal Bishop. Which argument what weight it beareth, I leave to M. harding to consider.  
But the Emperor Phocas gave this special grant to the See of Rome, that the Bishop there should be called The Head of all Churches. But M. Harding knoweth, this grant was made unto Bontfacius the third, which was Bishop in Rome in the year of our Lord si●e hundred and viii 
Anno Domi●●▪ 608.  even at the same very time, that Mahomet first began to plant his Doctrine in Arabia: and therefore maketh nothing to this purpose, as being without the compass of six hundred years. notwithstanding both Platyna, 
Platyna.  and Sabellicus say, that Bonifacius hardly, and with much a do got the same then to be granted. 
Sabellicus.  How be it, for as much as M. harding would seem to found his supremacy, upon some godly man, it may please thee, good Reader, to understand, that this Phocas being but a Souldeour, by treason, and conspiracy laid hands upon his liege Lord, and Master the Emperor Mauritius, & in cruel sort did him to death. The manner whereof was this: 
Abbas Vrspergensis in Mauritio.  First he commanded forth the emperors youngest son, and caused him to be slain, even in the sight of his Father: and so the second: and then the third: and afterward the wife: Mauritius heavily looking on, and lamenting, and saying unto God, O Lord, thou art just, and just is thy judgement. Last of all, he used the like tyranny upon him also, and laid the Emperor, his wife, and his children, 
Carion in Chronicis.  in a heap together. afterward, during the time of his Phocas, God seemed utterly to withdraw his blessing: 
Abbas urspergensis.  France, Spain, Germany, Lombardie, and the greatest part of the East, fell from the Empire for ever: such a wreck to the state, as never had been seen before. After he had thus lived, and committed sundry Murders, and other great mischiefs (Post multa homicidia, & alia malefacta) the people took him, and slew him, and threw him into the fire. This was he, that first proclaimed the Bishop of Rome, to be head of the Universal Church.   

M. harding. The .9. Division.  
Of the Doctors what shall I say? Verily, this matter is so often, and so commonly reported of them, that their sayings laid together, would scantly be comprised within a great volume. The recital of a few shall here give a taste, as it were of the whole, and so suffice.  
Ir●naeus having much praised the Church of Rome, 
Lib. ●. ca ●.  at length uttereth these words, by which the sovereignty thereof is confessed. Ad hanc Ecclesiam propter potentiorem principalitatem, necesse est omnem convenire Ecclesiam, hoc est, eos, qui undique sunt fideles. To this Church (of Rome) it is necessary, all the Church, that is to say, all that be faithful any where, to repair, and come together, for the mightier principality of the same: that is to wit, for that it is of mightier power and authority than other Churches, and the principallest of al.   

The B. of Sarisburie.  
touching the Doctors, M. harding findeth himself much troubled with the number of them: yet can he not find any one of them all, that calleth the Bishop of Rome the Universal bishop, or Head of the Universal Church.  
Ireneaeus speaketh neither of Supremacy, nor of Headship of the Church, nor of any other Universal power. Therefore M. harding mistelleth his authors tale, and avoucheth that, he never meant. For Irenaeus in that place writeth only against Ualentinus, Cerdon, and Martion, which, contrary to the Doctrine of the Apostles, had devised sundry strange Heresies, & Fantasies of their own. For trial whereof, he biddeth them to behold the Churches, which the Apostles had planted. 
Irenaeus. li. 3. Ca 3.  The Church of Ephesus (saith he) first instructed by S. Paul, and afterward continued by S. john, is a sufficient witness of the Apostles learning. Polycarpus being converted, and taught by the Apostles, instructed the Church of Smyrna: and all the Churches of Asia follow it. Yet none of all these Churches ever allowed, or received your strange doctrine. 
Irenaeus li. 3. Ca 4.  yea the very wild Barbarous nations, that have received the faith of Christ at the Apostles hands only by hearing, without any book, or letter, if they should hear of these Heresies, they would stop their ears. Thus Irenaeus calleth forth these Heretics, as we do now our Adversaries, to be tried by the Doctrine, and Churches of the Apostles. But he saith, Valde longum est, in hoc tali volumine omnium Ecclesiarum enumerare successiones. It would be very long in such a book as this is, to reckon up the successions of all Churches. Therefore he resteth specially upon the example of the Church of Rome, which he calleth Maximam, antiquissimam, & omnibus cognitam: The greatest, most ancient, and known to all men. And saith, By the example of this Church, we confound all perverse Doctrine: And addeth further, Ad hanc Ecclesiam, propter potentiorem principalitatem, necesse est omnem Ecclesiam convenire: quia in hac semper conseruata est ea, quae est ab Apostolis Traditio. Unto this Church of Rome every other Church must agree: The reason is, For that in this Church the Tradition of the Apostles hath ever been kept. 
Cod. De Summae Trini. Cunctos popul.  So the emperors Gratian, Valentinian, and Theodosius Commanded all them to be called Catholics, 
Sozomen. li. 7. Ca 4.  that follow the Faith, that S. Peter delivered to the See of Rome. For the Apostles Doctrine is the trial, and rule of Faith. This Doctrine at the beginning was exactly observed in Rome without corruption: and therefore was that Church in reverence, and estimation above others.  
But they will reply: Irenaeus saith, Propter potentiorem principalitatem. Of these words groweth their error. They dream of a Kingdom, and Principality. But Christ saith to his Disciples, 
Matthae. 20.  The kings of Nations rule over them: Vos autem non sic: 
Luke. 22.  But you may not so. And Origen saith, Qui vocatur ad Episcopatum, non vocatur ad principatum, 
Origen in isaiah. Ca 6.  sed ad servitutem totius Ecclesiae. He that is called to be a Bishop, is not called to a principality, 
1. Timoth. 3.  but unto the Service of the whole Church. The Principality, that Irenaeus meant, was the Civil Dominion, and temporal state of the City of Rome, in which God had then planted the Empire of the world, and made all Nations subject unto it. And therefore the Church of God being once inkendled there, was more notable, and better known unto all Nations. As for the Bishops of Rome that then were, they had neither lands, nor rents: but lived still under the sword in continual persecution: as S. Paul saith, The ofshavinge of the world, and the vilest of all people, far from any show, or colour of Principality. Yet that notwithstanding, the Church there was called a principal, and a chief Church above others, because of the Dominion, and Principality of the City. And in this sense, Ecclesia principalis, Is sometime used in the Old Fathers. 
7. Quest. 1. placuit.  In the Council of Carthage it is written thus: Placuit, ut nemini sit facultas, relicta principali Cathedra, ad aliquam Ecclesiam in Dioecesi constitutam se confer. We think it good, it be lawful for no man, leaving the principal Cheyre, or Church, 
Inter Epistolas Augustini. ep. 35  to go to any other Church within the Diocese. Likewise Paulinus unto Alypius, Dominus in suis te civibus principalem cum principibus populi sui, sede Apostolica meritò collocavit. The Lord hath worthily placed thee in the See Apostolic, a principal one among his Citizens, with the Princes of his people. Thus the Principality, that Irenaeus meaneth, stood not in the preaching of the Gospel, but in the Civil estate, and worldly Dominion: not in the Bishop that professed Christ, but in the Emperor, that was an Heathen: not in the Church, but in the persecutors, and enemies of the Church. Therefore M. harding reasoning thus, Rome had the power, and princehood of the world: Ergo, The Bishop there was Head of the Universal Church, seemeth not well to weigh his own Conclusion. For of the same grounds we might well reason thus: Rome now hath lost that power, and princehood of the world: Ergo, The Bishop there, is not now the Head of the Universal Church.  
To be short, If the Church of Rome would now faithfully keep the Traditions, and Doctrine of the Apostles, we would frankly yield her all that honour, that Iraeneus giveth her. But she hath shaken of the yoke of Christ, and wilfully breaketh Gods commandments, to th'intent to uphold her own Traditions. For proof whereof, to pass over an infinite number of other disorders, the Bishop there presumeth now to entitle himself, 
Gregor. li. 4.  The Universal Bishop. But S. Gregory saith, 
Epist. 36.  Nemo decessorum meorum hoc tam profano vocabulo uti consensit. None of my predecessors ever consented, to use this ungodly name. Therefore like as Irenaeus saith of his time, The Church of Rome hath ever hitherto kept the Tradition, and Doctrine of the Apostles: 
Primatus  Ergo, all Churches ought to take her for an example, and to agree unto her: So may we in contrary wise say of our time, The Church of Rome hath now broken the Traditions and Doctrine of the Apostles: Ergo, No Church ought to follow her example, and to agree unto her.   

M. harding. The .10. Division.  
Androw followed our Saviour before that Peter did. 
In. 2. Cor. 12.  Et tamen primatum non accepit Andreas, sed Petrus: And yet Androw received not the Primacy, but Peter, saith Ambrose.   

The B. of Sarisburie.  
This error holdeth only of the misseunderstandinge of this word, Primatus: which by M. hardings ●●dgement, must needs signify an Universal power over the whole world. B●t it is easy to be showed, that, Primatus, among the Old Fathers, is far 〈…〉 I mean, for any superiority, or preferrment before others. 
In Sermon. 35.  And first to begin with S. Ambrose, thus he writeth, Esau pe● 〈…〉 Primatus amisit. 
De jeiunio.  〈…〉 of Rise pottage lost the hon●●● of 〈…〉. 
Augustin. in Euange johan.  In like sort writeth S. Augustine, Esau Primatus suos, non prop●●● 〈◊〉, sed 〈…〉 perdidit. 
Tract. 73.  Likewise the Council of Chalcedo● in the condemnation of the Heretic Abbate Eutych●s, 
Concil. Chalcedone●, ●●●ione 〈◊〉.  useth these words, De●●●imus eum extraneum esse ab omni officio 〈◊〉, 
Concil. Toleta. 6 Ca 13.  & a nostra Communione, & a Primatu Monasterij. We decree, that he shallbe removed from his office of Priesthood, and from our 〈◊〉, and from the Primacy of 〈◊〉 Abbey. So the Council of Toledo, Prim●●● 〈◊〉 honorabiles hab●ntur in palatio: They are counted honourable in the Court, 〈…〉 Primacy of their dignity. In these places, I reckon, we need not to take, 〈◊〉 for an Universal, or infinite Government.  
Likewise the same word, Primatus, is often taken for the Superiority of every 〈…〉, and not only for the dominion, that is claimed by the Byssop of Rome. 
〈…〉 Ca 2.  In the Council of Constantinople it is written thus, Alexand●●● Episcopi solius Orienti● curam gerant, seruatis honoribus Primatus Ecclesiae An●●●●● Let the Bishops of Alexandria have the charge only of the East, the honour of 〈…〉 to the Church of Antioch. In like manner it is written in the 〈…〉 Chalcedon: 
Concil. Chalcedon. Actio. 16.  Episcopus qui in A●●iochia constitutus est, & qui in ●●●●eris provincijs, 〈…〉 ampliorum. The Bishop that is appointed for Antioch, 〈…〉 Provinces, let them have the P●●●acies of the greater Cities. So the Emp●●●●● 〈◊〉, and Valentinian wrote unto ●●●●●rus the Bishop of Alexandria, 
Concil. Chalcedonen. Actio. 1.  〈…〉 reported in the Council of Chalcedon, Authoritatem, & Primatum tuae praebemus Bea●●●●●.  
Now, if this word, Primatus, must needs signify that power▪ and gou●●●●ment, that M. Harding fantasieth, then must it follow of 〈◊〉, that Esau, Eu●●●●, the Bishop of Antioch, and the Bishop of Alexandri●▪ had the Universal Power, and government of the whole world. But if it may well be taken for any manner preferment, or pre-eminence, or priority before others, then is M. hardings argument much acra●ed, and concludeth not so much, as is pretended. verily Tertullian saith, 
Tertullian. De Praescriptio. contra Haereti.  〈…〉 Eccle●●● una est illa ab Apostolis prima, ex q●● omnes. Sic omnes primae, & omnes Aposto●●●●●, dum unam omnes probant unitatem. So many and so great Churches, are all that F●●●● one Ch●●che erected by the Apostles, fr●● whence came al. And so are all Churches both the first, and also the Apostolic Churches, for as much as they all allow one truth.  
As touching S. Peter's pre-eminence, 
Cyprian. De Simplicitate Praelatorum.  Cyprian saith, Hoc erant alij quod Petrus, pari consortio praediti, & Honoris, & Potestatis. The rest of the Disciples were even the same that Peter was, all endued with like fellowship, both of honour and also of power. Even so saith S. Ambrose too, and that in the very same place that M. harding hath alleged. Inter Petrum, & Paulum, quis cui praeponatur, incer●um est. Of Peter, and Paul, whether ought to be preferred before other, it is not known.  
Certainly, if Peter had had the Universal sovereignty over all the Apostles, he should have had the like over S. Paul. And so perhaps M. harding will say: notwithstanding S. Ambrose by plain words denieth it: 
Gregor. lib. 4.  and although S. Gregory say, 
Epist. 32.  Petrus universalis Apostolus non vocatur: Peter is not called an Universal Apostle.  
Of S. Ambrose words, M. Harding reasoneth thus: Peter was the chiefest of the Apostles: Ergo, The Pope is Head of the Universal Church. This argument would be better considered: for as it is, it holdeth but weakly.   

M. harding. The .11. Division.  
In the Epistle of Athanasius, 
This Epistle is forged, and 〈◊〉 writrens by 〈◊〉.  and the Bishops of egypt to Liberius the Pope, in which they sue for help against the oppressions of the Arianes: we find these words. Huius rei gratia, universalis vobis a Christo jesu commissa est Ecclesia etc. Even for this cause the Universal Church hath been committed to you of Christ jesus, that you should travail for all, and not be negligent to help every one. 
Luc. 11.  For whiles the strong man being armed keepeth his house, all things that he possesseth are in peace.   

The B. of Sarisburie.  
This Epistle under the name of Athanasius, besides that it is vain and childish, and full of needless, and idle talk, hath also evident tokens of manifest forgery. For further answer hereunto, I refer myself unto that is before answered unto the Epistle written under the name of Athanasius unto Felix.   

M. harding. The .12. Division.  
Hilarius speaking much to the extollinge of Peter, 
De Trinita. li. ●.  and his 100 
The .100. untruth. For Hilary ●●eaketh no● one word of Peter's 〈◊〉.  Successor in that See, saith, Supe● eminentem bearae fidei suae confessione locum promeruit: that for the Confession of his blessed faith, ●e deserue● a place of pre-eminence 101. 
The. 〈…〉 ●●anding in 〈…〉  above all other.   

The B. of Sarisburie.  
Hilarius by M. hardings report, speaketh much to the extollinge of S. Peter, and his successor in that See. Here is first a great untruth. For Hilarius in that whole place, speaketh not one word neither of Rome, nor of the See, nor of the Successor of Peter. Only he commendeth S. Peter's faith, wherein 〈◊〉 confessed that Christ is the son of the living God: 
De Trinit. li. 6.  and saith, Haec fides est fundamentum Ecclesiae: Super ha●e Confessionis Petram, Ecclesiae aedificatio est. This faith is the foundation of the Church: Upon this Rock of Confession the Church is built. And ●●deth further. 
Augustin. in johan. tractatu. 11. &. 124.  By the Confession of his blessed Faith, he obtained a place of preeminenc●, as M. Harding addeth of his own, 
1. Corinth. 15.  above all other. Wherein also he committeth an other untruth. 
1. Corinth. 4.  For Hilarius saith only, He obtained a special place, and speaketh not one word of any other. 
Roman. 9  S. Augustine saith, Petrus pro omnibus dixit, & cum omnibus accepit: 
Matth. 5.  Peter spoke for all the rest: and received promise with all the re●st. As the Confession was one, 
1. Timoth. 3.  so the place of pre-eminence was all one. The pre-eminence was, 
Luc. 22.  that they should be the first fruits of God's Saints: The vessels of Election: The Fathers of the people: 
Act. 7.  The Light of the world: The pillars of the Church: 
Act. 6.  and the Angels of God. That they should sit upon twelve seats, and judge the twelve Tribes of Israel. 
revelat. 1.  This was the special pre-eminence of the Apostles of Christ, 
revelat. 2.  and was equally given unto them al.  
But M. harding cannot believe, there is any place of pre-eminence, but only in Rome: and therefore imagineth, that upon this confession, Christ said unto Peter, Blissed art thou Simon Bariona: for thou shalt be Pope: and shalt be exalted above thy brethren: and shalt be furnished with all worldly power: and all the Princes of the world shall stoop unto thee This is the pre-eminence that by M. hardings fantasy, Christ promised unto S. Peter.  
Of these words of Hilary, M. harding seemeth to reason thus, Peter obtained a place of pre-eminence: Ergo, The Bishop of Rome is head of the Universal Church. This argument is open, and showeth itself.   

M. harding. The .13. Division.  
S. Ambrose confessing himself to believe that the largeness of the Roman Empire was by God's providence prepared, that the Gospel might have his course, and be spread abroad the better, saith thus of Rome: 
De vocatione gentium lib. 2. Ca 6.  Quae tamen per Apostolici Sacerdotij principatum amplior facta est Arce Religionis, quàm solio potestatis. Which for all that, hath been advanced more by the chiefty of the Apostolic Priesthood in the Tower of Religion, then in the Throne of temporal power.   

The B. of Sarisburie.  
These words of S. Ambrose be true, and not denied, and further no part of M. hardings purpose. But here is a whole sentence overhipte, that quite overthroweth his whole purpose. The words that immediately go before, are these. Quamuis gratia Christiana non contenta sit, eosdem limites habere, quos Roma, mul●osque iam populorum sceptro Crucis Christi illa subdiderit, quos armis suis ista non domuit: Howbeit the grace of Christ is not content to have the same limits that Rome hath: but hath subdued more Nations by the sceptre of Christ's Cross, than Rome ever subdued by force of war. If the Grace and Salvation of God have larger limits, and reach further than the power of Rome, how then claimeth the Bishop of Rome his Universal power? Many that live without the compass or obedience of Rome, are notwithstanding partakers of the Grace of Christ: how then is it, that Bonifacius the Bishop there saith, 
Extra. de Maior●. & obedientia unam Sanctam.  Subesse Romano Pontifici omni humanae creaturae declaramus, dicimus, definimus, pronuntiamus, omninò esse de necessitate salutis. We declare, say, determine, and pronounce, that to be subject unto the Bishop of Rome, is undoubtedly of the necessity of Salvation.  
S. Ambrose, that the Glory of the Gospel of Christ might the better appear, compareth it with the power, and puissance of the Empire of Rome, which then ouerrea●ched a great part of the world. One said, Romanos rerum Dominos. S. Ambrose saith, 
Ambros. in Ser●●ne. 66.  R●ma principatum & Caput obtinet Nationum. Rome hath the Empire and sovereignty of all Nations. Thus he seemeth to compare the Church, with the City: the power of the Gospel, with the power of the Empire: the Sceptre of the Cross, with the Sceptres of the Prince: and the Glory of the one side, with the Glory of the other. Although Rome were glorious for the Empire, yet was she much more glorious for the Gospel. The Emperor there with his power subdued Nations: but the Gospel of Christ subdued the Emperor. Constantinus, Theodosius, Ualentinianus, and other Emperors of Rome, with all their power confessed themselves to be subjects unto Christ. And S. Ambrose writeth unto Valentinian the Emperor, 
Ambros. Epist. 32.  Quid honorificentius, quàm ut Imperator dicatur Filius Ecclesiae? What can be more honourable, then that the Emperor be called a child of the Church? This was the whole, and only meaning of S. Ambrose. And in that sense S. Augustine saith, 
Augustin.  Ostendatur mihi Romae in honore tanto Templum Rom●li, in quanto ego ibi ostendo memoriam Petri. In Petro quis honoratur, nisi ille defunctus pro nobis? Sumus enim Christiani, non Petriani. Show me the Temple of Romulus in Rome, in so great honour, as I will show you there the memory of Peter. And who is honoured in Peter, but he that died for us? For we are Christian men, and not Peter's men. So likewise Chrysostom, 
Ad populum  Contigit primùm Antiochiae Discipulos appellari Christianos'. Hoc autem Civitatum, 
Antiochen. hom. 17.  quae sunt in mundo cunctarum habet nulla, nec ipsa Romuli Civitas. It chanced, that the Disciples in this City of Antioch were first called Christians. Of all the Cities, that be in the world, none ever had this giste, no not the City of Romulus. Therefore S. Ambroses' meaning is, that Rome was never so noble before for the Empire of the world, as it was afterward for the Gospel of Christ. But S. Ambrose saith, Apostolici Sacerdo●ij principa●um, The principality of the Apostolic Priesthood, With which words worldly eyes may soon be dazzled. But M. harding knoweth, that S. Peter, being in Rome, had no manner show, or state of princehood. His whole power was spiritual, and stood only in the preaching of the Gospel, 
2. Corin. 10.  with which armour God is able to pull down Kings and Princes to the obedience of his Christ. 
Hieremi. 1.  Thus saith God unto Hieremie, Constitui ●e super Gentes, & Regna. I have set the over Nations, and kingdoms. And S. Peter speaking generally unto all Christian people, 
1. Petr. 2.  saith, Vos estis regal Sacerdotium. You are that kingly Priesthood. This principality and tower of Religion was not only in Rome, but also in every place, where the name of Christ was received. Albeit, I grant, both for the multitude of Idols that there had been honoured, and also for the nobility of the Empire, the victory of Christ in Rome appeared most glorious.  
Now let us consider M. hardings reasoning. The state of Rome was more famous for the Gospel, than ever it had been before for the Empire: Ergo, The Pope was called the Head of the Universal Church. This argument is such, as needeth no answer.   

M. harding. The .14. Division.  
S. Augustine in his .162. Epistle saith, In Ecclesia Romana semper Apostolicae Cathedrae viguit principatus. The primacy, or principality of the Apostolic chair, hath evermore been in force in the Roman Church. 
Li. 1. contra. 2. Epistolas Pel●gianorum. Ad Bonifacium, ca 1.  The same S. Augustine speaking to Bonifacius Bishop of Rome, This care (saith he, complaining of the Pelagians) is common to us all, that have the office of a Bishop, albeit therein thou thyself hast the pre-eminence over all, being on the top of the pastoral watchetower. In an other place he hath these words. 
The .102. untruth. standing in the false Translation, and corruption of S. Augustine's words.  Caeterum magis vereri debeo, ne in Petrum contumeliosus existam. 
Quamuis ipse in co praeemineas celsiore fastigio speculae pastoralis. Lib. 2. de Baptismo contra Donatistas'. Ca 17.  Quis enim nescit, illum Apostolatus principatum, cuilibet Episcopatui praeferendum? But I ought rather to be afraid, lest I be reproachful toward Peter. For who is he that knoweth not, that that principality of Apostleship, is to be preferred before any bishopric that is? another most evident place he hath in his Book De Vtilitate credendi ad Honoratum. Cum tamen auxilium Dei etc. Whereas (saith he) we see so great help of God, so great profit and fruit, shall we stand in doubt whether we may hide ourselves in the lap of that Church, which (though Heretics bark at it in vain round about, condemned partly by the judgement of the people themselves, 
Culmen auctoritatis obtinuit Cui primas dare nolle, vel summae profectò impietatis est, vel praecipitis arrogantiae.  partly by the sadness of Councils, and partly by the majesty of miracles even to the confession of mankind) for the Apostolic See by successions of Bishops, hath obtained the top, or highest degree of authority? To which Church if we will not give, and grant the Primacy, sooth it is a point either of most high wickedness, or of headlong arrogancy.   

The B. of Sarisburie.  
These places of S. Augustine may soon be answered. For here is neither Universal Bishop: nor Head of the Universal Church: nor superiority, or dominion over all others: nor any other word tending to that end. M. harding knoweth, 
Concil. carthaginian. 3. Ca 26.  that S. Augustine was present at the Council of Carthage, and gave his consent, That the Bishop of the first See, should not be called neither the Prince, or Chief of Priests, nor the Highest Priest, nor by any other like title.  
He knoweth also that S. Augustine afterward confirmed the same in a Council holden at Hippo Regius in his own Diocese. 
Concil. Hipponen. Cap. 27.  Likewise he knoweth, that the same S. Augustine Decreed among other Bishops to the number of. 
Concil. Aphrican. Cap. 92.  217. in the Council of Aphrica, that it should not be lawful for any man of those countries, to seek for aid over the Seas, and to appeal to the Bishop of Rome: and that whosoever so appealed, should stand Excommunicate: and so utterly condemned that Infinite Dominion, and Universal Power, that so many have sithence dreamt of. 
Augustin. in johan. tracta. 13.  Again, writing upon the Gospel of S. john he saith, Petrus erat oculus in Capite, Peter was an eye in the Head: He saith not, Peter was the Head. In these words appeareth plainly S. Augustine's certain, and undoubted judgement touching this matter. The rest, that is here brought in, standeth only upon M. hardings geatheringe.  
It is true, that as well S. Augustine, as also other Godly Fathers, rightly, and well, in old times yielded great reverence to the See of Rome, both for the Antiquity of the Church: and for the honour and memory of S Peter: and for the constancy of the Holy Martyrs, that there had suffered: and also for the purity of Religion, which was preserved there a long time without spot, and might be a standard unto others. But the greatest increase of outward estimation in the world unto that See, 
Concil. Constantinopol. 1. ca 5.  was the Imperial Seat, and Presence of the Prince, as notably appeareth by the first Council of Constantinople. 
Distinct. 22. Constant inopolitanae.  For these causes S. Augustine saith, The See of Rome had the highest place, and chief pre-eminence above others.  
Perhaps M. harding will press me further with this word, Principatus: which he expoundeth, The Principality. Howbeit, I believe, he will not say, P●incipatus, signifieth an Universal power, or Supreme government: and so his advantage of this word is not so great. verily Princeps, in the Latin tongue, is often used for a man, that for his virtue, or room, or any singular quality, is to be had in estimation above others. 
De natura Deorum.  So Cicero saith, Socrates princeps Philosophorum: Gravitate dicendi princeps Plato: 
De oratore. Pro domo su●.  princeps orbis terrarum Pompeius. Like as also Chrysostom saith, 
Chrysost. ad Ro●a. Homi. 18.  Caput Prophetarum Elias: Elias the Head of the Prophets. In these places, Princeps is taken, not for a Prince, or Governor, but only for a man, that for his qualities is to be esteemed above the rest. And in this sense S. Augustine calleth the See of Rome, as it was in his time, Principatum Sedis Apostolicae, and not in respect of any Supreme government: for that he himself in the Council of Aphrica, as it is already proved, utterly denied him. I grant, as S. Augustine saith, The Bishop of Rome truly, and diligently doing the part of a Bishop, he that then would have denied him the chief pre-eminence, for the respects above touched, had been wicked, or arrogant. But the same Bishop of Rome now claiming to himself the title of Universal Bishop, as S. Gregory saith, 
Gregor. li. 6. Epist. 30. & li. 4. Epist. 39  Is the Forerenner of antichrist: and the consenting to the same, as the same Gregory saith, Is the renouncing and forsaking of the faith.  
I could further say, that M. harding in these authorities of S. Augustine hath left out, and transposed what he thought good: and so hath showed no simple dealing. In the first place, S. Augustine's words be these, Episcopus videbat se Romanae Ecclesiae, in qua semper Apostolicae Cathedrae viguit principatus, per Communicatorias literas esse coniunctum: He saw himself by Letters of Conference to be joined with the Church of Rome, 
augustin. Epist. 〈◊〉  in which Church the chief pre-eminence of the Apostolic See had ever flourished. S. Augustine saith, The Bishop there was joined with the Church of Rome, not by way of Obedience, or Subjection, but by Letters of Conference, wherein is implied an equality, or a fellowship. And afterward in the same Epistle S. Augustine saith, That Meltiades the Bishop of Rome with certain other Bishops, heard the matter between Caecilianus and Donatus A casis nigris, not by any his Universal, or Supreme Power, as M. Harding imagineth, but by special Commission from the Emperor. And so was the Bishop of Rome the emperors Delegate: and that, not in any Sovereign Authority, but fellowlike, and equally joined with other Bishops: and, That afterward the same cause upon complaint, and misliking of Donatus, was by the Emperor taken out of the Bishop of Rome's hands, and by a new Commission was put over to the hearing of the Bishop of Arle in France. But where was then the Bishop of Rome's supreme government?  
In the second place M. harding hath notably falsified, 
Augustin. li. 1.  both S. Augustine's words in the Latin, 
Contra Epist.  and also his own Translation in the English. S. Augustine's words be these, 
Pelagianor. ca 1.  Communis est nobis omnibus, qui fungimur Episcopatus officio, quamuis ipse in eo praeemineas celsiore fastigio, Specula pastoralis. Which words M. harding by wilful depravation hath altered thus, Celsiore fastigio speculae pastoralis: And so hath left the adjective, Communis, without a Substantive, and the principal verb, Est, without a Nominative Case: And, to serve his turn, hath caused S. Augustine to speak false Latin. This place of S. Augustine may be Englished thus, The pastoral Watch Tower is common to us all, that bear the office of Bishops: albeit thy pre-eminence is greater, as sitting in the higher room. M. hardings Translation is thus, Thou thyself hast the pre-eminence over all, being in the top of the pastoral Tower: Wherein these words (Over all) are not sound in S. Augustine, but only devised at pleasure by M. harding. In the third place, besides other corruption, 
De Baptismo contra Donatist. li. 2. ca 1.  he dissembleth the words that S. Augustine in the very same place allegeth out of S. Cyprian, 
Cyprian. ad Quirinum.  very well serving to this purpose. The words be these, Nec Petrus vindicavit sibi aliquid, aut arroganter assumpsit, ut diceret se primatum tenere, & obtemperari sibi a novellis, & posteris potius debere. Neither did Peter challenge any thing, or proudly presume of himself, to say, that he had the primacy, and that therefore others as Novices, and underlings should be obedient unto him. All these things M. Harding dissembleth, and so to furnish out his matter, and to smouthe his Reader, he leaveth out, what he listeth.   

M. harding. The .15. Division.  
The notable saying of S. Jerome may not be let pass. 
Contra Luciferianos.  Ecclesiae salus a summi Sacerdotis dignitate pendet: cui si non exors quaedam, & ab omnibus eminens detur potestas, tot in Ecclesiis efficientur schismata, quot Sacerdotes. The safety of the Church hangeth of the worship of the high Priest (103 
The .103. untruth. S. Jerome meaneth not the Pope, but any other several Bishop.  he meaneth the Pope Peter's successor) to whom if there be not given a power peerless, and surmounting all others, in the Churches we shall have so many schisms, as there be priests.   

The B. of Sarisburie.  
This place of S. Jerome is notably well noted. But if it might have pleased M. harding, to note but the two lines that went before, he should soon have seen, that this note was not worth the noting. For it is certain, that S. Jerome there speaketh generally of all Bishops: and not one word specially of the Bishop of Rome. He entreateth there of the order of Confirmation, which, he saith, by the usage of the Church for quietness, & unity, in many places was ministered only by the Bishop, and not by any other Priest: and that, he saith, Ad honorem magis Sacerdotij, quàm ad necessitatem Legis. More for the honour of the state of Bishops, then for the necessity of the Law. And this (as I said) he speaketh generally of all Bishops. Immediately after he addeth these words that M. Harding here allegeth, Ecclesiae salus etc. The safety of the Church hangeth of the dignity of the high priest. Herein S. Jerome agreeth thoroughly with S. Cyprian, that is, That for avoiding of Sects, and Schisms, one high Priest, that is to say, one Bishop, was by good policy appointed in every Division, to whose doings and Doctrine, the rest of the Clergy should conform themselves. And by this order, the unity of the Church was well preserved. S. Cyprian saith, 
Cyprian. li. 4. Epist. 9  Ecclesia cohaerentium sibi invicem Sacerdotum glutino copulatur. The Church is joined together by the consent of Bishops agreeing in one. 
Hierony. ad Nepotian.  So saith S. Jerome. Singuli Ecclesiarum Episcopi: singuli Archiepiscopi: singuli Archidiaconi: & omnis ordo Ecclesiasticus suis Rectoribus nititur. There be several Bishops of Churches: several Archbishops: and several archdeacon's: and all the Ecclesiastical order is stayed by the governors.  
And the Gloze thereupon saith thus, 
7. Quest 1. in Apibus.  Hieronymus probat h●c, plures praelatos non debere esse in una Ecclesia: 
Hierony. ad Titum. Ca 1.  sed singulos debere esse in singulis Eccles●s. S. Jerome here proveth, that there may not be two, or more Bishops in one Church: But that a several Bishop must be in every several Church. To the like purpose S. Jerome writeth upon the Epistle unto Titus. Haec proptereà, ut ostenderemus, apud veteres ●osdem fuisse Presbyteros, quos & Episcopos. Paulatim verò, ut dissensionum plantaria evellerentur, ad unum omnèm sollicitudinem esse delatam. These things have I spoken to the intent to show, that in old time Priests, and Bishops were all one: and that in process, and by degrees, the whole charge was brought unto one man (he meaneth within one Diocese) that the occasions of dissension might be rooted out. 
Cyprian. li. 1. Epist. 3.  And therefore, as it is before declared▪ S. Cyprian saith, 
Hieronym. contra Luciferian.  Hereof springe Schisms, for that the Priest of the Lord is not obeyed. And therefore also saith S. Jerome, Unless the Bishop have a special power above others, there will be as many Schisms in the Church, as there be Priests. But all these things thus uttered generally of all Bishops, M. harding wresteth, and forceth only unto one Bishop: and thus, that is General, he maketh Special: and, that is Special, he maketh General, at his pleasure: and as before he misreported S. Cyprian, even so doth he now likewise misreport S. Jerome, and so shoareth up a ruinous matter with the falsification of his Doctors.  
But M. harding will say, S. Jerome useth these special words, Summus Sacerdos, The highest Priest: which can not otherwise be taken, but only of the Pope. And therefore he gave this note with a special Parenthesis (He meaneth the Pope Peter's successor.) Yet M. harding knoweth, there is no such necessity, 
Amphilochius.  wherefore these words should so be taken. His own Amphilochius calleth S. Basile, Summus Sacerdos: and yet he knoweth, S. Basile was never Bishop of Rome. Every Bishop within his own Diocese may be called the highest Priest, 
Lactantius li. 4. Ca 30.  in respect of other Priests, that live under him. And in this sense Lactantius seemeth to call every Bishopric Maximum Sacerdotium.  
As for the Bishop of Rome, S. Jerome advanceth him not so high, as M. harding would seem, 
Hieronym. ad Euagrium.  but rather maketh him equal, and level with all other Bishops. For thus he writeth unto Euagri●s, Si authoritas quaeritur, Orbis maior est Vrbe. Vbicunque fuerit Episcopus, sive Romae, sive Eugubij, sive Constantinopoli, sive Rhegij etc. eiusdem est meriti, eiusdem Sacerdotij. If we seek for Authority, the World is greater, than the City of Rome. Wheresoever there is a Bishop, whether he be at Rome, or at Eugubium, or at Constantinople, or at Rhegium, etc. He is of like worthiness, and of like Priesthood.  
Here S. Jerome specially, and by name, reckoneth the Bishop of Rome among others, and maketh him equal unto the rest. And again he saith, Quid mihi profers unius Vrbis consuetudinem? What showest thou me the order, or manner of one City? So much S. Jerome seemeth to set by the See of Rome. And to this end S. Cyprian saith, 
Cyprian. de simplicitate praela●orum.  Hoc erant coeteri Apostoli, quod fuit Petrus, pari consortio praediti, & Honoris, & Potestatis. The rest of the Apostles were the same that Peter was, all endued with like fellowship both of Honour, and also of Power. And so S. Cyprian calleth Cornelius Bishop of Rome, 
Cyprian. li. 1. epist. 3.  his Brother: and Cyrillus calleth Coelestinus likewise Bishop of Rome, his Felowseruant. And therefore, when I hear M. Harding by his strange interpretation, 
cyril. in Epis. ad Coelestin. Durand. li. 2.  give unto the Bishop of Rome A power peerless, and surmounting all others, Me thinketh I hear Doctor Durandus say, Hic est Melchisedech, cuius Sacerdotium non est coeteris comparatum: Ille est Caput omnium Pontificum, a quo illi, tanqu●m a capite membra, descendunt, & de cuius plenitudine omnes accipiunt. This is Melchisedek's, whose priesthood is not comparable unto others. He is the Head of all Bishops, from whom all they grow, as members grow from the head, and of whose fullness all they receive. Me thinketh I hear, that is written by the canonists, 
* extravag johan. 22. Cum inter. In Glosa. Impressum Lugduni, anno. 1556. & antea Lugduni, anno. 1513. Gregori. li. 4. Epist. 76.  Dominus 〈…〉 Our Lord God the Pope. And where as he further saith, The safety of the Church hangeth of the high priest, whom he supposeth, to be the Bishop of Rome. verily S. Gregory saith, Quando is, qui appellatur universalis, cadit, universa Ecclesia 〈…〉 suo corruit. When so ever he, that is called the Universal Bishop, falleth, the whole Church from her state must needs fall to the ground.   

M. harding. The .16. Division.  
There is an Epistle of Theodoretus Bishop of Cyrus' extant in Greek, written to Leo Bishop of Rome: wherein we find a worthy witness of the primacy of the See Apostolic. His words may thus be englished. If P●ule (saith he) the preacher of the truth, and trumpet of the ●oly Ghost, ran to Peter, to bring from him a determination, and declaration, for them, who at Antioch were in argument, and contention concerning living after Moses' law: much more we, who are but small, and vile, shall run unto your throne Apostolic, that of you we may have salve for the sores of the Ch●●ches, (there follow these words) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Id est, per omnia enim vobis convenit primas tenere: That is to say, For in all things (pertaining to Faith, or Religion, so he meaneth) it is meet, that you have the chief doings, or that you have the Primacy. For your high seat, or throne is endued with many prerogatives, and privileges.   

The B. of Sarisburie.  
Here might I say, 
Concil. Constantinopol. actio. 5. Euagri li 4. ca 38.  That this Theodor●t was a deadly enemy of S. Cyrillus, and a Nestorian Heretic, and condemned by that name in the General Council of Constantinople: as appeareth by Euagrius, Nicephorus, and others. verily although he were brought into the Council of Chalcedon by the authority, and favour of the Emperor Martianus, yet the bishops of Illyricum, egypt, and Palestine cried out against him, 
Nicephor. li. 17. Ca 27.  Fides perit: istum Canones eijciunt: Mitte hunc fo●as, magistrum Nestorij: Nolite istum dicere Episcopum: Non est Episcopus: Impugnatorem Dei foras mitte: 
Concil. Chalced Actio. 1.  Haereticum foras mitte: judaeum foras mitte. The Faith is lost: this man the Canons throw out: Out with this fellow: out with Nestorius' Schoolmaster: Call him not Bishop: He is no Bishop: Out with him that fighteth against God: Out with this Heretic: Out with this jewe.  
But I will not use this advantage. I judge rather, that this Theodoretus, as he was a man of deep learning, and great renown, so he was also a careful, and godly Bishop. As for the Nestorian Heresy, he defied it in the Council of Constantinople, and openly pronounced, 
Concil. Constantinopol. Actio. 8.  Anathema Nestorio, Accursed be Nestorius.  
In these words that M. harding hath here alleged, he saith nothing, that of our part is denied. Certainly, here is not one word, neither of the Head of the Church, nor of Universal Bishop.  
But if Theodoretus think, S. Paul went up to Jerusalem, either to visit Peter, as the Head of the Church, as M. harding seemeth to guess, or else to be better resolved of his Doctrine, as standing in some doubt, whether he had thitherto preached the truth, or no, then doth he quite overthrow S. Paul's whole meaning. For it is plain, that S. Paul knoweth not Peter for his Head, but contrary wise taketh him as his equal: 
Ad Calat. 2.  For thus he saith, Videbant mihi concreditum esse evangelium praeputij, sicut petro Circuncisionis. They saw, that I was put in trust with the Gospel over the Heathens, 
Dextras dederunt 〈◊〉.  even as Peter was over the jews. And again, james, Peter, and john, that seemed to be the pillars, gave unto me, and B●rnabas the right hands of fellowship. Here we see between Peter, and Paul a covenant of equality, and neither superiority, nor subjection.  
And therefore S. Ambrose saith, 
Ambros. Sermon. 66.  as it is before noted, Inter Petrum, & Paulum, quis cui praeponatur, incertum est: Between Peter, and Paul, whether ought to be preferred before other, I can not tell.  
Neither went he up, 
Act. 15.  to be better informed of the Truth, as being doubtful of his own Doctrine. Al his reasoning, and the whole drift of that 〈◊〉 is to the contrary. 
Galat▪ ca 1.  For thus lie his words: I never 〈◊〉 with Fle●she, and Blood (that is to say, with any man) neither did I return to Jerusalem to them, 〈◊〉 had been Apostles before me: I received not the Gospel, that I have preached, of any man, but by the revelation of jesus Christ. If any preach unto you any other Gospel, then that I have preached, accursed be he. 
Galat. ca 2.  They that were in chief regard among the Apostles, touching the Truth of the Gospel, added nothing unto me. I withstood Peter even in the face, and spoke unto him before all the people: for he walked not uprightly, but was worthy to be blamed. Hereby it may sufficiently appear, that S. Paul's going to Jerusalem was, not to bring from Peter a determination of any matter of Truth, that la● in Question; as it is here supposed. 
Hieronym. in ●pist. ad Galat. 〈◊〉.  And therefore S. Jerome saith, Ad hoc ivit Hierosoly man. ut videret Apostolum (Petrum) non discendi study, qui & ipse eundem praedica●o●s habere● authorem: sed honoris priori Apostolo deferendi. Paul went to Jerusalem, to the intent to see Peter the Apostle, not to learn any thing of him, as having the same author of his preaching that Peter had: ●ut to show reverence unto him, th●t had been Apostle before h●m. And again, 
Hieronym. ●od●m. loco. ●alat. 2.  Proptereà quindecim ponit dies, ut ostendat non fuisse grand tempus, quo po●uerit aliquid à Petro discere: ut ad illum sensum, a quo coepit, cuncta referantur, se non ab homine doctum esse, sed a Deo. Therefore he nameth fifteen days, to show, th●t he had no long time, that he might learn any thing of Peter: to the intent to drive all his words to that sense, wherewith he began, That he was t●ught, not by man, but by God. Likewise saith Hugo Cardinalis a barbarous writer, 
Hugo Cardinali● in Epist. ad Gala●. Ca 1.  Secundum Literam ●struimur de mutua dilectione, quam deberent habere praedicatores, & doctores: quia Paulus venit videre Petrum, quoniam bona audierat de eius doctrina. according to the l●tter we are here instructed of mutual love, which ought to be between all preachers and Doctors. For Paul went to visit Peter, because he had heard good of his Doctrine. But what can be so plain, as that is written by Chrysostom touching the same? His words be these: 
Chrysost. in Epist. ad Galat. ca 2.  Paulus nihil opus habebat Petro, nec eius egebat voce: sed hono●e par erat ill●: nihil enim hîc dicam amplius. Pau●e had no need of Peter: neither needed he to be taught at his mouth: but he was equal to him in honour: I will say no more. And immediately after, Sicut nunc multi fratrum nostrorum ad viros sanctos proficiscuntur●●odem affectu tunc Paulus ad Petrum profectus est. Like as now a days many of our Brethren go to holy men, so then with like affection went Paul unto Peter.  
As for the rest, that the Bishop of Rome had an estimation, and a credit, and a prerogative before others, it is not denied. For of the four patriarchs he had the first place, both in Council, and out of Council: and therefore the greatest authority, & direction of matters in all assemblies. And this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To have the first, or highest room: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A dignity, or privilege: Which words M. harding hath noted in the Margin.  
Here M. harding seemeth to reason thus, The Bishop of Rome had a privilege or dignity above others:  
Ergo, He was an Universal Bishop.  
This Argument concludeth A genere ad speciem affirmatiuè: and, as M. harding knoweth, was never allowed in any Schools.  
Likewise he seemeth to say, Paul went up to Jerusalem to visit Peter: Ergo, The Bishop of Rome is Head of the Church.  
Such weak gear M. Harding hath brought forth. And yet with his furniture of words, it seemeth somewhat. By the same reason he may prove, that S. james also was Head of the Church, 
Galat. Ca 1.  as well as Peter: for Paul saith, he visited him, 
Hieronym. in Prooemio in Epist. ad Ephesios' Hugo Cardinal. in Epist. ad Galat.  as well as Peter. And S. Jerome saith of 〈◊〉 self, That he purposely went to Alexandria, to see Didymus: yet was not Didymus therefore Head of the Church.  
In deed Hugo Cardinalis saith, 
Deuter. 16.  Hereof it first began, that Bishops, and archbishops made a vow to visit the Pope 〈◊〉 Paul w●nt to Hierus●lem to see Peter: And saith further, that Custom hath added to the same, this Commandment written in the Deuteronomie. Non appa●ebis in conspectu Domini vac●●s. Thou shalt not appear in the presence of the Lord without some what.  
M. harding tripping, as he saith, so nicely over the Doctors, hath not yet once touched that thing, that was looked for, and that ●e hath only, & with such affiance taken in hand. For not withstanding a great pomp of ●oordes, and the names of many holy Fathers, yet hath he not hitherto showed, that the Bishop of Rome within the space of six hundred years after Christ, was ever called the Universal Bishop, or the Head of the Universal Church. Which thing if he could have showed, I believe, he would not s● lightly have tripte it over.   

M. harding. The .17. Division.  
Now let us see, whether this chief authority may be frond necessary by 〈◊〉. That a multitude which is in itself one, cannot continue one, unless it be 〈◊〉, and holden in by one, both learned philosophers have declared, and the common nature of thin●es 〈◊〉. For every multitude of their own nature goeth a sunder into many: and from an other it comes that it is one and that it continueth one. And that whereof it is one, and is kept in union or 〈◊〉, it is necessary that it be one, else that self also, shall need the help of an other, that it be 〈◊〉. For which cause that saying of Homer was alleged by Aristotle, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as most notable. It is not good to have many rulers, let one be ruler. Whereby is meant that plurality of sovereign rulers, is not fit to contain and keep unity of a multitude of subjects. Therefore, sith that the Church of Christ is one▪ (for as there is one Faith, one Baptism, one calling, so there is one▪ Church▪ yea all we are one Body, and members one of an other, as S. Paul saith: and in our Crede we all profess to believe one holy Catholic and Apostolic Church) therefore I say, it hath need of one Prince and ruler, to be kept, and holden in. If i● be otherwise, unity mustneedes forth with be sparkled and broken a sunder. And therefore it behoved that the rule and government of the Church should be committed to one.   

The B. of Sarisburie.  
All this is proved by Aristotle the Philosopher, by one verse of the Poet Homer, and by M. hardings drift of reason, and none otherwise. Aristoteles and Homeres authority in this case cannot be great. And yet they speak only of one Captain General in one field, and of one King in one Realm: where as number, or fellowship must of necessity breed confusion. But neither of them ever dreamt this new fantasy, that one King should rule over the whole world.  
M. hardings reasons would weigh the more, if either Christ, or Peter, or Paul, or any old Doctor, or Catholic Father had ever used the same. Otherwise S. Augustine speaking of discourse of Reason in the understanding of the Scriptures, 
Augustin. de doctrina Christiana li. 3. Ca 28. Quintus Curtius.  saith thus, Haec consuetudo periculosa est. Per Scripturas enim divinas multò tutiùs ambulatur. This manner of expounding is very dangerous. The saf●r way is to walk by the Scriptures. The force of M. hardings reason caused Alexander the ambitious King of Macedon to say, As the Heavens can h●ue but one Sun, so may the whole world have but one King: And likewise Pope Bonifac●us the eighth to say, 
De Maioritate & obedienti●. unam Sanctam.  as is before, In principio creavit Deus coelum, & terram: non in principijs, In the beginning, as in one, God made Heaven, and Earth, and not in the beginnings, as in m●ny: Ergo, the Pope is head of the Church.  
But, saith M. harding, every multitude naturally goeth a sunder: and the thing that keepeth it together, m●st needs be 〈◊〉. That is to say, It is the Pope only, that preserveth the unity of the 〈◊〉, and maketh it one. And therefore the Pope himself must needs be one: otherwise being two, or more, saith M. harding, they should need some other thing, to make them 〈◊〉. And yet he rem●mbreth, that the Council of Syrmium▪ to take up the contention between Felix, 
Sozomen. li. 4. Ca 15.  and Liberius, that ambiti●usely strove together for the S●● of Rome, willed them to be Bishops there both together▪ 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which thing notwithstanding, they meant not therefore, neither to dissolve the unity of the Church, nor to make the Church a Monster with two Heads. 
Roffensis.  And so Roffensis saith, The Church is one, not because of Christ, but because of the Pope; that keepeth it in one. This reason that M. harding useth, is newly devised, and was never remembered of any of the Old Fathers. S. Gregory saith, 
Gregor. lib. 4. epist. 32.  None of ●y predecessors: would ever take upon him, to use this ungodly name▪ 〈◊〉 be 〈◊〉▪ the Universal Bishop: And yet it appeareth not, but the Church was then 〈◊〉 in unity.  
Neither ●●nne 〈◊〉 infinite power, that is imagined, stand without infinite great dangers. And, for as much, as it pleaseth M. harding to avouch the government of Christ's Church by Philosophers, and poets, that never knew Christ, it may also please him to remember, that his poets likewise say, That when Phaeton an undiscrete, and a fond young man would needs leap into Phoebus his father's Chariot▪ to carry the Sun Beams about the Heavens, for lack of skill, he soon set a ●ier the whole world. It may not much displease M. Harding, that I compare the Bishop of Rome, with Phaeton, a rash yo●nge man: For S. Gregory, 
Gregor. li. 4. Epis. 34. & Epis. 38.  for the same attempt, and enterprise, as it plainly appeareth by his words, compareth him with Lucifer, and with antichrist. And further saith, Si hanc causam acquanimi●er portamus, universae Ecclesiae Fidem corrumpimus▪ If we take this matter quietly, 
Gregor. li. 7. Epi. 69.  we destroy the faith of the whole Church.  
This reason standeth thus: The Church of Christ is one, 
 Ergo, 
Gregor. li. 6. Epis. 24.  the Pope is an Universal Bishop. If any man deny this sequel, I marvel, by what Logic M. harding will ever be able to make it good.   

M. harding. The .18. Division.  
And where as these Gospelers say, that Christ is the governor of the Church, and that he being one keepeth the Church in Unity: we answer, that, although the Church be first and principally governed by Christ, as all other things are, yet God's high goodness hath so ordained, as each thing may be provided for, according to his own condition and nature. Therefore, where as mankind dependeth most of sense, and receiveth all learning, and institution of sensible things, therefore it hath need of a man, to be a governor and ruler, whom it may perceive by outward sense. And even so the Sacraments, by which the Grace of God is given unto us, in consideration of man's nature, being so made of God, as it is, are ordained in things sensible. Therefore it was behooveful, this government of the Church to be committed to one man, which at the first was Peter, and afterward ●che successor of Peter for his time, as is afore declared. Neither can this one man have this power of any consent, 
The .104. untruth. For Christ● never appointed any such● Vicate.  or company of men, but it is necessary he have it of God .104 For, to ordain and appoint the Vicar of Christ, it pertaineth to none other, then to Christ. For where as the Church, and all that is of the Church, is Christ's, as well for other causes, as specially for that we are bought with a great price, 
●. Corinth. 3.  even with his Blood, as S. Paul saith: how can it pertain to any other, then to him, to institute and appoint to himself a vicar, that is, one to do his steed?   

The B. of Sarisburie.  
M. harding standeth very long, in discoursing this matter by natural reason▪ And for that he knew, S. Augustine saith, Si ratio contra Divinarum Scripturarum authoritatem redditur, 
Augustin. ad Marcellinum Epis. 7.  quamlibet acuta sit, fallit verisimilitudine: Nam veta esse non potest. If natural reason be alleged against the authority of the holy Scriptures, be it never so subtle, it beguileth men by a likeness, or colour of the Truth: for true it cannot be. And for that he also saw, the reasons he hath brought, are very simple, and carry no weight, he hath therefore thrust a great many of them in a throng together, both to fill the Hearers senses, & also, that the one might the better aid the other.  
For his entry, in mirth, and game, he calleth us Gospelers. God open the eyes of his heart, that he may see the brightness of God's Gospel, and consider, what it is, that he hath refused. Surely, it is an horrible thing, for a Christian man, thus to make mockery of the Gospel of Christ. 
1. Corinth. 4.  S. Paul saith, Si opertum est evangelium, in illis, qui pereunt, est opertum: If the Gospel be covered, it is covered from them, that perish.  
It misliketh him that we build the unity of the Church upon Christ only, and not also upon the Pope: and this he calleth these New Gospelers Doctrine. God be thanked: these Gospelers have good warrant for their Doctrine. S. Paul saith, 
Ad Ephes. 1.  Eum dedit Caput super omnia ipsi Ecclesiae, quae est Corpus eius. God hath given Christ to be Head over all, 
Ad Ephes. 5.  even to the Church, which is his Body. And again, Ille est Caput, qui dat salutem Corpori. Christ is the Head, that giveth health unto the Body. Christ is our peace: 
Ad Ephes. 2.  All we are one in Christ jesu. Therefore S. Gregory saith, Nos quoque à vobis non longè sumus: 
Gregor. li. 4. Epis. 36. Ad Eulogium.  quoniam in illo, qui ubique est, unum sumus. Agamus ergo ●i gratias, qui solutis inimicitijs in Carne sua, fecit, ut in omni orb terrarum unus esset Grex, & unum Ouile, sub se uno Pastore. We are not far away from you: because in him, that is every where, we are all one. Therefore let us give him thanks, that enmity being broken in his Flesh, 
john. 10.  hath caused that in all the world there should be one Flock, and one Fold under himself, being the one Shepherd. These places, and infinite other like, are good warrants of our Doctrine.  
Now, if M. harding be able by the Scriptures, or Holy Doctors, to say as much for the Bishop of Rome, that he is the Head of the Church, that is to say, the Head of Christ's Body: or that the Church receiveth influence, or health from him: Or that he is our Peace: or that we are all one in him: or that all the world is one Flock, 
Ad Ephes. 4.  and one Fold, and he the one Shepherd: Or that S. Paul, as he said, There is one Lord, one Faith, one Baptism, so he said also, There is one Pope: then have we some cause, to think according to M. hardings fantasy, that the unity of the whole Church is founded, and built upon the Pope. Certainly, it seemeth, S. Augustine would not give this privilege unto S. Paul. His words be plain, 
August. contra literas Petiliani li. 3. Ca 42. johan. 15.  Nec Paulus radix eorum erat, quos plantaverat: sed ille potius, qui ait, Ego sum vitis: vos estis Sarmenta. Caput etiam eorum quomodo esse poterat, cum dicat, Nos omnes unum esse Corpus in Christo, ipsumque Christum Caput esse universi Corporis? Neither was Paul the root of them, whom he had planted: but rather he, that saith, I am the vine, and you are the sprigs. But the Head of them how could he be, 
Ephes. 1.  seeing he himself saith, All we in Christ are one Body: and, That of the whole Body Christ himself is the Head? If S. Paul, as S. Augustine saith, could not be Head of the Church, how may we then think, that the Bishop of Rome may be Head of the Church?  
But mankind, saith M. harding, dependeth most of sense: Therefore the whole Church must have one man to rule and govern over it: and that man is Peter's successor, and Christ's Vicar in Earth. I marvel that none of the Old Fathers could ever understand, either the necessity of this reason, or this special name, and title of Christ's Vicar. How be it, one true word M. Harding hath uttered amongst many others: that is, that to appoint Christ Vicar, it pertaineth only unto Christ, and to none other. Of which ground we may well reason thus: Christ never ordained, nor appointed, nor once named, the Bishop of Rome, or his successor to be his Vicar, that is, to be an Universal Bishop over the whole Church: 
Christ's Vicar.  therefore by M. hardings own position, the Bishop of Rome hath of long time usurped a power against Christ, without Commission, and in deed is not Christ's Vicar. S. Jerome saith generally of all Bishops, 
Hieronym. in Epist. ad Titum.  Noverint Episcopi, se magis Consuetudine, quàm dispositionis Dominicae Veritate, Presbyteris esse maiores. Let Bishops understand, that they be greater than the priests by order, and Custom (of the Church) and not by the truth of God's ordinance. If Christ, as S. Jerome saith, appointed not one priest above an other, how then is it likely, he appointed one Priest to be, as M. harding saith, Prince and ruler over all Priests throughout the whole world?  
As for the Universal supplieinge of Christ's room, Tertullian saith, The Holy Ghost is Christ's Vicar. 
Tertul. De praescriptionib. contra Haereticos.  For thus he writeth, Sedet ad dextram Dei Patris: misit Vicariam vim Spiritus Sancti, qui credentes agate. Christ sitteth at the right hand of God the Father: and instead of himself, sent the power of the Holy Ghost as his Vicar, to direct them that believe.  
But because we are not only led inwardly by God's Spirit, but also outwardly by our senses, therefore hath Christ appointed, not one man to be his Vicar General over all, but every of his Apostles, and so every Priest to be his Vicar within his Division. 
Eusebij Episcopi Rom. Epist. 3.  So saith Eusebius Bishop of Rome, Caput Ecclesiae Christus est: Christi autem Vicarij Sacerdotes sunt, qui vice Christi, legatione funguntur in Ecclesia. Christ is the Head of the Church: and his vicars be the Priests, that do their Message in the Church, 
2. Corinth. 5. Hieronym. ad Euagrium tom. 2. Pag. 329.  in the steed of Christ. Therefore saith S. Jerome, Potentia divitiarum, & paupertatis humilitas, vel sublimiorem, vel inferiorem Episcopum non facit▪ Caeterum omnes Apostolorum successores sunt. The stoutness of richeses, or the humility of poverty, maketh a Bishop neither higher, nor lower: But all Bishops be the Apostles successors. Other universal vicar of Christ, there is none named in the Scriptures, unless it be he, 
2. Thessalon. 2.  of whom S. Paul forewarneth us, Homo ille sceleratus, filius perditus etc. That wicked man, that Child of perdition, that setteth himself up against God, and that so far forth, that he will sit in the Temple of God, and show himself, as if he were God. But this Vicar Christ shall destroy with the spirit of his mouth.  
To conclude, M. harding seemeth to reason thus, Mankind dependeth most of sense: Ergo, the Pope is the Head of the universal Church. Here is a very unsensible argument: nor sense, nor reason can make it good. By as good sequel he might say,  
Mankind dependeth most of sense: Ergo, one King must rule over the whole world.   

M. harding. The .19. Division.  
Wherefore to conclude, except we would wickedly grant, that God's providence hath lacked, or doth lack to his Church, for love of which he hath given his only begotten Son, and which he hath promised never to forgeate, so as the woman can not forgeate the Child, she bore in her womb: 
A sort of simple reason's.  reason may soon induce us to believe, that to one man, one Bishop, the chief and highest of all Bishops, the successor of Peter, the rule and government of the Church by God hath been deferred. For else if God had ordained, that in the Church should be sundry heads and rulers, and none constituted to be over other, but all of equal power, each one among their people: then he should seem to have set up so many Churches, as he hath appointed governors. And so he shall appear to have brought in among his faithful people, that unruly confusion, the destruction of all common weals, so much abhorred of Princes, which the Greeks call Anarchian, which is a state, for lack of order in governors, without any government at al. Which thing, sith that the wise, and politic men of this world do shun and detest in the government of these earthly kingdoms, as most pernicious and hurtful, to attribute to the high wisdom of God, and to our Lord Christ, who is the auctor of the most ordinate disposition of all things in earth, and in Heaven: it were heinous, and profane impiety. Wherefore if the state of a Kingdom, can not continue self, unless one have power to rule, how shall not the Church spread so far abroad, be in danger of great disorders, corruption, and utter destruction, if, as occasion shallbe given, among so great strifes and debates of men, among so many fire brands of discord, tossed to and fro by the devils, enemies of unity: there be not one head and ruler, of all to be consulted, of all to be heard, of all to be followed, and obeyed? If strife and contention be stirred about matters of Faith, if controversy happen to arise about the sense of the Scriptures, shall it not be necessary, there be one supreme judge, to whose sentence the parties may stand? If need require (as it hath been often seen) that General Counsels be kept, how can the Bishops, to whom that matter belongeth, be brought together, but by the commandment of one head governor, whom they own their obedience unto? For Eli'S being summoned, perhaps they will not come. Finally, how shall the contumacy and pertinacy of mischievous persons be repressed, specially if the Bishops be at dissension within themselves: if there be not a supreme power, who towards some may use the rod, towards other some the spirit of lenity, 〈◊〉 such discrete temperament, as malice be vanquished, right defended, and concord procured: least, if the small sparks of strife be not quenched by authority at the beginning, at length a great flame of Schisms and heresies flash abroad, to the great danger of a multitude? Therefore as there is one Body of Christ, one Flock, one Church, even so is there one head of that his mystical body, one shepherd, and one chief servant made steward, overseer, and ruler of Christ's household in his absence, until his coming again.   

The B. of Sarisburie.  
Who so denieth the Bishop of Rome's supreme government, saith M. harding, he utterly denieth God's providence: & thus the great providence of God, is brought forth to serve M. hardings simple reason. The like consideration, as may be supposed, moved Petrus Bertrandus to write this special Gloze upon the decretals, 
De Maiorit●● & obedient.  Non videretur Dominus discretus fuisse, ut cum reverentia eius loquar, nisi unicum post se talem Vicarium reliquisset. 
unam Sanctam. In Glosa.  Otherwise Christ should not seem to have dealt discreetly, saving his reverence, unless he had left some one such Vicar b●h●nde him: And therefore he saith further, Christo data est omnis potestas in Coelo, & in terra: Ergo Summus Pontifex, qui est eius Vica●ius, habet eandem potestatem. All manner power both in Heaven and Earth is given to Christ, Therefore the highest Bishop, which is his Vicar, hath the same power. Likewise they say, 
a De Sentent. Excommu. ●a. Si aliquid. Hos●ien.  Papa potest facere omnia, quae Christus ipse potest. The Pope may do, what so ever Christ himself may do. And, 
b De translatione Epis●o. 〈◊〉 Quanto. Innocen. 3.  Papae, & Christi, est unum Tribunal. The Pope and Christ have one Consistory, and keep one Court.  
Upon occasion hereof, M. harding seemeth to reason in this sort: Unless there be one appointed by God to be the Universal Bishop of the world, having Omnia iura in scrinio 
c Extra. de Constitutionibus. licet Romanus.  pectoris sui, all manner law, and right in the closet of his breast: 
d De transla. Episcop. Ca Quanto. in Glosa.  Cui sit pro ratione voluntas, whose pleasure may stand in steed of law: Unto whom, what so ever he do, noman may say, 
e De concessione prabende. Ad Apostolatus. in Glosa.  Domine cur ita facis? Sir, why do you so? And the same neither exhort, nor teach, nor minister Sacrament, nor exercise Discipline, nor do the duty either of Bishop, or of Priest, or of Deacon, or any other the meanest officer of the Church, but only take upon him to rule, and govern the whole Church: Unless there be some such one, then, saith M. Harding, God hath no providence, neither is careful for his Church.  
If controversy grow, about the understanding and sense of God's word, if it be necessary that a Council be called, if contention fall out between any other inferior Bishops, then saith M. harding, it is necessary, there be one supreme judge, that may in fallibly declare God's meaning, that may summon the Council, that may hear, and determine matters between the Bishops. touching the searching out of the sense of the Scriptures, 
De Doctrina Christiana. li. 3.  S. Augustine giveth sundry good rules: But this strange rule of recourse to the Pope, he toucheth not, nor taketh it for any rule.  
But they say, The Scriptures be dark: therefore we must seek the meaning of them in the Doctors. The Doctors agree not: Then must we weigh & try them by the Master of the Sentences. 
Magister non ●enetur.  The Master of the Sentences himself sometimes is not holden: then must we seek further to the School Doctors. The School Doctors can in no wise agree: there is Scotus against Thomas: and Occam against Scotus: and Alliacensis against Occam: the Nominales against the Reales: the Scholasticalles against the canonists: the contention is greater, & the doubts darker, than ever they were before. Neither is there any resolution to be hoped for, but only of the Bishop of Rome: whom M. harding calleth the supreme judge: 
Baldus.  who, as one saith, is Doctor utriusque Legis, Authoritate, non Scientia, Doctor of both Laws, by Authority, not by knowledge. How be it, it appeareth his knowledge, and authority in such cases are both like. For not withstanding any his determination, the contention standeth still as it did before. Truly Alphonsus de Castro, 
Alphonsus de Castro li. 1. Ca 4.  a Doctor of the same side, saith, Cum constet plures Papas adeò illiteratos esse, ut Grammaticam penitus ignorent, qui fit, ut sacras Literas interpretari possint? seeing it is well known, that many Popes be so void of learning, that they be utterly ignorant of their Grammar, how may it be, that they can expound the holy Scriptures? Thus that supreme judge, at whose only hands M. harding would have all the world to seek for the very sense of God's word, as Alphonsus saith, may go to school to learn his Grammar. And what if the Pope be an Heretic, as Liberius was an Arrian: 
Alphonsus de Castro li. 1. Ca 4  Honorius an Eunomian: Anastasius was a Photinian: and as Lyra saith, Multi Papae inventi sunt Apostatae, Many Popes have been runagates of the Faith: 
Nico. Lyra in Matthae. 16. ca  Or what if he be a sorcerer, and have league and conference with the Devil, as had Sylvester the second? 
Platyna in Syluestro.  Yet must we needs have recourse unto such a one, as unto the mouth of God, for the certain sense & meaning of God's word? verily, in the old times, men that stood in doubt of any matter of learning, and would gladly be resolved, sought unto the best learned, and not unto the Pope. 
Leo Episto. 37. ad Episcopum Ravennatem.  Pope Leo himself in a case of doubt, thought it good to confer with other Bishops. The Bishops of Numidia sent, not to the Bishop of Rome to be resolved, but unto S. Cyprian, and other Bishops within Aphrica. 
Cyprian. li. 1.  So likewise S. Jerome writeth of himself, Ob hanc causam vel maximè Alexandriam nuper perrexi, ut viderem Didymum, 
Epis. 4.  & ab eo in Scriptures omnibus, quae habebam, 
Hiero. in procemio in Epist. ad Ephes.  dubia omnia exquirerem. For this cause chiefly I went of late to Alexandria, to th'intent I might see Didymus, and be resolved by him in all such doubts, as I had found in the Scriptures. And S. Ambross saith, that certain learned men in matter of question, having received answer, and determination from the Bishop of Rome, yet not withstanding for their better satisfaction, sought further unto him. Thus he writeth, 
Ambros. li. 10.  Post Romanae Ecclesiae definitionem, meam adhuc expectant sententiam. 
Epis 83.  After the discussinge of the Church of Rome, they yet look for my sentence.  
As for General Councils, it is well known, and, God willing, shall appear hereafter more at large, that they were called and summoned by the emperors only, and not by the Bishops of Rome. Sozomenus saith, 
Sozomenus, citatur inter Acta Liberij.  Imperator praeceperat, Concilium Mediolani celebrari. The Emperor had commanded a Council to be kept at Milan.  
Matters of variance between Bishops were taken up, not only by the Bishop of Rome, whose greatest practice these many years hath been to inflame, and maintain discord among Princes, but also sometimes by the Prince, sometimes by Councils, sometimes by other Bishops, sometimes by some inferior persons, that were no Bishops. 
Ambro. De obitu Valentiniani. Bernardus in Canti●a Canti. Sermo. 22.  S. Ambrose was sent for into France, to pacify the Bishops there. bernard being but an Abbate, compounded that great dissension, that was between Pope Innocentius, and Peter in the Church of Rome. Therefore to these purposes, it is nothing needful to erect a new Vicar General, or to give any man this Universal power over the Church of God.  
M. hardings reasons proceed thus, God is careful, and hath a special providence for his Church: doubtful places of the Scripture mus●e be expounded: General Councils must be summoned: Bishops being at variance must be reconciled: Ergo, The Bishop of Rome is Christ's Universal Vicar, and Head of the Universal Church. Otherwise, saith he, the Church can never be rightly governed, nor preserved in Unity. But God's name be blessed for ever. God is able to govern his Church, not only without such a Vicar, but also maugre such a Vicar. Miserable were God's Church, if it stood only at the Bishop of Rome's government. Long it were to open the looseness, and dissolution of his own Church, that lieth before him. S. bernard speaking of the same saith thus, 
Bernard. ad Eugenium li. 4.  Mali ibi proficiunt: boni deficiunt. Il men there go foreworde: But good men go backward. A planta pedis, usque ad verticem Capitis, non est in ea sanitas. 
Bernard. de Conuers. Pauli. Esa. 1.  From the sole of the foot, unto the crown of the head, there is no whole part in it. And again, servi Christi serviunt Antichristo. They would be called the Servants of Christ, and yet in deed they serve Antichr●st. If the Bishop of Rome can no better rule a few Churches in one City, 
Bernard. in Cantica Canti.  how then is he able to rule the infinite multitude of the whole Universal Church of God?  
But God hath other ways, and means, whereby he hath ever governed his Church. S. Cyprian saith, 
Cyprian. ad Stephan. lib. 3.  Ideò plures sunt in Ecclesia sacerdotes, ut uno haeresim faciente, coeteri subveniant. Therefore there be many Bishops in the Church, that one running into Heresy, the rest may help. 
Epis. 13.  And again, The Church is preserved in unity, 
Cyprian. li. 4.  by the consent of Bishops agreeing in one: And to this end S. Jerome saith, as is before alleged, Noverint Episcopi, se debere in common Ecclesiam regere. 
Epis. 9  Let Bishops understand, 
Hieronym. in Epis. ad Titum. Ca 1.  that they ought to rule the Church, as all in one.  
As for the unity, that M. harding meaneth, it is a vile subjection, and servitude: it is no unity. S. Jerome saith, Nomine unitatis, & Fidei infidelitas scrip●a est: 
Hieron. contra Luciferianos.  Nam illo tempore nihil tam pium, nihil tam conveniens servo Dei videbatur, quàm unitatem sequi, & à totius mundi communione non scindi. Infidelity hath been written under the name of Faith, and Unity. For at that time, nothing seemed either so godly, or so meet, for the Servant of God, as to follow unity, and not to be divided from the Communion of the whole world. They seemed, saith S. Jerome, to follow unity, and yet notwithstanding they hung in infidelity. So likewise saith the wise man, In tanto viventes ignorantiae bello, 
Sapientiae. 14.  ●ot, & tanta mala pacem appellabant, Where as they lived in such a war of ignorance, so many, and so great mischiefs they called Unity.   

M. harding. The .20. Division.  
But here perhaps some will say, it can not appear by the event of things, and practise of the Church, that the Pope had this supreme power, and Authority over all Bishops, and over all Christ's flock in matters touching Faith, and in causes Ecclesiastical. Verily, whosoever peruseth the Ecclesiastical stories, and vieweth the state of the Church of all times and ages, can not but confess this to be most evident. And here I might allege first certain places of the New Testament, declaring, that Peter practised this pre-eminence among the Disciples at the beginning, and that they yielded the same, as of right apperteininge unto him. As when he first, 
Act. 1.  and only moved them to choose one in the steed of judas, and demeaned himself, as the chief author of all that was done therein: when he made answer for all, at what time they were gazed, 
Act. 2.  and wondered at, and of some mo●kte, as being drunken with new wine: for that in the .50. day they spoke with tongues of so many Nations: when heused that dreadful severity in punishing the falsehood, and hypocrisy of Ananias and Saphira his wife: 
Act. 5.  when variance being risen about the observation of certain points of Moses' law, 
Act. 15.  he as chief, and head of the rest, said his mind before all others. Among many other places left out for brevity, that is not of least weight, that Paul being returned to Damascus out of Arabia, after three years went to jerusalem, 
Galat. 1.  to see Peter, 
Peter Head.  and abode with him fifteen days.  
105. 
The .105. untruth, joined with a slander.  But because our adversaries do wreath and wrest the Scriptures (be they never so plain) by their Private and strange constructions, to an understanding quite contrary to the sense of the Catholic Church: I will refer the reader for further proof of this matter to the stories bearing faithful witness of the whole state and condition of the Church in all ages. In which stories, the practice of the Church is plainly reported to have been such, as thereby the primacy of Peter's Successor may seem to all men sufficiently declared. For, perusing the Ecclesiastical stories with writings of the Fathers, beside many other things pertaining hereto, we find these practices, for declaration of this special authority, and power. first, that Bishops 106 
The .106. untruth, As afterward it shall appear.  of every Nation have made their appeal in their weighty affairs to the Pope, and always have sued to the see Apostolic, as well for secure and help against violence, injuries, and oppressions, as for redress of other disorders. Also that the malice of wicked persons hath been repressed and chastised of that authority by Excommunication, ejection, and Expulsion out of their dignities, and rooms, and by other censures of the Church. Furthermore, that the ordinances, and elections of Bishops of all Provinces, have been confirmed by the Pope. Beside this, that the approving, and disallowing of Councils have pertained to him. Item, that Bishops wrongfully condemned, and deprived by Councils, by him have been assotled, and restored to their Churches again. Lastly, that Bishops and patriarchs, after long strifes and contentions, have at length upon better advise, been reconciled unto him again.   

The B. of Sarisburie.  
Here M. harding assayeth to prove the Possession, and Occupation of this Universal Authority, by the Practice both of S. Peter himself, and also of other Bishops in Rome, that followed after him. And touching S. Peter, he thinketh it sufficient to say thus, Peter being among the rest, showed his advise first before all others: and at the sound of his words, Ananias, and Saphira fell down dead, Ergo, Peter was the Head, and had an Universal power over the whole Church. Here be very weak proofs, to maintain so great a Title. I think M. harding himself doth not believe, that who so ever first uttreth his mind in any Council, or worketh any strange miracle by the power of God, is therefore the Head of all the world. For oftentimes in great Councils, the youngest, or lowest beginneth first: and the eldest, and Head of all speaketh last. Certainly, in this assembly of the Apostles, after that S. Peter had opened his mind, & all the rest had done, last of all, not S. Peter, 
Act. 15.  but S. james pronounced the Sentence, which thing belonged only to the Head, and Precedent of that Council. He must be very simple, that willbe lead with such simple gheasses.  
But who so ever well, and thoroughly considereth S. Peter's whole dealing at all times among his Brethren, shall soon see, that neither he bore himself, nor the rest received, or used him, as the Head of the Universal Church. He calleth the rest of the Disciples, his Brethren: 
Actorum. 15.  he calleth himself Compresbyterum, Fellow elder. 
1. Petr. 5.  He commandeth not, nor chargeth any man, but heareth, and entreateth others, 
Actor. 8.  as his equals, and fellows: Being sent into Samaria by his brethren, he repined not, as being their Head, & governor: but went his way, as their Messenger: And being reproved for going to Cornelius, and dealings with Heathens, 
Actor. 11.  he excused himself, and came to his answer.  
The rest of the Apostles, no doubt, honoured S. Peter, as the special member of Christ's Body, with all reverence: But it appeareth not, that any of them ever took him, or used him, as their Head, or yielded him this Infinite, or Universal power. S. Paul compareth himself with him in Apostleship, and saith, Mihi concreditum est evangelium Praeputij, 
Galat. 2.  sicut Petro Circuncisionis▪ To me is committed the Gospel among the Heathens, even as unto Peter among the jews. And james, Peter, and john, which seemed to be the pillars, gave unto me, and Barnabas the right hands of fellowship. And afterward he saith, I withstood Peter even unto the face: for that he was worthy to be rebuked. And again unto the Corinthians, Arbitror me nihil inferiorem esse eximijs Apostolis. 
2. Corin. ●.  I take myself to be nothing inferior unto the chief Apostles. Hereby, it plainly appeareth, that Paul esteemed and took Peter, as his Fellow, and not as his Head.  
Where as it liketh M. harding to say, that we wreath and wrest the Scriptures, if it would have pleased him also particularly to show, how, and wherein, he might have had the more credit. But it is commonly said, Dolosus versatur in generalibus. He that walketh in generalities, meaneth not plainly. I trust the indifferent Reader seeth, the Scriptures are plain enough of our side, and need no wreastinge. And therefore touching this case, S. Cyprian saith, 
Cyprian. De simplicitate Prelatorum.  as is before alleged, Idem erant alij quod Petrus: The rest were the same, that Peter was: And Origen 
Origen. in Matthae. tract. 1.  likewise, Nos quoque efficimur Petrus: & nobis dicetur illud, quod hunc sermonem sequitur, Tues Petrus, & super hanc Petram aedificabo Ecclesiam meam. Petra enim est, quisquis est Discipulus Christi. Even we are become Peter: and unto us the same shallbe said, that followeth these words: Thou art Peter, and upon this Rock I will build my Church. For he is the Rock, who so ever is Christ's Disciple. And so it is written in S. Augustine against the Donatists: Clarus à Mascula dixit, 
August. De Baptismo contra Donat. li. 7. Ca 43.  Manifesta est sententia Domini nostri jesu Christi Apostolos mittentis, & ipsis solis potestatem à Patre sibi datam permittentis: quibus nos successimus, eadem potestate Ecclesiam Domini gubernantes. The saying of our Lord jesus Christ sending out his Apostles, and giving unto them only the same power, that he had received of his Father, is plain: into which Apostles rooms we have succeeded, governing the Church with the same power, that they did. These be good witnesses that we wrest not Gods words, but use them simply, as they were spoken.  
Now it were a long labour to show at full, how M. harding, with others of that side, have dealt herein. The words that be specially, and only spoken of God himself, and of his Christ, it is lawful for them to apply the same unto the Pope without any wreathing, or wreastinge of the Scriptures.  
Cornelius a Bishop in the last Council of Trident useth these words, 
Cornel. Episcopus Bitontinus, in Oratione ad Synodum.  Papa lux venit in mundum: sed dilexerunt homines magis tenebras, quàm lucem. The Pope being the light, is come into the world: but men loved the darkness, more than the light. And Stephanus the archbishop of Patraca, in the Council of Laterane directeth these words unto the Pope, 
Stephan. Archiepiscop. Patracen. in Concil. Lateran. sub Leone, Sessione. 10.  Tibi data est omnis potestas in Coelo, & in terra. Unto thee is all power given both in Heaven, and Earth. Likewise saith Pope Bonifacius, Spiritualis à nemine judicatur, The man, that is spiritual, is judged of no man: Ergo, no man may judge the Pope. And again, Quae sunt potestates, à Deo ordinatae sunt: The powers that be, are ordained of God: Ergo, The Pope is above the Emperor. Now, to pass by other like places which are innumerable, whether this be wreastinge of the Scriptures, or no, I leave it to the discrete Reader to consider. 
De Maioritate & obedient.  verily, as I have said before, Camotensis thus reporteth of them, Vim faciunt scriptures, ut habeant plenitudinem potestatis. 
unam Sanctam.  To th'intent they may have the fullness of power, they do violence to the Scriptures, 
1. Cor. 2.  and devise strange constructions contrary to the sense of the Church of God. 
Roma. 13.   
But, 
Citatur à Cornelio Agrippa de vani scien.  for as much as M. harding utterly leaveth the Scriptures, wherein he seeth, he hath so simple hold, and referreth the whole right of his cause to the continual practice of the Church, I trust it shall not seem neither tedious, nor unprofitable unto the Reader, only for a taste, and by the way, to touch somewhat concerning the same: nothing doubting, but even thereby it shall well appear, that within the compass of six hundred years after Christ, the Bishop of Rome was never neither named, nor holden for the Head of the Universal Church.  
first of all, The Bishops of other countries, writing to the Bishop of Rome, 
Cyprian. li. 1. Epis. 3.  call him not their Head, but their Brother, or Fellow. S. Cyprian unto Cornelius writeth thus, Cyprianus Cornelio Fratri. Cyprian unto Cornelius 
Concil. carthaginian. 5.  my Brother. The Bishops in the Council of Carthage unto Innocentius, Honoratissimo Fratri: To our most honourable Brother. And john the Bishop of Constantinople unto Hormisda, 
In Decretal. Hormisdae.  Frater in Christo Charissime. My dear Brother in Christ. So likewise Dionysius the Bishop of Alexandria calleth Stephanus, and Sistus Bishops of Rome, 
Euseb. li. 7. Ca 5.  his loving Brethren. So the Bishops of Aphrica call Anastasius, Consacerdotem, their fellow Bishop: 
Euseb. li. 7. Ca 9  Like as Cyrillus also calleth Coelestinus: and Marcellus the Bishop of Ancyra calleth julius Comministrum, 
In Concil. Aphricano.  his Fellow servant. These words, Brother, and Fellow, seem rather to signify an Equality between Bishops, 
In Concil. Ephesino.  than any such Sovereign Power, or Universal Authority, as the Bishop of Rome now claimeth.  
Further, 
Epiphan. li. 3. tom. 1. haeresi. 72.  touching the order of outward government, the Council of Nice limiteth unto the Bishop of Rome, not the jurisdiction of the whole world, but his own several portion among other patriarchs. 
Concil. Nicen. Ca 6.  The Council of Aphrica straightly forbiddeth, any man out of that Country to appeal to Rome. The four patriarchs of Rome, 
Concil. Aphrican. Ca 92.  of Constantinople, of Antioch, and Alexandria, used to write letters of conference between themselves, thereby to profess their Religion one to an other: 
Literae Synodicae.  which was a token of Fellowship, and not of Dominion. The Council of Alexandria committed full authority to Asterius to visit, and to redress all the Churches in the east part of the world, 
Gregor. li. 1.  and to Eusebius, to do the like in the West: 
Epis. 25. & li. 6. Epis. 24.  and so seemed to have small regard to the Bishop of Rome, or to acknowledge him as the Universal Bishop. And what needeth many words? 
Rufinus li. 1. Ca 29.  Aeneas Silvius being himself afterward Bishop of Rome, for certain proof hereof writeth thus, Ad Episcopos Romanos aliquis sanè, sed tamen parvus, 
Aeneas Silvius.  ante Nicenum Concilium respectus erat. Some regard there was unto the Bishops of Rome before the Council of Nice, although but small. To be short, I trust it shall appear even by M. hardings own proofs, that is to say, by the order of Appeals, by Excommunications, by the Allowance of Elections, by the approving of Councils, by restoaringe of Bishops, and by receiving of Schismatics into favour, that the Bishop of Rome was not taken for the Head of the Church, nor had any such absolute authority, as is supposed. And so M. hardings sixefolde proof, which is noted in the Margin, in Conclusion will appear but single sold.   

M. harding. The .21. Division.  
first, for the appellation of Bishops to the see Apostolic, beside many other, we have the known examples of Athanasius that worthy Bishop of Alexandria, and light of the world: who having sustained great, and sundry wrongs at the Arianes, appealed first to julius the Pope, and after his death to Felix: of Chrysostom, who appealed to Innocentius against the violence of Theophilus: of Theodoretus, who appealed to Leo. Neither made Bishops only their appeal to the Pope by their Delegates, but also in certain cases, being cited, appeared before him in their own persons. Which is plainly gathered of Theodoretus his Ecclesiastical story, who writeth thus. Eusebius Bishop of Nicomedia (who was the chief pillar of the Arianes) and they that joined with him in that faction, falsely accused Athanasius to julius the Bishop of Rome.  
I●●ius following the Ecclesiastical rule, commanded them to come to Rome, and caused the reverend Athanasius to be cited to judgement, regulariter, after the order of the Canons. He came▪ The false accusers went not to Rome, knowing right well, that their forged lie might easily be deprehended. In the cause, and defence of john Chrysostom, these Bishops came from Constantinople to Innocentius the Pope, Pansophus Bishop of Pisidia, Pappus of Syria, Demetrius of the second Galatia, and Eugenius of Phrygia. These were suitors for Chrysostom. He himself treated his matter with Innocentius by writing. In his Epistle among other things he writeth thus, Lest this outrageous confusion run over all, and bear rule every where, writ (I pray you) and determine by your authority, such wicked acts done in our absence, and when we withdrew not ourselves from judgement, to be of no force, as by their own nature truly they be void, and utterly none. Furthermore, who have committed these evils, 107 
The .107. Untruth, S. Chrysostom's words untruly reported.  put you them under the Censure of the Church. And, as for us, sith that we are innocent, neither convict, neither found in any default nor proved guilty of any crime: give commandment, that we be restored to our Churches again, that we may enjoy the accustomed charity, and peace with our brethren. Innocentius, after that he understood the whole matter, pronounced, and Decreed, the judgement of Theophilus, that was against Chrysostom, to be void, and of no force. This whole tragedy is at large set forth by Palladius Bishop of Helenopolis In vita johannis Chrisostomis, who lived at that time. By this Appeal of Chrysostom, and by the whole handling of the matter, and specially by the purport of his Epistle to Innocentius, The Superiority of the Pope is evidently acknowledged. And so is it plainly confessed by Athanasius, and the Bishops of Egypt, Thebais, and Lybia, assembled in Council at Alexandria, by these words of their Epistle to Foelix, Vestrum est enim nobis manum porrigere etc. It is your part (say they) to stretch forth your helping hand unto us, because we are committed unto you. It is your part to defend us, and deliver us: it is our part to seek help of you, and to obey your Commandments. And a little after: For we know that you bear the cure, and charge of the Universal Church, and specially of Bishops, who in respect of their contemplation, and speculation, are called the eyes of our Lord, as always the Prelates of your See, first the Apostles, than their Successors have done.  
Theodoretus that learned Bishop of Cyrus, beside the Epistle he wrote to Leo for succour and help in his troubles, in an other, that he wrote to Renatus a priest near about Leo, sayeth thus, Spoliarunt me Sacerdotio etc. They have violently rob me of my Bishopric, they have cast me forth of the Cities, neither having reverenced mine age spent in Religion, nor my hoar hears Wherefore I beseech thee, that thou persuade the most holy archbishop (he meaneth Leo) to use his Apostolic authority, and to command us to come unto your Council, or Consistory. For this Holy See holdeth the Rudther, and hath the government of the Churches of the whole world, partly for other respects, but specially for that it hath evermore continued clear from stench of Heresy, and that none ever sat in it, who was of contrary opinion, but rather hath ever kept the Apostolic grace undefiled. In which words of Theodoretus, this chiefly is to be marked, that the holy See of Rome (as he saith) hath the government of the Churches of all the world, most for this cause, that it was never infected with Heresy, as all other Churches founded by the Apostles were.   

The B. of Sarisburie.  
It is certain, that the Bishops of Rome, to attain the pre-eminence, and fullness of power over all the world, letted not to use many ambitious, and importune means, and manifestly to falsify the Canons of the Holy Council of Nice. Sithence which time they have not been idle: but have forged new Canons to this purpose under the name of Clemens, Anacletus, Evaristus, Telesphorus, Higinus, and other Martyrs: and besides have devised other like Canons of their own. The Decretal Epistle, that is abroad under the name of julius, seemeth to savour of some corruption, both for sundry other causes, and also for that it agreeth not with the very true Epistle of julius, which Athanasius allegeth in his Apology: 
Athanasius in Apologia. 2.  and yet ought both these Epistles to be all one without difference. Wherefore we have good cause to think, That all is not Gospel, that cometh from Rome.  
Thus ambitiously to advance themselves, under pretence of such Appeals, 
Appeals.  oftentimes not understanding the case, as it well appeareth by that is written of Apiarius, and by the story of Flavianus, and Eutyches, they found fault with good Catholic Bishops, and received Heretics into their favour: wherewithal the Bishops in the General Council of Aphrica, find themselves much grieved.  
first therefore I must show, that there lay no such ordinary Appeal from all Countries of the world to the Bishop of Rome, & that therefore the same is by M. harding untruly avouched. That done, I trust, it shall not be hard to answer these places of Chrysostom, Athanasius, and Theodoretus here alleged. And that there lay not any such Appeal to Rome, it is plain by consent of General Councils, by the authority of Holy Fathers, and by the Laws, and Ordinances of Emperors, and Princes: By which grounds, it is easy to understand the practice, and order of the Church in those days.  
In the Council of Nice it is Decreed thus, 
Concil. Nicen. 1. Cap. 5.  Ab alijs excommunicati, ab alijs ad Communionem ne recipiantur. Let not them that stand Excommunicate by one Bishop, be received again to the Communion by any other. M. hardings Appeals, and these words can not well stand together. But he will say, The Bishop either of ignorance, or of malice may Excommunicate the party wrongfully. In this case the same Council hath provided remedy of Appeal, not unto the Bishop of Rome, but unto a Provincial Synod within the Country. These be the words, 
Concil. Nicen. 1. Can. 5.  Ergo, ut haec possint digna examinatione perquiri, rect● visum est, per singulos annos, in singulis provincijs, bis in anno, Episcoporum Concilium fieri, ut simul in unum convenientes ex communi Provincia, huiusmodi quaestiones examinent. Therefore that these things may be well examined, it is well provided, that every year in every Province, at two several times, there be holden a Council of Bishops, that they meeting together out of all parts of the Province, may hear, and determine such complaints.  
The Bishops in the Council holden at Tela in Spain, ordained thus, Presbyteri, & Clerici, ne appellent, nisi ad Aphricana Concilia: 
Concil. Telen. tempore Zosimi Can. 17.  Let it not be lawful for Priests, or Clerks, to Appeal (to Rome) but only to the Councils holden in Aphrica.  
So in the Milevitane Council, 
Concil. Milevitan. Can. 22.  Si ab Episcopis appellandum putaverint, non provocent, nisi ad Aphricana Concilia, vel ad Primates Provinciarum suarum. Ad transmarina autem qui putaverint appellandum, à nullo intra Aphricam in Communionem recipiantur: If they think it meet to Appeal from their Bishops, let them not Appeal, but only to the Councils of Aphrica, or unto the Primates of their own Provinces. But if they shall make their Appeal beyond the Seas, (that is, to Rome) let no man in Aphrica receive them to the Communion.  
So likewise in the Council of Aphrica, 
Concil. Aphrican. Can. 62.  Si fuerit provocatum, eligat is, qui provocaverit, judices, & cum eo & ille, contra quem provocaverit, ut ab ipsis deinceps nulli liceat provocare. If Appeal be made, let him that shall Appeal, choose other judges of his side, and likewise letthe other do the same against whom he Appealeth: that from them afterward, it be lawful for neither of them to Appeal.  
And again in the same Council, Non provocent, nisi ad Aphricana Concilia, 
Concil. Aphrican. Can. 92.  Let them not appeal, but only unto the Councils holden within Aphrica, and so forth word by word, as is alleged out of the Council of Milevita. But here I may not well pass over Gratian'S Gloze, touching this matter. For, where as the Council hath determined, that if any man appeal beyond the Seas, he stand Excommunicate, Gratian hath expounded, & salved it with this pretty exception. Nisi forte Romanam Sedem appellaverint, unless they appeal to the See of Rome. 
2. Quest. 6. Ca Placuit.  And so by his construction, he excepteth that only thing out of the law, for which only thing, the whole law was made. For it is plain, and without all question, that the Council of Aphrica specially, and namely meant to cut of all appeals to the See of Rome. And yet those only appeals, Gratian by his Construction would have to be saved.  
But what can be so plain, as the Epistle of the two hundred, & seventeen Bishops in the Council of Aphrica, sent unto Coelestinus 
Epistola Aphricani Concilij ad Coelestinum.  Bishop of Rome, declaring at length both the state, and conveyance of the cause, and also their grief, and misliking of the whole matter. The words lie thus, Decreta Nicena sive inferioris gradus Clericos etc. The Decrees of the Council of Nice, have evidently committed both the Clerks of inferior rooms, and also the Bishops themselves unto their metropolitans. For both justly, and discreetly they provided, that all manner actions should be determined in the same places, where they began: and likewise thought, that no Province should want the Grace of the Holy Ghost, whereby Christian Bishops, might be able both wisely to consider, and also constantly to maintain the right. And specially seeing that liberty is given, that if either party mislike his judges order, he may lawfully appeal either to a Convocation of Bishops within the same Country, or else to a General Council. unless any man will think, 
justitiam examinis unicuilibet.  that God is able to inspire the justice of trial into one man alone (meaning thereby the Bishop of Rome) and will deny the same to a great number of Bishops, being in Council altogether. And how can your beyond sea judgement appear good, seeing that the witnesses, which be parties necessary, either for that they be women, or for that they be aged, and weak, or for many other incident impediments, cannot come unto it? As for any Delegates, that should be sent, as from your side, we find no such matter determined in any Council. And touching that you sent us of late by Faustinus our felowbishop, as part of the Nicene Council, in the very true Councils of Nice, which we have received from holy Cyrillus the Bishop of Alexandria, and from Atticus the Bishop of Constantinople etc. we find no such matter. 
Executores Clericos vestros.  Neither send ye, nor grant ye, your Clerks to execute causes at any man's request, lest we seem to bring a smoky puff of worldly pride into the Church of Christ, which unto them that desire to see God, showeth the light of simplicity and humility etc.  
The bishops of the East part of the world, being Arians, writing unto julius the Bishop of Rome, 
Sozomenus. li. 3. Ca 8.  took it gréevousely, that he would presume to over rule them: and showed him, It was not lawful for him, by any sleight, or colour of appeal, to undo that thing, that they had done.  
S. Cyprian 
Cyprian li. 1. Epis. 3.  finding fault with such running to Rome, and defeatinge of justice, writeth unto Cornelius the Bishop there in this sort: Cum aequum iustumque sit, ut uniuscuiusque causa illic audiatur, ubi crimen est admissum, & singulis pastoribus portio gregis sit adscripta, quam regat unusquisque, & gubernet, rationem sui actus Domino redditurus, oporte● utique cos, quibus praesumus, non circumcursare, nec Episcoporum concordiam cohaerentem sua subdola & fallaci temeritate collidere: sed agere illic causam suam, ubi & accusatores habere, & testes sui criminis possint: nisi paucis desperatis, & perditis, minor videtur esse authoritas Episcoporum in Aphrica constitutorum, qui iam de illis iudicaverunt etc. seeing, it is meet, and right, that every man's cause be heard there, where the fault was committed, and seeing, that every Bishop hath a portion of the flock allotted unto him, which he must rule, and govern, and yield account unto the Lord for the same, therefore it is not meet, that they, whom we are appointed to oversee, do thus ren about (with their appeals) and so with their subtle, and deceitful rashness, break that concord and consent of Bishops. But there ought they to plead their cause, where they may have both accusers, and witnesses of the fault. 
Lewd, and desperate.  unless perhaps a few desperate, and lewd fellows, think the authority of the Bishops of Aphrica, which have already judged and condemned them, to be less, then is the authority of other bishops.  
Hereby it is clear, that the godly Fathers, and Bishops in old times, misliked much this shifting of matters to Rome, for that they saw it was the hindrance of right, the increase of ambition, & the open breach of the holy Canons.  
And therefore the Emperor justinian, foreséeinge the disorders, that hereof might grow, to bridle this ambitious outrage, thought it necessary for his sub●●●●es, to provide a strait Law in this wise to the contrary. Si quis Sanctissimorum Episcoporum eiusdem Synodi dubitationem aliquam adinuicer ●habeat, sive pro Ecclesiastico iure, sive pro alijs quibusdam rebus, 
Authen De 〈◊〉 Episcopis, Collatio. 9 Si quis Verò.  prius Metropolita eorum, cum alijs de sua Synodo Episcopis, causam examiner, & judicet. Quod si utraque pars rata non habuerit ea, quae iudicata sunt, tunc beatissimus Pa●riarcha Dioceseos illius inter eos audiat, & illa determinet, quae Ecclesiasticis Canonibus, & Legibus consonant, Nulla part eius sententiae contradicere valente. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  If any of the most holy Bishops, being of one Synod, have any matter of doubt, or question among themselves, whether it be for Ecclesiastical right, or any other matters, First let their Metropolitan with other Bishops of the same Synod, examine, and judge the cause. But if both the parties stand not to his, and their judgements, then let the most holy Patriarch of the same Province, hear, and determine their matter according to the Ecclesiastical laws, and Canons. And neither of the parties may withstand his determination. And immediately after, Patriarcha secundum Canon's, & Leges Praebeat finem. 
In eodem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Let the Patriake according to the Laws, and Canons, make an end. By these words all Appeals be quite cut of from the See of Rome.  
Likewise the Emperors Honorius, and Theodosius have taken Appeals away from the Bishops of Rome, and have commanded the same to be entered before the Bishop, and Synod of Constantinople. The Law is written thus, Omni innovatione cessant, 
Cod. De Sacrosanctis Ecclesiis Omni.  vetustatem, & Canon's pristinos Ecclesiasticos, qui usque tunc tenuerun●, per omnes Illyrici provincias servari praecipimus: ut si quid dubietatis emerserit, id oportear, non absque sententia viri Reverendissimi Sacrosanctae Legis Antistitis Ecclesiae vibis Constantinopolitanae, quae Romae veteris praerogativa laetatur, Conuentui Sacerdotali, & Sancto judicio reseruari. 
Cod. De Epis. & Clericis. Actor in nullo alio foro, vel apud quenquam alterum judicem, Clericos (Ecclesiae Constantino politanae) litibus tentet irretire.  All innovation set apart, we command, that the old order, and the ancient Ecclesiastical Canons, which hitherto have holden, be kept still through all the Provinces of ●llyricum: that if any matter of doubt happen to arise, it be put over to be determined by the holy judgement, and assembly of Bishops, not without the discretion of the most Reverend the Bishop of the City of Constantinople, which City now enjoyeth the Prerogative of Old Rome. Here M. harding may not forgeate, that the Church of Constantinople had as great prerogative in all respects, of pre-eminence, Superiority, and Universality of charge, as ever had the Church of Rome. Wherefore if the Bishop of Rome were Head of the Universal Church, it must needs follow, that the Bishop of Constantinople was likewise Head of the Universal Church.  
And again, the Emperor Leo in plainer words: Omnes qui ubicunque sunt, vel post hac fuerint, 
Cod. De Episcopis, & Clericis. Omnes.  Orthodoxae Fidei Sacerdotes, & Clerici, cuiuscumque gradus sint, Monachi quoque, in causis civilibus, ex nullius penitus maioris, minorisue sententia judicis commonitoria, ad extraneaiudicia perirahantur, aut provinciam, vel locum, vel regionem, quam habitant, exire cogantur. All that be, or hereafter shall be, Priests, or Clerks, of the Catholic Faith, of what degree so ever they be, Monks also, let them not in any Civil Actions be drawn forth to f●ren judgement, by the summon, or commandment of any judge, more, or less: neither let them be driven to come forth of, either the Province, or the place, or the Country, where they dwell. Thus, whether the Action were Ecclestastical, or Civil, the party was to be heard within his own Province, and could not be forced, to appear abroad.  
Certainly, what good liking S. bernard had herein, it appeareth hy his words: For thus he writeth to Eugenius the Bishop of Rome. Quousque non evigilat consideratio tua ad tantam Appellationum confusionem? Ambitio in Ecclesia per te regnare molitur: praeter ius, 
Bernard. ad Eugenium de Consideratione. li. 3.  & fas, praeter morem, & ordinem fiunt. Repertum ad remedium, reperitur ad mortem: Antidotum versum est in venenum▪ Murmur loquor, & querimoniam Communem Ecclesiarum. Truncari se clamant, & demembrari. Vel nullae, vel paucae admodum sunt, quae plagam istam aut non doleant, aut non timeant. When will thy consideration awake to behold this so great confusion of Appeals? Ambition, and pride striveth through thee to reign in the Church. These Appeals be made beside all Law, and Right, beside all manner, and good order. It was devised for a remedy: it is found turned to death: That was Triakle, is changed into poison. I speak of the murmuring, and common complaint of the Churches. They complain, they be maimed, and dismembered. There be either no Churches, or very few, but either smart at this plague, or stand in fear of it. This is that worthy ground, whereupon M. harding hath laid the first foundation of his Supremacy: A Confusion, a Death, a Poison, a Terror, and Dismembringe of the Churches: practised against Law: against right: against manner: and against good order: misliked by the Holy Fathers: disallowed by godly Councils: and utterly abrogated, and abolished by sundry worthy, and noble Princes. This is M. hardings principal foundation of his Primacy.  
But yet these men will say, Chrysostom, Athanasius, and Theodoretus being Godly Fathers, and holy Bishops, appealed to Rome, and acknowledged the Pope's authority, and besought him to use the same. For the true understanding hereof, it shallbe necessary to consider the state, that these godly Fathers than stood in, and the miserable confusion of the East part of the world in those days. Chrysostom thereof writeth thus, 
Epist. 2. Chrysost. ad Innocentium.  Certamen est totius orbis: Ecclesiae usque ad genua humiliatae sunt: populi dispersi: Clerus divexatus: Episcopi exules: constitutiones Patrum violatae. It is the contention of the whole world: The Churches are brought upon their knees: the people is scattered: the ministery is oppressed: the Bishops are banished: the constitutions of our Fathers are broken. 
Socrates li. 2. Cap. 11.  The emperors Captain with a band of soldiers beset the Church, where Athanasius was praying: Of the people, that was with him, 
Sozomen. li. 3. Cap. 6.  some were spoiled, and banished, some trodden under the soldiers feet, some slain where they went. Paulus the Bishop of Constantinople was hanged: Marcellus the Bishop of Ancyra was deprived: 
Athanas. in Episiola ad solitariam vitam agentes.  Lucius the Bishop of Adrianopolis died in prison: Theodulus, and Olympius two Bishops of Thracia, were commanded to be murdered. The Emperor had commanded Athanasius to be brought unto him, either dead, or alive.  
These Godly Fathers, being thus in extreme misery, and seeing their whole Church in the East part so desolate, 
Theodor●t. li. 2. Cap. 14.  were forced to seek for comfort, wheresoever they had hope to find any: and specially they sought to the Church of Rome: which then, both for multitude of people, and for purity of Religion, and Constancy in the same, and also for healping of the afflicted, 
Athanas. Apolog. 2.  and entreating for them, was most famous above all others. In like sort sometimes they fled for help unto the Emperor. 
Socrat. li. 1. Cap. 23.  So Athanasius being condemned in the Council at Tyrus, fleadde to Constantinus the Emperor: Flavianus unto the emperors Theodosius, and Ualentinianus: 
Cassiodorus lib. 4. Cap. 20.  Donatus à Casis Nigris unto Constantinus. And the Emperors sometimes called the parties, and heard the matter themselves: 
Ambros. lib. 10. ●pist. 78.  Sometimes they wrote favourable letters in their behalf. The Emperor Constans wrote unto his brother Constantius, to call before him the Bishops of the east part, 
Augustin. Epist. 162.  to yield a reckoning of their doings against Athanasius. The Emperor Honorius gave his endeavour that Athanasius might be restored. 
Inter Decret● julij, è Sozomeno.  Constantinus the Emperor upon Athanasius complaint, commanded the Bishops of the Council of Tyrus to appear before him. The words of his Summon be these, Quotquot Synodum Tyri habitam complevistis, sine mora ad pietatis nostrae Castra properetis: 
Sozomen. lib. 8. Cap. 28.  ac re ipsa, quàm sincerè, ac rectè iudicaveritis, ostendatis: idque, Coram me, quem sincerum esse Dei ministrum, ne vos quidem ipsi negabitis. 
Socrat. lib. 1. Cap. 33.  As many of you, as were at the Council of Tyrus, high you unto our Camp, or Court without delay, and show us, how sincerely, and uprightly ye h●ue dealt: and that even before me, whom you yourselves can not den●e, to be the sincere Servant of God. 
Coram me.   
Thus Holy men being in distress, sought help, wheresoever they had hope to find it. This seeking of remedy by way of Complaint, as it declareth their misery, so is it not sufficient, to prove an ordinary Appeal.  
But it is most certain, and out of all question, that Chrysostom Appealed unto Innocentius: for M. harding hath here alleged his own words. I grant, M. harding hath here alleged Chrysostom: but in such faithful, and trusty sort, as Pope Zosimus sometimes alleged the Council of Nice. Good Christian Reader, if thou have Chrysostom, peruse this place, and weigh well his words: if thou have him not, yet be not overhasty of belief. M. hardings dealing with thee herein is not plain. The very words of Chrysostom in Latin stand thus: Ne confusio haec omnem, quae sub Coelo est, 
Epist. Chrysost. ●d Innocen. in Tom. 5.  nationem invadat, obsecro, ut scribas, quod haec tam inique facta, & absentibus nobis, & non declinantibus judicium, non habeant robur: Sicut neque natura sua habent. Illi autem, qui iniquè egerunt, poenae Ecclesiasticarum Legum subiaceant. Nobis verò, qui nec convicti, nec redarguti, nec habiti ut rei sumus, literis vestris, & charitate vestra, aliorumque omnium, quorum an●èsocietate fruebamur, frui concedite. Which words into English may truly be translated thus. Lest this confusion overrenne all nations under heaven, I pray thee write, (or signify) unto them, that these things so unjustly done, I being absent, and yet not fleeing judgement, be of no force, as in deed of their own nature they be of none: and (writ) that they, that have done these things so wrongfully, be punished by the Laws of the Church: and grant you, that we, that are neither convicted, nor reproved, nor found guilty, may enjoy your letters, and your love, and likewise the letters, and love of all others, whose fellowship we enjoyed before. In these few words M. harding hath notably falsified three places, quite altering the words that he found, & shuffling in, and interlacinge other words of his own. For these words in M. hardings translation, that seem to signify authority in the Bishop of Rome, and to import the Appeal, Writ, and determine by your authority: 
M. harding falsifieth, and untruly translateth S. Chrysostom.  Put you them under the Censure of the Church: give commandment, that we be restored to our Churches: These word, I say, are not to be found in Chrysostom, neither in the Greek, nor in the Latin: but only are prettily conveyed in by M. harding, the better to furnish, and fashion up his Appeal. He seeth well, this matter will not stand upright, without the manifest corruption, and falsifying of the Doctors. This therefore is M. hardings Appeal, and not Chrysostom's.  
For, that Chrysostom made no such Appeal to the Bishop of Rome, it may sufficiently appear, both by Chrysostom's own Epistles, and by the Bishop of Rome's dealing herein, and by the end, and Conclusion of the cause. Touching Chrysostom himself, he maketh no mention of any Appeal: nor desireth the parties to be cited to Rome: nor taketh Innocentius for the Bishop of the whole Church, or for the universal judge of all the world: but only saluteth him thus, Innocentio Episcopo Romae johannes: john to Innocentius Bishop of Rome sendeth greeting. And again in the same Epistle, he utterly avoideth all such foreign judgements, according to the determinations of the Councils of Carthage, Milevitum, and Aphrica. These be his words, Neque congruum est, ut high, qui in Aegypto sunt, iudicent eos, 
Ad Innocen. Epistpriore.  qui sunt in Thracia. It is not meet, that they, that be in egypt, should be judges over them, that be in Thracia.  
Neither do the Bishop of Rome's own words import any appeal, but rather the contrary: for he useth not his familiar words of biding, or commanding, but only in gentle, and friendly manner exhorteth them to appear: and that not before himself, but only before the Council of sundry Bishops summoned specially for that purpose. For thus julius writeth unto the Bishops of the East: 
Epist. julij, in Athanasij Apol.  Quae est causa offensionis? An quia adhortati vos sumus, ut ad Synodum occurreretis? What is the cause of your displeasure? Is it because we exhorted you to come to the Council? Here he exhorteth, and entreateth them: he commandeth them not: he calleth them to come, not before himself, but before the Council. Again he saith, Legati vestri Macarius Presbyter, & Hesychius Diaconus, 
In Apolog. 2.  Concilium indici postulaverunt: Your own ambassadors Macarius being a Priest, and Hesychius being a Deacon, required that a Council might be summoned. And again, 
Epistola julij ad Orientales, inter Decreta julij.  Vellem vos magis ad iam dictam Canonicam convenire vocationem, ut coram universali Synodo reddatis rationem. I would you rather to come to this Canonical calling, that ye may yield your account of your doings before the General Council. So likewise S. Basile writeth to Athanasius by way of counsel in that heavy time of trouble: 
Basil. Epis. 48. add Athanasi.  Viros igitur Ecclesiae tuae potentes ad Occidentales Episcopos mitte, qui, quibus calamitatibus premamur, illis exponant. Send some worthy men of your Churches (not unto the Bishop of Rome, but) unto the Bishopppes of the west, that may let them understand, with what miseries we are beset. Likewise again he saith, Visum mihi est consentaneum, 
Basil. ad Athan. Epis. 52.  ut scribatur Episcopo Romae, ut ea, quae hic geruntur, consideret, detque Concilium: I think it good, ye writ to the Bishop of Rome, that he may consider that is here done, and may appoint us a Council.  
Neither did the Bishop of Rome by his own authority summon the Bishops of the East, but by the counsel, and conference of other Bishops. 
Athanasi in Epist. ad solitarid vitam agentes.  For so Athanasius saith, Misit omnium Italicorum Episcoporum consilio julius ad Episcopos Orientales, certum illis Synodi diem denuntians. julius sent unto the Bishops of the East, by the counsel of all the Bishops of Italy, giving them to understand the certain day of the Council. Which thing julius also himself avoucheth by these words, 
Epist. julij in Apologia Athanasij. 2.  Tametsi solus sim, qui scripsi, tamen non meam solius sententiam, sed omnium Italorum, & omnium in his regionibus Episcoporum scripsi. Not withstanding I alone wrote, yet it was not mine own mind only, that I wrote, but also the mind of the Bishops of Italy, and of all other Bishops of these Countries.  
So likewise Innocentius the Bishop of Rome, 
Nicephorus li. 13. Ca 33.  being very desirous to restore Chrysostom, and to recover the unity of the Church, not of himself, or by his own authority, but by the Decree, and consent of a Council holden in Italy, sent Messengers into the East. And sitting with others in the Council, he took not upon him that Universal power, that is now imagined, but had his voice equal with his brethren, as it appeareth by Meltiades Bishop of Rome, 
Optatus li. 2.  that sat with three Bishops of Gallia, and fourteen other Bishops of Italy, to determine the controversy between Caecilianus, and Donatus a casis nigris.  
Now, to come to the prosecution of the matter, M. harding knoweth, that the Bishops of the East understood not this singular Authority, or Prerogative of the Bishop of Rome, and therefore being called, obeyed not the summon, nor had any regard unto his sentence, as it is many ways easy to be seen. Therefore they returned unto julius this answer: 
Inter Decreta julij, Concil. tomo 1.  Si nostris placitis assentiri volueritis, pacem vobiscum, & Communionem habere volumus. Sin verò aliter egeritis, & eye amplius, quàm nobis assentiri iudicaveritis, contraria celebrabimus: & deinceps nec vobiscum congregari, nec vobis obedire, nec vobis, vestrisue favere volumus. If you will agree unto our orders, we will have peace and communion with you. But if you will otherwise do, and rather agree unto our adversaries, then unto us, then will we publish the contrary: and henceforth neither will we ●itte in Council with you, nor obey you, nor bear good will either to you, or to any of yours.  
This imperfection, and weakness of their own doings, the Bishops of Rome themselves understood, and confessed. For thus Innocentius writeth unto S. Augustine, Alypius, and others in Aphrica touching Pelagius: 
Inter Decreta Innocentij, Epistol. 27.  Si adhuc taliter sentit, cum sciat se damnandum esse, quibus acceptis literis, aut quandose nostro judicio committet? Quòd si accersendus esset, id ab illis melius fieret, qui magis proximi, & non jongo terrarum spatio videntur esse disiuncti. If he continue still in one mind, knowing that I will pronounce against him, at what request of letters, or when will he commit himself to our judgement? If it be good, he were called to make answer, it were better some others called him, that are near at hand etc.  
And therefore julius the Bishop of Rome, finding his own infirmity herein, wrote unto the Emperor Constans, 
Sozomenus li. 3. Ca 10.  and opened unto him the whole matter, and besought him to write unto his brother Constantius, that it might please him, to send the Bishops of the East, to make answer to that, they had done against Athanasius. Even so the Clergy of the City of Antioch, in the like case of trouble, and spoil, wrote unto john the Patriarch of Constantinople, 
Concil. Constantinopol. quintum Actio. 1.  to entreat the Emperor in their behalf. It appeareth hereby, that this Infinite Authority, and Prerogative power over all the world, in those days was not known.  
I think it hereby plainly, and sufficiently proved, first that the Bishop of Rome had no authority to receive appeals from all parts of the world, and that by the Councils of Nice, of Tele, of Milevitum, and of Aphrica: by S. Cyprian, and by the emperors Martian, and justinian. next, that M. harding, the better to furnish his matter, hath notoriousely falsified Chrysostom's words, three times in one place. thirdly, that Chrysostom's letter unto Innocentius contained matter of complaint, but no appeal: which thing is also proved by the very words, and tenor of the letter: by the Bishops of Rome's own confession: and by the imperfection, and weakness of their doings. For the law saith, jurisdictio sine modica coerctione nulla est. jurisdiction without some compussion is no jurisdiction. 
De officio eius, cui mandata est jurisdictio. Mandatam.   
In deed by way of compromisse, and agreement of the parties, matters were sometimes brought to be heard, and ended by the Bishop of Rome, as also by other Bishops: but not by any ordinary process, or course of Law. And so it appeareth, this matter between Athanasius, and the Arians was first brought unto julius: for that the Arians willingly desired him, for trial thereof, to call a Council. For thus julius himself writeth unto the Bishops of the East, as it is before alleged. 
Epist. julij, in Apologia Atha. 2.  Si Macario, & Hesychio nullam Synodum postulantibus adhortator fuissem, ut ad Synodum, qui ad me scripsissent, convocarentur, idque in gratiam fiatrum, qui se iniuriam pati conquerebantur, etiam ita justa fuisset mea cohortatio: I am verò, ubi i●dem illi, qui a vobis pro gravibus viris, & fidedignis habiti sunt, authores mihi fuerint, ut vos convocarem, certs it a vobis aegrè ferri non debuit. If I had given advise unto (your messengers) Macarius, and Hesychius, that they, that had written unto me, might be called ●o a Council, and that in consideration of our Brethren, which complained, they suffered wrong, although neither of them had desired the same, yet had mine advise been void of injury. But now, seeing the same men, whom you took to be grave, and worthy of credit, have made suit unto me, that I should call you, verily, ye should not take it in ill part.  
Hereby it is plain, that julius took upon him to call these parties, not by any such Universal jurisdiction, as M. harding fancieth, but only by the consent, and request of both parties. And therefore julius saith, He caused Athanasius to be cited Regulariter, 
Regulariter.  that is, according to order: for the order of judgement is, that a man be first called, and then accused, and last of all condemned: but he meaneth not thereby the order of the Canons, as M. harding expoundeth it. For touching appeals to Rome, there was no Canon yet provided. The counterfeit Epistle of Athanasius to Felix is answered before.  
Theodoretus 
Theodoretus.  was deposed, and banished, and cruelly entreated, as it appeareth by his letters unto Renatus: and therefore, the words, that he useth, are rather tokens of his miseries, and want of help, then certain testimonies of his judgement. For every man is naturally inclined to extol him, and to advance his power, at whose hand he seeketh help.  
But if it were granted, it was lawful then for the Bishop of Rome, to receive all manner appeals, in such order, as it is pretended, yet cannot M. Harding thereof necessarily conclude, that the Bishop of Rome was the Head of the Universal Church. For Ostiensis saith, Appeals may be made, not only from the lower judge unto the higher, but also from equal to equal: And in this order, as it shall afterward be showed more at large, Donatus a Casis nigris, 
August. epist. 162 Extra. de appellationib. in Sexto. Roma. Ecclesi. In Glosa.  was by the Emperor lawfully removed from the Bishop of Rome, to the Bishop of Arle in France.  
Ostiensis words be these, Non nocebit error, si appelletur ad Maiorem, quàm debuerit, vel ad parem. The error shall not hurt, if the appeal be made, either to a higher judge, than was meet, or to an equal. Where also it is thus noted in the Margin, Appellari potest ad parem, si de hoc sit consuetudo. Appeal may be made unto the equal, if there be a custom of it. Hereby it is plain, that the right of appeal by fine force of Law, concludeth not any necessary superiority: much less this infinite power over the whole Universal Church.  
But M. Harding might soon have foreseen, that this his first principle of Appeals would easily be turned against himself.  
First, for that it is well known, that Appeals then, even in the Ecclestastical causes, were made unto the Emperors, and Civil Princes.  
secondly, for that the Bishop of Rome determined such cases of Appeal, by warrant, and Commission from the Emperor.  
Thirdly, for that matters being once heard, and determined by the Bishop of Rome, have been by appeal from him removed further unto others.  
As touching the first, 
Eusebi. li. 10. ca 5.  that appeals in Ecclesiastical causes were lawfully made unto the Prince, 
Socrat. li. 1. ca 34.  it is clear by Eusebius, by Socrates, by Nicephorus, and by S. Augustine in sundry places. 
Nicephor. li. 7. ca 43.  Donatus being condemned by threescore and ten Bishops in Aphrica, appealed unto the Emperor Constantinus, & was received. S. Augustine saith, 
Augusti. Ep. 162 Contra Epist.  Parmenianus ultrò passus est suos adire Constantinun: Parmenianus willingly suffered his fellows to go unto Themperor Constantinus. Again he saith Infero adhuc & verba Constantini ex literis eius, 
Parmentani. li. 1 Ca 5.  ubi se inter partes cognovisse, & innocentem Caecilianum comperisse, restatur. Here I bring in the words of Constantine out of his own letters, wherein he confesseth, that he heard the parties, 
Contra Cresconium Grammati. li. 3. ca 71.  and found Caecilianus to be innocent. Likewise he saith, An fortè de Religione fas non est, ut dicat Imperator, vel quos miserit Imperator? Cur ergo ad Imperatorem legati vestri venerunt? What, is it not lawful for the Emperor, or for such as shallbe sent by the Emperor, to pronounce sentence of Religion? 
Contra Epist. Parmen. li. 1. ca 7.  Wherefore then came your Ambassadors unto the Emperor? And so likewise again, Si nihil debent in his causis Imperatores jubere, Si ad Imperatores Christianos haec cura pertinere non debet, 
August. epist. 68  quis urgebat maiores vestros causam Caeciliani ad lmperatorem mittere? If Emperors have nothing to command in these cases, or if this matter nothing touch a Christian emperors charge, who then forced your predecessors to remove Caecilianus matter unto the Emperor? Therefore the Emperor Constantinus summoned the Bishops of the East, that had been in the Council of Tyrus, to appear before him, to render account of their doings. His words be these, 
Socrat. li. 1. ca 33.  Vt re ipsa quàm sincerè, ac rectè iudicaveritis, oftendatis: idque Coram me. I will you, to make your appearance, and to show in deed, how sincerely, and justly, ye have dealt: And that even before me. By these few examples it may well appear, that appeals in Ecclesiastical causes in those days were made unto the Prince: and that it was thought lawful then, for the Prince to have the hearing of the same. Yet was not the Prince therefore the Head of the Universal Church. Certainly S. Gregory thought it not amiss, 
Gregor. li. 11. Epis. 8.  to commit a Spiritual matter, touching the purgation of a Bishop, to Brunichilda the French Queen. Notwithstanding it be noted thus in the Gloze: 
2 Quest. 5. Mennam.  Fuit tamen hic nimium papaliter dispensa●um: As touching the Bishop of Rome's power herein, it is certain, he heard such matters of appeal, by warrant of the emperors Commission, and not as having authority of him self. S. Augustine 
Augusti. Epist. 162.  opening the contention between Caecilianus, and Donatus a Casis nigris, uttereth this matter at large in this wise. An fort non debuit Romanae Ecclesiae Episcopus Mil●iades cum Collegis transmarinis Episcopis illud sibi usurpare judicium, quod ab Aphris septuaginta, ubi Primas Tigisi●anus praesedit, fue●at termina●um? Quid, quòd nec ipse vsurpaui●? Rogatus quip Imperator judices misit Episcopos, qui cum eo sederent. But should not the Bishop of Rome Mi●●icdes, with ot●er h●s fellows, Bishops beyond the seas, joined together in Commission take upon him t●e judgement of that thin●e, that was determined before by thre●score and ten Bishops of A●hrica, amongst whom the Primate of Tigi●ita s●te as Precedent? And what if he never took it upon him? (as of himself) For the Emperor being entreated by the party, sent other Bishops to sit with him. The very copy of this Commission is yet to be seen both in Eusebius, 
Euseb. li. 10. ca 5.  and also in Nicephorus. 
Nicephor. li. 7. Ca 43.  Neither was the Bishop of Rome alone in that Commission, but joined together with Rheticius, Maternus, Marinus, and Marcus, whom the Emperor calleth his Commission fellows. 
Collegas.  The words of the Commission be these: Constantinus Imperator Mi●tiadi Episcopo Romano, & Marco etc. Constant●nus the Emperor unto Miltiades the Bishop of Rome, and unto Marcus. For as much as, sundry letters have been sent unto me, from Aml●inus ●ur most Noble Precedent of A●hrica, wherein Caecilianus the Bishop of Carthage is accused of many mate●s, by centaine his f●lowes of the same Country etc. Therefore I have thought it good, th●t the ●aide Caecili●nus together with ten Bishops his accusers, and other ten, such as he sh●l th●nke meet, sa●le to Rome: that there in your presence together with Rheticius, and M●ternus, and Mar●nus your Fellow Commissioners, whom for that cause I have w●lled to travel to ●ome, he may be he●rde etc.  
Here it is evident to be seen, that the Bishop of Rome was the emperors Delegate, and in Ecclesiastical jurisdiction had his authority, and power (not from S. Peter) but from the Emperor. Whereby it is easy to be gathered, that the Bishop of Rome's power was not so Universal then, as M. Hardings would seem now to make it: and that the world than understood not this Decree of Pope Clemens the fifth, 
Clemens. 5.  which, as it is reported, he afterward published in the Council of Uienna, Omne ius Regum pendet a Papa: All the right of the Prince is 〈◊〉 fr●m th● Pope.  
Neither was the Bishop of Rome's determination of such force, but that it was lawful then for the party grieved, to refuse his judgement, and to appeal further. And therefore Donatus being condemned before Miltiades appealed from him, and upon his complaint unto the Emperor, was put over unto the Bishop of Arle in France, 
August. Epist. 68  and to certain others. And in conclusion, understanding, that judgement there would pass against him, last of all he appealed to the Emperors own p●rson. 
Augustin. contra Cresconium Grammati. li. 3. Ca 71.  And the Emperor himself confesseth by his letters, that he sat in judgement, and heard both parties.  
Now, if receiving of appeals necessarily import this Uuiversal power, than was the emperors power Universal: for he received all appeals out of all Countries without exception, and that even in Causes Ecclesiastical. Again, then was the Bishop of Rome's power not Universal: for it was lawful then to refuse him, and to appeal to some other. And thus M. hardings reasons run roundly against himself,   

M. harding. The .22. Division.  
For which cause▪ that See hath ever hitherto of all Christian Nations, and now also ought to be heard, and obeyed in all points of Faith. For that See, though it hath failed sometimes in Charity, and hath been in case, 
Matth. 25.  as it might truly say the words of the Gospel, spoken by the foolish Virgins, Our Lamps be without light: Yet it never failed in faith, as Theodoretus witnesseth, and S. Augustine affirmeth the same. Which special Grace, and singular Privilege, is to be imputed unto the prayer of Christ, by which he obtained of God for Peter and his successoves, 108 
The .108. Untruth. For many Popes have erred in Faith, as shall appear.  that their Faith should not fail. Therefore the evil life of the Bishops of Rome, ought not to withdraw us from believing and following the Doctrine preached and taught in the holy Church of Rome.  
For better credit hereof, that is earnestly to be considered, which S. Augustine writeth, Epistola 165. where, after that he hath rehearsed in order all the Popes, that Succeeded Peter, even to him, that was Pope in his time, he saith thus, In illum ordinem Episcoporum etc. In to that rewe of Bishops, that reacheth from Peter himself to Anastasius, which now sitteth in the same Chair, if any traitor had crept in, it should nothing hurt the Church, and the innocent Christian folk, over whom our Lord having providence, saith of evil rulers: 
Matth. 23.  What they say unto you, do ye, but what they do, do ye not: For they say, and do not: to th'intent the hope of a faithful person may be certain, and such, as being set not in man, but in our Lord, be never scattered abroad with tempest of wicked Schism. And in his 166. Epistle (he satthe) Our Heavenly Master hath so far forewarned us, to be ware of all evil of dissension, that he assured the people also of evil rulers, that for their sakes, 
S. Augustine speaketh generally of all Bishops: and not one word namely of the B. of Rome.  the seat of wholesome doctrine should not be forsaken, in which seat even the very evil men be compelled to say good things. For the things which they say, be not theirs, but Gods, who in the seat of unity, hath put the doctrine of verity.  
By this we are plainly taught, that all be it the successors of Peter Christ's vicars in earth, be found blame worthy for their evil life, yet we ought not to dissent from them in Doctrine, nor sever ourselves from them in Faith. For as much as, notwithstanding they be evil, by God's providence for the surety of his people, they be compelled to say the things, that be good, and to teach the truth: the things they speak, not being theirs, but Gods, who hath put the doctrine of verity, in the seat or chair of unity: which singular Grace cometh specially to the See of Peter, either of the force of Christ's prayer, as is said before, or in respect of place, and dignity, which the Bishops of that See hold for Christ, 
M. Harding compareth the Pope with Balaam and Caiphas.  as Balaam could be brought by no means to curse that people, whom God would have to be blessed. And Caiphas also prophesied, because he was high Bishop of that year, and prophesied truly, being a man otherwise most wicked. And therefore the evil doings of Bishops of Rome, make no argument of discreditinge their Doctrine. To this purpose the example of Gregory Nazianzene may very fitly be applied, of the Golden, Siluerne, and Leaden Seal. As touching the value of Metals, Gold and Silver are better, but for the goodness of the Seal, as well doth Lead imprint a figure in wax, as Silver or Gold. For this cause that the See of Rome hath never been defiled with stinking Heresies, as Theodoretus saith, and God hath always kept in that Chair of Unity, the doctrine of Verity, as Augustine writeth: For this cause (I say) it sitteth at the stern, and governeth the Churches of the whole world: For this cause Bishops have made their Appellations thither, judgement in doubts of Doctrine, and determination in all controversies and strifes, hath been from thence always demanded.   

The B. of Sarisburie.  
This is a very poor help in deed. M. harding here is feign to resemble the Bishops of Rome touching their Doctrine, to Balaam, to Caiphas, and to a Leaden Seal: and touching their lives, to confess, they are Lamps without light. Yet (saith he) all this notwithstanding, we may not therefore depart from them. 
Matth. 23.  For Christ saith, The Scribes, and Phariseis sit in Moses chary: Do ye, that they say: but that they do, do ye not: for they say, and do not. For as much, as it liketh M. harding to use these comparisons, it may not much mislike him, if some man upon occasion hereof happen to say, as Christ said in the like case, Woe be unto you ye Scribes, 
Lucae. 11.  and Phariseis: ye blind Guides: ye painted Graves: Ye shut up the Kingdom of Heaven before men: ye neither enter yourselves, nor suffer others, that would enter: Ye have made the House of God, a Cave of thieves.  
Certainly Balaam, not withstanding he were a False Prophet, 
Numer. 23. & 24.  yet he opened his mouth, 
johan. 11.  and blessed the people of God: Caiphas, although he were a wicked Bishop, 
whether the Pope may err.  yet he prophesied, and spoke the truth: A seal, although it be cast in lead, yet it giveth a perfect print: The Scribes, and Phariseis, although they were Hypocrites, and lived not well, yet they instructed the Congregation, and said well: 
August. Confession li. 3. ca 6.  The Manichées, although they were Heretics, and taught not well, yet outwardly in the conversation, and sight of the world, as S. Augustine saith, they lived well. But these, unto whom M. harding claimeth the Universal power over all the world, 
Retractat. li. 1.  neither bliss the people of God: nor preach God's Truth: 
Ca 7.  nor give any print of good life, or Doctrine: nor instruct the Congregation: nor say well, as the Scribes, and Phariseis did: nor, by M. hardings own Confession, live well, as the Manichees did. S. Augustine saith, Qui nec regiminis in se rationem habet, 
2. Quaesti. 7. Qui nec.  nec sua crimina detersit, nec filiorum culpam correxit, Canis impudicus dicendus est magis, quàm Episcopus. He that neither regardeth to rule himself, nor hath washed of his own sins, nor corrected the fa●ltes of his Children, may rather be called a filthy dog, than a Bishop.  
Yet, all this corruption of life notwithstanding, M. harding saith, The See of Rome can never fail in Faith. 
Luc. 22.  For Christ said unto Peter, I have prayed for thee, that thy Faith may not fail. The like confidence, and trust in themselves the Priests had in the old times, as it may appear by these words of the Prophet Micheas: 
Miche. 3.  Sacerdotes in mercede docuerunt, & Prophetae in pecunia Prophetaverunt, & super Dominum requiescebant, dicentes: nun Dominus est in medio nostri? The Priests taught for heir, and the Prophets Prophesied for money: and yet they rested themselves upon the Lord, and said: Is not the Lord in the midst amongst us? With like confidence the Priests said, 
Hieremi. 18.  as it is written in the Prophet Hieremie, Non peribit lex a Sacerdote, nec consilium a Seniore. The Law shall not decay in the Priest, nor counsel in the Elder. But God answereth them far otherwise, Nox vobis erit pro visione, 
Miche. 3.  & tenebrae pro divinatione. Ye shall have dark night in steed of a vision: and ye shall have darkness in steed of prophecy. Certainly, the very Gloze upon the decretals putteth this matter utterly out of doubt: These be the words, 
24 Quae. 1. in Glosa.  Certum est, quòd Papa errare potest. It is certain, that the Pope may err.  
And Alphonsus de Castro, Omnis homo errare potest in Fide, etiamsi Papa sit. Every man may err in the Faith: 
Alphons. contra Haereses. li. 1. Ca 4.  yea although it be the Pope. And for proof hereof he saith, De Liberio Papa, constat fuisse Arianum. touching Pope Liberius, it is certain, he was an Arian Heretic. Pope Honorius was an Heretic, of the sect of them, that were called Monothelitae, 
Concil. Constantino. 6. Acti. 12. Concil. tomo. 1. in Vita Marcellini.  condemned for the same in the sixth Council holden at Constantinople. Pope Marcellinus openly made Sacrifice unto an Idol.  
Pope john the .22. held a wicked heresy against the Immortality of the Soul, and for the same was reproved, not by his Cardinals, but by Gerson, and the School of Sorbona in Paris.  
Pope Sylvester the .2. was a Sorcerer, 
Gerson. Holcote in lib. Sapien. lecti. 189 Dist. 19 Anastasius.  and had familiar conference with the Devil, and by his procurement was made Pope. Pope Anastasius Communicated with Photinus the Heretic, and therefore was forsaken of his clergy. Pope Hildebrande, that first of all others in these Countries forbade the lawful marriage of Priests, bethe for his life, and also for his Religion, is set out at large in a Council holden at Brixia: 
Abbas Vrsperg. in Chronicis.  where he is called, and published to the world, to be a Uitious man: a burner of houses: a Robber of Churches: a maintainer of Murders, and Perjuries: an Heretic against the Apostolic Doctrine: the old Disciple of Berengarius: a Sorcerer: a Necromancer: a man possessed with the Devil: and therefore out of the Catholic Faith. The Fathers in the Council of Basile say, 
Concil. Basilien. in Epist. Synodali.  Multi pontifices in errores, & Hereses lapsi esse leguntur. we read, that many Bishops of Rome, have fallen into errors, and Heresies. And the Bishop of Rome himself saith, notwithstanding the Pope draw innumerable companies of people by heaps with him into Helle, yet let no mortal man once dare to reprove him, Nisi deprehendatur à Fide devius, unless it be found, that he stray from the Faith. To conclude, Nicolaus Lyra is driven to say, Multi Papae inventi sunt Apostatae. 
Dist. 40. Si Papa. Nic. Lyra in 16. Caput Matthae.  We find, that many Popes have forsaken the Faith.  
All this notwithstanding, by M. hardings resolution, the See of Rome never failed from the Faith, nor never can fail. The Valentinian Heretics, as Irenaeus reporteth, were wont to say of themselves, that they were naturally made of a Heavenly substance, and therefore needed not to flee from sin, as as others needed. For lived they never so wickedly, yet said they, 
Irenae. li. 1. Ca 1.  We are spiritual still: no sin can hurt us. For we are as pure tried Gold, which not withstanding it be laid in a heap of dung, yet keepeth it still the brightness, and nature of Gold, and receiveth no com●ption of the dung. Even so these men seem to say, that whatsoever the Pope either believe, or speak, or do, his Faith still remaineth sound, and can never fail, because he sitteth in Peter's Chair: as if he had a lease of the Church of God, without any manner Empeachement of Waste. And therefore they say, Quod si totus mundus sententiet in aliquo adversus Papam, 
De electi. & elect. potestate. Significasti. In Glosa. Idem Albert. Pigghius li. 6. Ca 13.  tamen videtur, quòd magis standum est sententiae Papae, If all the world give sentence in any thing contrary to the Pope, it seemeth, we ought rather to stand to the Pope's judgement, then to the judgement of all the world. Again they say, In Papa si desint bona acquisita per meritum, sufficiunt ea quae a loci praedecessore praestantur. If there want in the Pope good things gotten by merit, yet the things that he hath of (Peter) his predecessor in that place, are sufficient.  
Likewise again, Papa Sanctitatem recipit à Cathedra: The Pope receiveth his holiness of his Chair. 
a Epist. Sixti. 2.  And Pope Sixtus saith, 
Matthae. 3.  that S. Peter dwelleth in the Bishop of Rome, 
Dist. 40. Nonnos.  and directeth him in his doings, 
Dist. 40. Si. Papa.  and beareth all Burdens.  
Thus they feast, 
Dist. 19 Sic oes.  and cheer themselves, and smouthe the world with vain talk. 
In Glosa, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  But S. john saith, Nolite dicere, Patrem habemus Abraham, Never say (Peter or) Abraham was our Father. S. Paul speaking of his successors, saith thus, Equidem scio, quòd post discessum meum, ingressuri sint ad vos lupi graves, non parcentes gregi. I know, that after my departure from you, there shall ravening wolves come amongst you, that shall not spare the flock. And S. Jerome saith, Non sunt Sanctorum filii, 
Actor. 20.  qui tenent joca sanctorum. They be not evermore the children of holy men, 
Dist. 40. Non est facile.  that sit in the rooms of holy men.  
Now, where as M. harding saith, Christ prayed for Peter, that his Faith should not fail, that prayer pertained to all the rest of the Apostles, and not only unto Peter. Origen saith, Num audebimus dicere etc. 
Origen. in Matthae. tractat. 1.  Shall we dare to say, that the Gates of Helle prevailed not only against Peter▪ but shall prevail against the rest? Why may we not rather say, that the words, that Christ spoke, were verified in every of them, of whom they were spoken? Name &, quae prius dicta sunt, & quae sequuntur, velut ad Petrum dicta, sunt omnium communia. For both the things that were spoken before, and also the things that follow, as spoken unto Peter, are common to al. 
Beda in Lucam. Ca 22.  So likewise Beda expoundeth the same generally of all the faithful, & not of Peter only. And so Christ himself expoundeth his own words, For thus he prayeth unto his Father, 
johan. 17.  Pater Sancte, serva cos per nomen tuum etc.  
O holy Father, save them for thy name's sake. I pray not for them only, but for all them, that by their preaching shall believe in me.  
But (saith M. harding) be the Bishop of Rome's life never so wicked, yet may we not sever ourselves from the Church of Rome. How be it, S. Cyprian saith otherwise, 
Cyprian. li. 1.  Plebs obsequens praeceptis Dominicis, & Deum metuens, 
Epist. 4.  a peccatore Praeposito separare se debet: The people obeieinge Gods commandments, and fearing God, must sever themselves from the wicked, that ruleth over them. And Pope Nicolas hath straightly commanded upon pain of Excommunication, that no man should be present, 
Dist. 32. Nullus.  to hear Mass said by a Priest, that he knoweth undoubtedly to live in adultery. How be it in deed, it is not their life only, that the Church of God is offended withal, but also, and specially the filth, and corruption of their Religion, the oppressing of God's Word, the open deceivinge of the people, and the manifest maintenance of Idolatry. 
isaiah. 1.  And what if the Silver of Rome be turned into Dross? What if the City that was Faithful, be become an Harlot? What if they can abide no sound Doctrine? 
2. Timoth. 4.  What i● they have made the House of God, a Cave of thieves? What if Rome be become the great Babylon, 
Hieremie. 7.  the Mother of Fornication, embrewed, and drunken with the Blood of the Saints of God? 
Matth. 21.  And what if Abomination sit in the holy Place, 
Apocal. 17.  even in the Temple of God? Yet may we not depart from thence? 
Daniel. 9  Yet must that be the Rule, and Standard of God's Religion? Truly Christ saith, 
2. Thessalonic. 2.  Take heed of the leaven of the Scribes and Phariseis: And God himself saith, 
Matth. 16.  Exite de illa populus meus, ne participes sitis delictorum eius, & de plagis eius ne accipiatis. 
Apocal. 18.  O my people, come away from her, lest ye be partakers of her sins, and so receive part of her plagues. Irenaeus saith, Presbyteris illis, qui sunt in Ecclesia, obaudire oporter, qui successionem habentab Apostolis: qui cum Episcopatus successione charisma Veritatis certum, 
Irenae. li. 4. Ca 43.  secundum placitum Patris acceperunt. We ought to obey the Bishops in the Church, that have their Succession from the Apostles, which together with the Succession of the Bishopric, have received the certain gift of the Truth, according to the will of the Father. This holy Father saith, Bishops must be heard, and obeyed with a limitation, that is, not all, what so ever they be, or what so ever they say, but that have the undoubted gift of God's Truth. And, for that M. harding seemeth to claim by the Authority of the Scribes, and Phariseis, saying, They sit in Moses Chair: and that therefore we ought to do, that they say, S. Augustine 
Augustin. in johan. tractat. 46.  expoundeth the same place in this sort: Sedendo in Cathedra, Legem Dei docent: Ergo per illos Deus docet. Sua verò si illi docere velint, nolite audire, nolite facere. By sitting in the Chair (is meant) they teach the law of God: Therefore it is God, that teacheth by them. But if they will teach any thing of their own (as the Church of Rome hath done, and yet doth above number) then, saith S. Augustine, hear it not, then do it not.   

M. harding. The .23. Division.  
Now, that the Bishop of Rome had always cure, and rule over all other Bishops, 109. 
The .109. untruth. For the Bishops of the East never yielded such subjection to the Pope  specially of them of the East (for touching them of the west Church it is generally confessed) beside a hundred other evident arguments, this is one very sufficient, that he had in the East to do his steed, three Delegates, or vicars, now commonly they be named Legates. And this for the commodity of the Bishops there, whose Churches were far distant from Rome. The one was the Bishop of Constantinople, as we find it mentioned In Epistola Simplicij ad Achatium Constantinopolitanum. The second was the Bishop of Alexandria, as the Epistle of Bonifacius the second to Eulalius recordeth. The third was the Bishop of Thessalonica, as it is at large declared in the 82. Epistle of Leo, ad Anastasium Thessalonicensem. By perusing these Epistles every man may see, that all the Bishops of Grece, Asia, Syria, egypt, and to be short of all the Orient, rendered and exhibited their humble obedience to the Bishop of Rome, and to his arbitrement referred their doubts, complaints, and causes, and to him only made their appellations.   

The B. of Sarisburie.  
What we may think of the other Hundred proofs, which M. harding, as he saith, hath left untouched, it may the sooner appear, for that this one proof that is here brought forth in steed of all, is not only untrue, but also utterly without any shadow, or colour of truth. These authorities of Leo, Symmachus, and Bonifacius, for as much as they are alleged without words, may likewise be passed over without answer. Howbeit this Bonifacius the second, in defence of this quarrel, is forced to say, that S. Augustine that Godly Father, and all other the Bishops of Aphrica, Numidia, Pentapolis, and other countries adjoining, that withstood the proud attempt of the Bishops of Rome, and found out their open forgery in falsifying the Nicene Council, were altogether inflamed, and lead by the Devil.  
But how doth this appear to M. harding, that the Bishop of Rome had all the Bishops of the East in Subjection, to use, and command them, as his Servants? In what Council was it ever Decreed it should be so? who subscribed it? who recorded it? who ever saw such Canons? 
Nicolaus. PP. ad Michaelem Imperat.  The best Plea, that Pope Nicolas can make in this behalf, is, that Peter was first Bishop of Antioch, and after of Rome: and S. Mark his Scholar Bishop of Alexandria. Hereof, he thinketh, it may very well and substantially be gathered, that the Bishops of Rome ought to have all the world in Subjection. In deed in the counterfeit Chartar▪ or Donation of the Emperor Constantine, authority is given to the Bishop of Rome over the other four patriarchs, of Antioch, of Alexandria, of Constantinople, and of Jerusalem. But the Bishops of Rome themselves, and of themselves devised and forged this Chartar, and that so fondly, that a very Child may easily espy the folly. For beside a great number of other untruths, at that very time, when it is imagined, that Chartar was drawn, there was neither Patriarch, nor Bishop, nor Priest, nor Church in Constantinople, nor the City itself yet built, nor known to the world by that name. This notwithstanding, the Bishop of Rome upon this simple title, hath beset his Mitre with three Crowns, in token, that he hath the Universal power over the three Divisions of the world, Europa, Asia, and Aphrica. And so as the King of Persia in old times entitled himself, Frater Solis, & Lunae, even so Pope Nicolas 
Nicol. PP. ad Michaelem Imperatorem: Princeps super omnem terram. Concil. Nicen. Can. 6.  calleth himself, The Prince of all Lands and Countries.  
But what duty the Bishops of the East parts owed to the Bishops of Rome, whosoever hath read, and considered the story and practice of the times, may soon perceive. first the Council of Nice appointed every of the three patriarchs to his several charge, none of them to interrupt, or trouble other: and willed the Bishop of Rome, as Rufinus reporteth the story, to oversee Ecclesias Suburbanas, which were the Churches within his Province: 
Rufinus, li. 1. c. ● Athanas. in Epist. ad solitariam vitam agē●es: Metropolis Romanae ditionis.  and therefore Athanasius calleth Rome, the Chief, or Mother City of the Roman jurisdiction. And for that cause, the Bishops of the East in their Epistle unto julius, call him their Fellow Servant: and Cyrillus the Bishop of Alexandria, writing unto Coelestinus, calleth him his Brother. Fellows, and Brothers be titles of Equality, and not of Subjection.  
Certain it is, 
Cassiodor. li. 4 ca 24.  that sundry of the Bishops of Rome, began very rathe, to seek this pre-eminence, even with manifest forgery, and corruption of Counsels, as is already proved. 
Cyril. Epist. 27. pag. 294.  But the Bishops of other countries never yielded unto them, nor understood these vain titles. The Bishops of the East, writing unto julius, allege that the Faith, that then was in Rome, came first from them, 
Sozom. li. 3. c. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and that their Churches, as Sozomenus writeth, ought not to be accounted inferior to the Church of Rome: And as Socrates further reporteth, That they ought not to be ordered by the Roman Bishop. Gennadius the Bishop of Constantinople, together with the Council there, thus writeth unto the Bishop of Rome, Curet sanctitas tua universas tuas custodias, tibique subiectos Episcopos: 
Socra●. li. 2. c. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Let thy Holiness see unto thine own charge, and unto the Bishops appointed unto thee.  
The Council of Alexandria committed the Visitation, and reforming of all the Churches in the East, unto Asterius: 
Rufin. li. 1. c. 29.  and of all the Churches in the West, unto Eusebius the Bishop of Uercellae. 
Rufinus, li. 1. ca 30. &. 31.  By Authority of which Commission, Eusebius together with Hilarius, Uisited, & corrected all the Churches of Illyricum, France, and Italy. A man might say, where was then the Universal power of the Bishop of Rome? S. Basile saith, 
Basil. Epist. 48.  The state and safety of the Church of Antioch, dependeth of Athanasius the Bishop of Alexandria, and not (as M. harding here saith) of the Bishop of Rome. And therefore he desireth Athanasius, to see unto it.  
The Emperors Honorius, 
Cod. De Sacrosanctis Eccle. lege 6.  and Theodosius appointed over all matters of doubt arising within the Country of Illyricum, to be heard, and ended before the Bishop of Constantinople, and not before the Bishop of Rome. And the very Close upon the Decrees, expounding that same Law of Honorius, & Theodosius, hath these words, 
Dist. 22. Renovantes. In Glosa  Imperator dicit, quòd Patriarcha Constantinopolitanus habet idem in suis subditis, quod Papa habet in suis. The Emperor saith, the Patriarch of Constantinople hath the same authority over the people of his Province, that the Pope hath over his. The emperors words be these, 
Cod. De Sacro. Eccle. lege. 6.  Constantinopolitana Ecclesia Romae veteris praerogativa laetatur: The Church of Constantinople enjoyeth now the Prerogative of old Rome. And therefore, for more proof hereof, whensoever any Patriarch, in any of these four principal Sees, 
Literae Synodicae.  was newly chosen, he wrote letters of Conference, and Friendship unto the other patriarchs: wherein every of them declared unto other their Religion, 
Greg. li. 1. epis. 24. 25. & li. 6. Epistol. 5.  & consent of Faith. Thus did the Bishop of Rome unto others: and thus did others unto him. This is an unfallible token, that their authority was equal, and none of them had power, and government over his fellows. And therefore, when Eulogius the Bishop of Alexandria had written thus unto Gregory, being then Bishop of Rome, Sicut iussistis, as ye commanded, Gregory utterly shunned, and refused that kind of writing: 
Gregor. li. 7. Epist. 30.  for thus he answereth him. Hoc verbum jussionis, quaeso, à meo auditu removete. Scio enim quis sim, & qui sitis. Loco mihi Fratres estis: Moribus patres. Non ergo jussi, sed quae utilia visa sunt, indicare curavi. I pray you, have away this word of commanding from my hearing. For I know, both, what I am, and also, what you are. touching your place, you are my brethren: touching manners, you are my Fathers. Therefore I Commanded you not: but only showed you what I thought good.  
Finally, for that Michael Palaeologus the Emperor of the East parts, in the Council holden at Lions, 
Paulus Aemylius in Historia Gallorum. li. 8.  about the year of our Lord. 1442. after great entreaty made unto him by the Bishop of Rome, had acknowledged the Bishops of the east to be subject unto him, after he returned home again into his Empire, and was dead, his clergy would not suffer him to be buried. Yet, saith M. harding, All the Bishops of Graecia, Asia, Syria, Egypt, and to be short, all the Orient, rendered, and exhibited their humble obedience to the Bishop of Rome.   

M. harding. The .24. Division.  
Of the Bishop of Rome his punishing of offenders, by Censures of the Church, and otherwise, as by Excommunication, ejection, Deposition, and enjoining penance for transgressions: we have more examples than I think good to recite here. They that have knowledge of the Ecclesiastical stories, may remember, how Timotheus Bishop of Alexandria was Excommunicated with Peter his Deacon, by Simplicius the Pope: Nestorius' Bishop of Constantinople, by Coelestinus: Theophilus Bishop of Alexandria with Arcadius the Emperor, and Eudoxia the Empress, by Innocentius, for their wicked demeanour toward Chrysostom: How Dioscorus Bishop of Alexandria was deposed, though the whole 2. Ephesine Council stood in his defence: How Peter Bishop of Antioch, was not only put out of his Bishopric, but also of all Priestly honour: How Photius was put out of the Patriarkeship of Constantinople, into which he was intruded by favour of Michael the Emperor, at the suit of his wicked uncle, by Nicolas the first.  
For proof of this authority, the Epistle of Cyprian which he wrote to Stephanus Pope in his time, against Martianus the Bishop of Arelate in Gallia, maketh an evident argument. For that this Martianus became a maintainer of the Heresy of Novatianus, and therewith seduced the faithful people. Cyprian having intelligence of it by Faustinus from Lions, advertised Stephanus of it, and moved him earnestly to direct his letters to the people of Arle, by authority of which, Martianus should be deposed, and an other put in his room, to the intent (saith he there) the flock of Christ. which hitherto by him scattered abroad and wounded, is contemned, may be gathered together. Which S. Cyprian would not have written, had the Bishop of Rome had no such authority.   

The B. of Sarisburie.  
This reason maketh no great proof. For it was ever lawful, not only to the Bishop of Rome, but also to all other Bishops, both to rebuke, and also to Excommunicate wicked doers. 
Concil. Constantinopol. 5. Act. 1.  Anthymus with his fellows was Excommunicate by every of the Patriarkal Sees: 
Nicephor. li. 6. Ca 28.  Paulus Samosatenus, as Nicephorus saith, by all the Bishops under Heaven: Auxentius, and iovinianus, by S. Ambrose: Dioscorus, and Eutyches by the Council of Constantinople: Cyrillus, albeit he were a Catholic, 
Ambros. li. 10.  & a Godly Bishop, by all the Bishops of the East. Yet were none of these, 
Epist. 81.  that thus used the right of Excommunication, either Bishops of Rome, 
Concil. Constantino. 5. Actio. 5.  or Heads of the Universal Church. And, whereas M. harding saith, we may remember by the Ecclesiastical stories, that Innocentius the Bishop of Rome Excommunicated Arcadius the Emperor, 
Concil. Chalcedon. Actio 10.  it may please him also to remember, by the same Ecclesiastical stories, that S. Ambrose Excommunicated the Emperor Theodos●us: 
Nicephor. li. 13. Ca 24.  and Anastasius the Bishop of Antioch, both by Private letters reproved the Emperor justinian for his Heresy, and also oftentimes said of him openly in the Church, 
Theodor. li. 6. Ca 18.  Whosoever follow any other Gospel, accursed be he. Yet was neither S. Ambrose, nor Anastasius the Bishop of Rome.  
As for the Execution of Sentence, 
Euagri. li. 4. Ca 40.  and depriving, or deposing of Bishops, M. harding knoweth, the Bishop of Rome's authority was to weak. And therefore Innocentius saith of Pelagius, 
Inter decreta Innocen●ij.  Quibus acceptis literis, aut quando committer se nostro judicio? Upon what letters, or when, will he yield himself to my judgement? For this cause Felix the Bishop of Rome, 
Concil. Constantinopol. 5. Act. 1.  prayed aid of the Emperor Zeno: And the Emperor answered, Admisimus depositionem Anthymi. We have admitted the Deposition of Anthymus: 
Concil. Constantinopol. 5. Act. 4.  Otherwise the Pope's sentence had been in vain. And therefore the Emperor Constantinus saith of himself, Si quis Episcoporum inconsultè tumultuatus sir, 
Theodoret. li. 1. Cap. 19  Ministri Dei, hoc est, mea executione, illius audacia coercebitur. If any Bishop undiscreetly rear tumult, his rashness shallbe repressed, by the hands of God's Minister, 
Authen. De Ecclesiast diversis capitulis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that is, By my Execution. And likewise the Emperor justinian hath set out a law in this sort, Si quis Episcopus definitum tempus emanserit etc. If any Bishop tarry out his time appointed, and being called home refuse to come, let him be deprived, and put from his Church, and an other better chosen in his room, (he addeth) by the virtue of this present Law. By the force of this Law Bishops were deposed: For without it, the Pope was not able to put his sentence in execution.  
Now, if M. harding will reason thus, 
The Pope excommunicated other Bishops, 
 Ergo, He was Head of the Church:   
Then of the same principle we may well to the contrary reason thus: 
The Pope himself was Excommunicate by other Bishops: 
 Ergo, The Pope was not the Head of the Church.   
For the Antecedent, That the Pope was pronounced Excommunicate by other Bishops, it is out of question. For it is recorded in the Ecclesiastical story, that julius being Bishop of Rome, 
Sozomen. lib. 3. Cap. 11.  was Excommunicate by the Bishops of the east: 
Dist. 21. In tantum.  Pope Leo was excommunicate by Dioscorus: Pope Uigilius was Excommunicate by Menna the Bishop of Constantinople: And Pope Honorius was Excommunicate by the sixth Council holden at Constantinople. 
Ni●●phor. li. 17. Ca 26.   
Or if M. harding repose more force in deposing of Bishops, then in Excommunication, then let him likewise remember, 
Concil. Constantinopolitan. 6. Actio. 13.  That Pope julius was deposed by the Bishops of the East, as it is recorded by Sozomenus: Pope Hildebrande, by the Council of Brixia: 
Sozomen. li. 3.  Pope john, by the Council of Constance: Pope Eugenius, by the Council of Basile: and two Popes together, Syluerius, and Uigilius, by the Emperor justinian. 
Ca 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Thus M. hardings own grounds overthrow his whole building, and conclude plainly against himself.   

M. harding. The .25. Division.  
For the Pope's authority concerning Confirmation of the Ordinations and Elections of 110 
The .110. Untruth. For the Bishop of Rome Confirmed the Bishops of his own province: but not All Bishops throughout the world.  all Bishops, many examples might easily be alleged, 
In vita Vigilij.  as the request made to julius by the .90. Ariane Bishops assembled in Council at Antioch against Athanasius, that he would vouchsafe to ratify and confirm those, that they had chosen in place of Athanasius, Paulus, Marcellus, and others, whom they had condemned, and deprived.  
Also the earnest suit, which Theodosius the Emperor made to Leo for confirmation of Anatolius, and likewise that Martianus the Emperor made to him, for confirmation of Proterius, both Bishops of Alexandria, as it appeareth by their letters written to Leo in their favour. And as for Anatolius, Leo would not in any wise order and confirm him, unless he would first profess, that he believed, and held the doctrine, which was contained in Leo his Epistle to Flavianus, and would further by writing witness, that he agreed with Cyrillus, and the other Catholic Fathers, against Nestorius. For this, if nothing else could be alleged, the testimony of holy Gregory were sufficient to make good credit. Who understanding, that Maximus was ordered Bishop of Salonae a City in Illyrico, without the authority and confirmation of the See Apostolic, standing in doubt, lest perhaps that had been done by commandment of Mauritius the Emperor, who did many other things wickedly: thereof writeth to Constantina the Empress thus, Salonitanae civitatis Episcopus, me, ac responsali meo nesciente, ordinatus est. Et facta est res, quae sub nullis anterioribus Principibus evenit. The Bishop of the City of Salonae (saith he) is ordered, neither I, nor my deputy made privy to it. And herein that thing hath been done, which never happened in the time of any Princes before our days. Thus it appeareth, that before a thousand years pas●e, Bishops had their Ordination and Election confirmed by the See Apostolic.   

The B. of Sarisburie.  
If this reason may stand for good, and who so ever hath the allowing of the Election, or Consecration of Bishops, must therefore be taken as Head of the Church, then must the Church of necessity have many Heads. For it is certain, the allowance hereof pertaineth to many. 
a Ambros. li. 10. Episi. 82.  S. Ambrose saith, that all the Bishops both of the East, and of the West, gave their Consent, and Allowance to his Election. Theodosius the Emperor standing in the defence of Flavianus the Bishop of Constantinople, saith, 
b Theodoret. li. 5. ca 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  That all the Bishops of the East, of Asia, Pontus, Thracia, and Illyricum, had allowed his Election. 
c Sozomen. li. 4. ca 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Eudoxius entered into the Bishopric of Antioch, without the allowance, and Consent of Georgius the Bishop of Laodicea, and of Marcus the Bishop of Arethusa, and of other Bishops, that had interest therein: and is reproved for the same. 
d Gregor. Presb. in vita Nazian. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Gregorius Presbyter saith, for that the Election, and Installation of Gregory Nazianzene was passed, before the Bishops of Egipte, and Macedonia were come, and so made without their consent, that therefore they utterly refused to allow him, or to admit him as Bishop there, not for any misliking in the party, but for that they thought themselves defrauded of their voices.  
Anacletus 
Anaclet. Epist. 2.  decreeth thus, Episcopus non minus, quam à tribus Episcopis, reliquisque omnibus assensum praebentibus, ullatenus ordinetur. Let a Bishop in no wise be ordered of less than three Bishops, all the rest giving their assent to the same.  
Hereby it appeareth, that to the ratifieinge of the Election of any one Bishop, the consent of all other Bishops within that Province was thought necessary. Which Consent they testified among themselves, by writing letters of conference one to an other. And therefore, when john the Bishop of Constantinople had entitled himself the Universal Bishop, 
Gregor. li. 4.  Gregory counseled Eulogius the Bishop of Alexandria, 
Epis. 36.  and other Bishops of the East, neither to write to him, nor to receive letters from him by that title. Likewise the Bishops of the East, when they had Excommunicate julius the Bishop of Rome, 
Sozomen. li. 3. Ca 11.  gave commandment, that no man should either receive his letters, or write unto him, in token they held him for no Bishop.  
Neither did only Bishops allow such Elections, but also both the Prince, and the people. 
Theodoret. li. 4. ca 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  When S. Ambrose being once chosen, and appointed Bishop of Milan, began roughly to deal with the nobles of the Court, and to rebuke their faults, the Emperor Valentinian said, All this I knew before: and therefore I not only said not nay, but also gave my Voice, and Assent to his Election.  
touching the Election of N●ctarius, Sozomenus writeth in this wise: The Bishops that were present at the Election, gave unto the Emperor in writing sundry names of such, 
Sozomen. li. 7. Ca 8.  as they thought meet for that room: The Emperor weighing the persons, set his seal upon Nectarius name, and elected him.  
Gratianus the Emperor at his coming to Constantinople embraced Gregory Nazianzene, and after some conference with him had, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  said unto him, O Father, unto thee, and unto thy labours, God through us, committeth this Church. Behold I give unto thee this Holy House, and the Stall. And the people besought the Emperor, to set the Bishop in his Chair. 
Gregorius presbyter in vitae Nazianzeni.  The like might be said of the Consent, and Allowance of the people. Anacletus, as he is commonly alleged, writeth thus: Sacerdotes à proprio ordinentur Episcopo: ita ut Cives, & alij Sacerdotes assensum praebeant. Let Priests be ordered by their own several Bishops: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  so that the people, and other Priests give their assent thereunto. S. Cyprian saith likewise, The people being obedient unto God's commandments, hath power specially, either to choose worthy Priests, or to refuse the unworthy.  
Thus many voices were then thought necessary to the Admission of any Bishop. 
Anaclet. Epist. 2.  Therefore, 
Cyprian. li. 1.  this seemeth no sufficient ground, to prove that the Bishop of Rome is Head of the Church. 
Epist. 4.  For M. harding might soon have seen, that the Bishop of Rome himself, touching his own Election, was wont to be allowed by other Bishops. verily S. Cyprian writeth thus of the Allowance of Cornelius Bishop there: 
Cyprian. li. 4.  Vt Cornelium noveris Coepiscoporum testimonio, quorum numerus universus per mundum concordi unanimitate consensit. 
Epist. 2.  That thou mayst know Cornelius by the testimony of his Felowbishoppes, the whole number of whom throughout the world hath agreed (to the allowing of his election) with one consent. afterward in an Epistle unto Cornelius himself, 
Cyprian. li. 4.  he writeth thereof more at large: Ad comprobandam ordinationem tuam, 
Epist. 8.  facta authoritate maiore, placuit ut per Episcopos omnes omninò in ista Provincia positos, literae fierent, ut te universi Collegae nostri, & Communicationem tuam, id est, Ecclesiae Catholicae unitatem, pariter, & charitatem probarent pariter, & tenerent. To allow thy Consecration, more authority being gathered, I thought it good, that letters should be sent unto all the Bishops of this Province, that all our brethren might both allow, and hold, both thee, and thy Communion, that is to say, the Unity of the Catholic Church. If M. harding will say, This was not the Confirmation of the Election of Cornelius, it followeth immediately: Sic Episcopatus tui veritas, pariter & dignitas, apertissima luce, & manifestissima, & firmissima confirmatione, fundata est. Thus is the truth, and dignity of thy Bishopric founded in the open light, and with most manifest, and most certain Confirmation. Thus when so ever any Bishop was either installed, or deposed, knowledge thereof was given unto the other Bishops, and the same either allowed, or disallowed by his brethren.  
But that the Bishop of Rome ordered, and admitted all the Bishops throughout the world, besides that it hath no possibility, or colour of truth in itself, it is also easy by good record, and authority to be reproved. Agapetus Bishop of Rome, about the year of our Lord. 540. after he had upon occasion Consecrate Menna, the Bishop of Constantinople, he uttered these words in commendation of the party, 
Concil. Constantinopol. 5. Actio. 2.  Et hoc dignitati eius (Mennae) accedere credimus, quòd à temporibus Petri Apostoli. nullum alium unquam Orientalis Ecclesia suscepit Episcopum manibus nostrae Sedis ordinatum. And this is an augmentation of Mennaes' dignity, that sithence the time of Peter the Apostle, the East Church never received any other Bishop Consecrate by the hands of our See. Now advise thee self (good Reader) whether thou wilt believe Pope Agapetus, or M. harding.  
And let not M. harding find fault, for that I place the ordering of Bishops, in steed of their Confirmation. For he himself seemeth to make Confirmation, and Ordering both one thing: or, at least, to join them both together. These be his words, Leo would not in any wise order, and Confirm Anatolius.  
Truly Liberatus 
Liberatus. c. 20.  saith, the manner was in Alexandria, that who so ever was chosen Bishop there, should come to the Bear, and lay his Predecessors hand upon his head, and put on S. Marks Cloak: and then was he sufficiently Confirmed Bishop, without any mention made of Rome. And S. Cyprian writeth unto the Bishops of Spain, 
Cyprian. lib. 1  that Sabinus, whom they had lawfully chosen Bishop, should so continue still, 
Epist. 4.  yea notwithstanding Cornelius, being then Bishop of Rome, misliked him, and would not Confirm him. And that very Counterfeit Decree of Anacletus▪ that requireth all Bishops once in the year to present themselves in Rome, extendeth not his commandment throughout all the world, but only to the Bishops of the Province of Rome. Thus stand the words, Omnes Episcopi, 
Anaclet. Epist. 3. Dist. 93. juxta Sanctorum.  qui huius Apostolicae Sedis ordinationi subjacent etc. All Bishops, that be bound to have their Orders Confirmed by this Apostolic See etc. Whereby it may be gathered, the other Bishops were not subject to the Ordinance of that See. And this was the fault, that Gregory found in the Bishop of Salonae, that being within the jurisdiction of his Province, he was Consecrate without his knowledge. And that Gregory meant it not of all Bishops, but only of the Bishop within his own charge, it is evident by his words. For thus he writeth, Episcopi mei: Episcopi mihi commissi. 
Gregor. li. 4.  My Bishops: Bishops being within my Cure. And that the City of Salonae standing in Illyricum, 
Epist. 34.  was sometime within the Province of Rome, it is plain by the Epistle, that Damasus the Bishop of Rome sent unto the Bishops of Illyricum. 
Sozomen. lib. 6. Ca 23.  These be his words, Par est, omnes, qui sunt in orb Romano magistros, consentire. It is meet, that all the teachers, that be within the precincts of the Roman jurisdiction, agree together. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
Where as it is alleged, that the Bishop of Rome was required to ratify the Election of Flavianus, Anatolius, and of the Arrian Bishops, that was meant of a General allowance, such as was common to all Bishops, specially to the four Principal patriarchs, and not only to the Bishop of Rome. Neither was the Bishop of Rome's Admission thought so necessary, as if he only had a Uoice Negative, to take in, and to put out whom he listed: but only of Congruity, and Consent, that it might appear, there was no Bishop in the Church, but was liked, and allowed of all his Brethren. For otherwise the Bishops of the East wrote thus unto julius, 
Sozomen. li. 3. Ca 8.  Si ordinatos à nobis Episcopos etc. If you will allow the Bishops, that we have ordered, we willbe at peace, and Communicate with you: If not, we will proclaim the contrary. 
Sozomen. li. 7. Ca 8.  And the Emperor Gratian made Nectarius Bishop of Constantinople, contrary to the minds of the most part of the Bishops. therefore M. hardings argument might better have been framed thus: The Bishop of Rome Confirmed the Bishops withein his own Province: and had no other special authority to confirm all other Bishops in the world, no more than others had to Confirm him: therefore he was not then taken for the Head of the Church, nor was thought to have this Universal Power.   

M. harding. The .26. Division.  
That the Bishops of Rome by accustomed practice of the Church had authority to approve or disprove Councils, I need to say nothing for proof of it, seeing that the Ecclesiastical rule (as we read in the Tripartite story) commandeth (111) 
The .111. Untruth, Standing in the wilful falsifieing of the Text.  that no Council be celebrate and kept, 
Lib. 4. Ca 19  without the advise and authority of the Pope. Verily, the Councils holden at Ariminum, at Seleucia, at Syrmium, at Antiochia, and the second time at Ephesus, for that they were (112.) 
The .112. untruth. For in those days the B. of Rome had no authority to Summon Councils.  not summoned, nor approved by the authority of the Bishop of Rome, have not been accounted for lawful Councils: but as well for that rejected, as also for their Heretical determinations. The Fathers assembled in the Council of Nice, 
Quas Romana suscipiens confirmavit Ecclesia. In praefatione Niceni Concilij.  sent their Epistle to Sylvester the Pope, beseeching him with his consent to ratify, and confirm, what so ever they had ordained. Isidorus witnesseth, that the Nicene Council had set forth rules, the which (saith he) the Curche of Rome received, and confirmed. The second general Council holden at Constantinople, was likewise allowed and approved by Damasus, specially requested by the fathers of the same, thereto. So was the third Council holden at Ephesus ratified, and confirmed by Coelestinus, who had there, for his vicars, or deputes, Cyrillus the famous Bishop of Alexandria, and one Arcadius a Bishop out of Italy. As for the fourth Council kept at Chalcedon, the fathers thereof also in their Epistle to Leo the Pope, subscribed with the hands of .44. Bishops, made humble request unto him, to establish, fortify, and allow, the Decrees, and ordinances of the same. This being found true, for the four first chief Councils, we need not to say any thing of the rest that followed. But for the sure proof of all this, that chief is to be alleged, that Constantius the Arian Emperor made so importune, and so earnest suit to Liberius the Pope, to confirm the Acts of the Council holden at Antioch by the .90. Arian Bishops, wherein Athanasius was deprived, 
Li. ●5.  and put out of his Bishopric. For he believed, as Ammianus Marcellinus writeth, that, what had been done in that Council, should not stand, and take effect, unless it had been approved, and Confirmed by the Authority of the Bishop of Rome, which he termeth the Eternal City.   

The B. of Sarisburie.  
Here M. harding hath avouched two great untruths: the one in his Translation in the English: the other in the allegation of the story. Touching the first, 
Cassiodor. li. ●. ca 19  Cassiodorus in his Latin Translation writeth thus, Canon's iubent, extra Romanum nihil decerni Pontificem: Socrates in the Greek, out of which the Latin was taken, 
Socrat. li. 2. ca 17.  writeth thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The English hereof is this, It is provided by the Canons, that rules to bind the Church, be not made, without the consent of the Bishop of Rome.  
Wherein M. Harding hath purposely corrupted, & falsified altogether both the Greek, & the Latin, not reporting one word, that he found in the original. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Decernere, he Englisheth to Keep, or, as he termeth it, to Celebrate a Council. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is Praeter sententiam, or, as Cassiodorus turneth it, Extra, he Englisheth, without the advise, & Authority. No, he would not suffer, no not him, in whose quarrel he thus fighteth, to pass without a venewe: for where he saw him named in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Confirmation of Counsels.  and in the Latin Romanum Pontificem, The Roman Bishop, he thought it best to leave both the Greek, and the Latin, and to call him the Pope. And thus to increase the Pope's authority, he hath altered, and corrupted the whole place, and not translated one word as he found it.  
touching the story, he saith, The Arians Councils were not allowed, for that they were not Summoned by the Pope. And yet he knoweth right well, it was no part of the Pope's office in those days, to Summon Councils. For it is evident even by the policy, and practise of that time, that Constantinus the Emperor Summoned the Council of Nice: Theodosius the first, the Council of Constantinople: Theodosius the .2. the Council of Ephesus: and Martianus, the Council of Chalcedon. 
Socrat. lib. 5. in prooemio.  And Socrates in his story saith thus, Id●irco Imperatores in historia complexus sum, quia ex quo tempore coeperunt esse Christiani, Ecclesiastica negotia pendent ab illis, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theodoret. lib. 5. cap. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Inter Acta Concilij Constantinopol. 5.  & maxima Concilia de illorum sententia & facta sunt, & fiunt. therefore I have comprised the Emperors within my Story, for that sithence they began to be Christened, the state of the Church dependeth of them, and the greatest Councils have been kept, and be still kept by their advise. And the Bishops in the Council of Constantinople, witness that they were summoned to come to the Roman Counsel by Damasus the Bishop of Rome: but they add withal, by warrant of the emperors letters: not by any his own authority. And likewise in their Epistle to the Emperor Theodosius they writ thus, Literis, quibus nos convocasti, Ecclesiam honore prosecutus es. Your Majesty hath honoured the Church, by the letters, wherewith ye Summoned us together.  
As for the Bishop of Rome, he was not yet of Authority able to call a general Council. For the world as yet had no skill of his Universal power over all others: neither would they have appeared upon his Summon. Gregorius being Bishop of Rome, could not cause the Bishop of Salonae being but one man, to come before him. Thus he writeth by way of complaint unto the Empress Constantia: Contempto me atque despecto, 
Gregor lib. 4.  ad me venire secundum iussionem Dominorum noluit. He despised me, 
Epist. 34.  and set me at nought, and would not come unto me, according to my lords the emperors commandment. Therefore Leo finding this weakness in himself, wrote unto the clergy, 
Leo Epist. 23.  and people of Constantinople, and willed them to crave a general Council at the emperors hand. Exposcite, ut petitioni nostrae, qua plenariam indici Synodum postulamus, Clementissimus Imperator dignetur annuere. Make your request, that the emperors Majesty would voutchsave to grant my humble petition, wherein I besought him to Summon a general Council. 
Liberat. ca 12. Genibus provolutis.  Liberatus saith, that Leo the Bishop of Rome, with other more Bishops of Italy, fell upon their knees, and desired the Emperor Valentinian, and the Empress Eudoxia to appoint a Council: 
Leo Epist 11. ad Theodos. August.  and yet could not obtain it. afterward he desired the Emperor Theodosius, that he would call a Council to some place within Italy: and the Emperor, contrary to the Bishop of Rome's petition, appointed it to be holden at Ephesus. 
Leo Epist. 13.  After that, he made the same request to the Emperor Martianus: and the Emperor likewise, 
Leo Epist. 50.  contrary to the Bishop's humble request, commanded the Council to be kept at Chalcedon. 
Leo Epist. 13. 44. ●8.  And, where as Leo had besought both these Emperors, that it might please them to take a longer day for the Council, for that the time of the Summon seemed very shortie, and the ways were laid with enemies, and therefore dangerous for the Bishops to travel, yet would neither of them alter one day, but charged each man to appear, as they were Summoned. And Leo the Bishop of Rome with all his Universal power, was feign to yield. Hereby we may soon conjecture, how true it is, either that Pope Gelasius writeth, That only the Apostolic See of Rome decreed by her Authority, 
Epist. Gelasijs ad Episcopos Dardaniae.  that the Council of Chalcedon should be Summoned: Or else, that M. harding would have us believe, That all Councils were summoned by the Pope.  
Neither was the Bishop of Rome, nor his legate in his absence, evermore the Precedent, or Chief of the Council. For it is known, that in the Council of Nice, Eustathius the Patriarch of Antioch was the precedent, and the Bishop of Rome's Legates, Uitus, and Uincentius sat in the fourth room beneath. In the Council of Constantinople Menna was the chief: In the Council of Sardica, Osius of Corduba in Spain: In the Council of Aquileia, S. Ambrose of Milan: In the Council of Carthage, Aurelius the Bishop there. In the Council of Chalcedon, Leo the Bishop of Rome's Legate had chief room, but by way of entreaty only, and by the Emperors special grant, & not of dew right, or Universal Authority.  
But (saith M. harding) the Bishop of Rome allowed General Counsels. This is not denied. So did others, not only Patriakes, or Bishops, but also Civil Princes. In the Council of Chalcedon it is written thus, 
Concil. Chalcedon. Action. 1.  Divae memoriae Theodosius confirmavit omnia, quae iudicata sunta Sancta, & universali Synodo Generali Lege. Theodosius the Emperor of godly memory, hath confirmed all things by a General Law, that were determined in the Universal Council. 
Concil. Chalcedon. Acti. 3.  So likewise the Emperor Martianus, Sacro nostrae Serenitatis edicto, venerandam Synodum confirmamus. By the holy edict of our majesty we confirm that reverend Council. So Eusebius witnesseth, that the Emperor Constantinus confirmed the Determinations of the Council of Nice. 
Eusebius in vit● Constantini.  So the Bishops in the Council of Constantinople wrote unto the Emperor Theodosius by these words, 
Inter Acta Concilij Constan. 5.  Rogamus tuam clementiam, ut per literas tuae Pietatis ratum esse ●ubeas, confirmefque Concilij Decretum. We desire your favour, by your highness letters to ratify, and Confirm the Decree of the Council.  
Now, seeing it was lawful for Princes, and Civil governors to confirm the Decrees, & Determinations of Counsels, how can we doubt, but it was lawful for Bishops also, 
Theodor. li. 1. ca 9 & li. 2. ca 8. Victorin. li. 2.  to do the same? Therefore Theodoretus saith, The Conclusions of the Council of Nice, were sent abroad to other Bishops, that were away. And Uictorinus saith, That many thousands of Bishops allowed that same Council, and agreed unto it.  
Above all others, the Subscription, and Confirmation of the four Principal patriarchs was specially required, for that both their charge, and also their Countenance, and Credit was greater than others. among which four, the Bishop of Rome was ever the first, and therefore his consent seemed to bear greatest weight. 
Leo Epist. 60.  And for that cause the Emperor Martianus required Leo the Bishop of Rome, to write unto the Council of Chalcedon, and to declare, that he gave his consent to the Rule of Faith, that was there determined. 
Inter Acta Con●cil. Chalcedon.  And in like sort the Emperor Theodosius requireth all Bishops, to Subscribe, and to give their assent to the Council of Nice. For it is a rule agreeable unto Law, and Reason, Quod omnes tangit, 
Regula juris.  ab omnibus debet approbari. The thing that toucheth all, aught to be allowed by al. And therefore julius being Bishop of Rome pronounced, that all the Acts of the Council of Antioch were void, and of no force, for that he, being one of the four patriarchs, was not called thither, as well as others. For it appeareth by Eusebius, 
Euseb. Oratio. 3. de Vita Constan.  Theodoretus, and others, that to all General Counsels, all Primates, and metropolitans were specially summoned. And this seemeth to be that Canon, 
Theodoret. li. 1. ca 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that julius allegeth, that it was not lawful to make rules, and orders for the whole Church, without the consent of the Bishop of Rome, being one of the four chief patriarchs, and having in his Province one great portion of the Church. And therefore Leo Bishop of Rome testifieth his consent to the Council of Chalcedon by these words, 
Leo Epist. 61.  Fraternitas vestra novit, me definitionem Sanctae Synodi toto cord complexum esse. Your brotherhood knoweth, that I have embraced with my whole heart the Determination of that holy Council. And likewise unto the Emperor Martianus he writeth thus, 
Leo Epist. 59  Constitutionibus Synodalibus libens adieci sententiam meam. Unto these Constitutions of the Council, I have gladly given my assent. The end hereof was not to show his Sovereign Power above all others, but that the Decrees so ratified by him, & others, might be had in more estimation. So Leo himself writeth, 
Leo Epist. 59  Clementia vestra arbitratur, malum faciliùs delendum, si per universas Ecclesias, Definitiones sanctae Synodi Apostolicae Sedi placuisse doceantur. Your Highness thinketh this ●uil will the rather be suppressed, if it be declared throughout all Churches, that the Decrees of the holy Council be well liked of the Apostolic See.  
But, that the whole ratification of Councils depended, not only of the Bishop of Rome, but also of others, no less then of him, it is easy to be proved. The Bishops in the Roman Council in the time of Damasus, 
Sozomen. li. 6. ca 23.  condemned the Council of the Arians holden at Ariminum, for that, neither the Bishop of Rome, whose mind should have been known before all others, nor Uincentius, nor any of the rest had agreed unto it. Likewise the Council of Carthage, and of Aphrica are allowed for good, not withstanding the Bishop of Rome would not allow them. The Council of Chalcedon decreed, that the Bishop of Constantinople should be in dignity next unto the Bishop of Rome, and should Consecrate the metropolitans of Asia, 
Leo Epist. 13.  Pontus, and Thracia. This decree Leo the Bishop of Rome very much misliked, and would never assent unto it: yet that not withstanding, it is in force, and continueth stil. 
Liberatus ca 13.  Liberatus thereof writeth thus, Cùm Anatolius consentiente Concilio Primatum obtinuisset, Legati verò Romani Episcopi contradicerent, à ludicibus, & Episcopis omnibus, illa contradictio suscepra non est. Et licet sedes Apostolica nunc usque contradicat, tamen quod a Synodo firmatum est, Imperatorio patrocinio permanet. When Anatolius by consent of the Council had obtained the primacy, and the Bishop of Rome's Legates stood against it, their gain saying of the judges, and Bishops there was not received. And all be it the Apostolic See of Rome even hitherto stand ●gainst it, yet the Decree of the Council by the maintenance of the Emperor standeth still in force. 
Hieronym. ad Euagrium.  Which thing seemeth agreeable to that S. Jerome writeth, Maior est authoritas orbis, quàm urbis. The authority of the world is greater, than the authority of one City: meaning thereby the City of Rome.  
It may appear by that, I have thus shortly touched, that the Bishop of Rome had authority neither to Summon Councils, nor to be Precedent, or chief in Councils, nor to ratify, and Confirm the Decrees of Councils, more than any other of the four patriarchs: and last of all, that Councils may stand in force, although the Pope mislike them, & allow them not. I think it will be hard hereof together M. hardings Conclusion, That the Bishop of Rome was Head of the Universal Church.   

M. harding. The .27. Division.  
Now, what authority the Bishops of Rome have ever had, and exercised in the assoiling of Bishops unjustly condemned, and in restoring of them again to their Churches, of which they were wrongfully thrust out by Heretics, or other disorder: it is a thing so well known of all that read the stories, in which the ancient state of the Church is described, that I need not but rehearse the names only. Athanasius of Alexandria, and Paulus of Constantinople, deprived and thrust out of their bishoprics by the violence of the Arians assisted with the Emperor Constantius, appealed to Rome, to julius the Pope, and Bishop there, and by his 113 
The .113. untruth. For the Emperor restored Athanasius, and not the Pope.  authority were restored to their rooms again. 
Pope Nicolas died in the year of our Lord 868.  So Leo assoiled Flavianus the Bishop of Constantinople excommunicated by Dioscorus. So Nicolaus the first restored Ignatius to the See of Constantinople, though Michael the Emperor wrought all that he could against it. Many other Bishops have been in all ages assoiled, and restored to their Churches by the authority of the See Apostolic, who have been without desert excommunicated, deprived, and put from all their dignities. But to have rehearsed these few, it may suffice.   

The B. of Sarisburie.  
Athanasius, and Paulus, saith M. harding, being deposed by the Arians, assisted with the Emperor Constantius, appealed to the Pope, and by the Pope's authority were restored. Here I Appeal unto the judgement, and discretion of the Reader, that can consider the state of that time: how likely it may seem, either that Athanasius should Appeal from the Emperor to the Pope: or that the Pope's commandment should be of sufficient force, & authority against the Emperor. For neither was Pope Bonifacius the. 8. 
Me Mayor. & obedient. unam Sanctam. Extra. de Maior. & obedien. Solitae. Et in Glosa.  yet borne, that determined, That the Emperor should be inferior to the Pope: nor Pope Innocentius the .3. or his Gloze, that rated the matter by good Geometrical proportion, & pronounced, that the Pope is fifty and seven degrees above the Emperor, even just as much, as the Sun is above the Moon: Nor Pope Alexander the third, that set his foot in the emperors neck.  
verily, the Pope then by his authority was able, neither to depose, nor to restore, nor to call before him any Bishop: 
Carion in Frederico.  as appeareth by that I have already alleged of Pope Innocentius, and Pope Gregory, by their own Confessions. 
Epist. Decretalis Innocent. 27.  No, Pope Leo himself confesseth, that he was not able to remove a poor Monk Abbate Eutyches from his Abbey: but was feign to desire the Empress Pulcheria to see him removed. 
Gregor. li. 4.   
As touching Athanasius, 
Epist. 34.  it was the Emperor Constantinus the great, that by his authority removed, 
Leo Epist. 45.  and banished him, as it appeareth by Socrates: 
Socrat. li. 1. ca 25.  and therefore the Emperor justinian saith, If any Bishop offend herein, let him be deprived by force of this Law. 
De Ecclesiast. diuer. capitul.  And as he was banished by the Emperor Constantinus the Father, so by his Son Constantinus the Emperor, and not by the Pope, he was restored: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Socrat. li. 2. ca 3.  which thing is testified, not only by Socrates, that wrote the story, but also by sundry Epistles, and letters, taken out of the emperors Records concerning the same.  
first it is known, that the Emperor Constans, that ruled the West part of the world, 
Sozomen. li. 3. Ca 20.  unto whom Athanasius being deposed, flayed for aid, wrote in his behalf unto his Brother Constantius, that then was the Emperor of the East, & besought him, to see Athanasius restored unto his room. 
Theodoret. li. 2. ca 8.  Otherwise he threatened, that he himself would come with his power to Alexandria, & restore him. 
Theodoret. li. 2. ca 11.  Upon the sight of which letters, the Emperor Constantius wrote unto Athanasius, and willed him to repair with speed unto his Court, that he might be restored unto his Country: and at his coming, he directed out his letters unto the Cleregie, and people of Alexandria, commanding them to receive him with favour, and to abolish all such Acts, as they had before made against him. To report the whole letters at large, it would be tedious. among other words the Emperor Constantius writeth thus, 
Cassiodor. li. 4. ca 31.  Recipiat voluntate Dei, nostroque indicio Patriam suum, pariter & Ecclesiam. And again, Omnes Episcopum superno judicio, nostraque sententia destinatum, libenter, & pie suscipite. Let him both by God's appointment, and by our Decree recover both his Country, and his Church etc. Further saith Cassiodorus, 
Cassiodor. li. 4. ca 30.  His literis confidens Athanasius, redijt in Orientem. Athanasius upon trust of these letters returned again into the East. Likewise the bishops in the Council of Jerusalem wrote abroad letters of gratulation upon his return, in this form: 
Cassiodor. li. 4. ca 36.  Debetis ergo etiam etc. You ought also continually to pray for the emperors Majesties, for that, understanding your desires, they have restored Athanasius again unto you. And Theodoretus touching the same, writeth thus, Procerun Senatorumque Coniuges etc. 
Theodoret. li. 2. ca 17.  The Lords, and counsellors wives be sought their husbands, to entreat the emperors Majesty, that he would restore Athanasius unto his flock: and said further, unless they would so do, they would forsake them, and go to him.  
So likewise the Bishops, that the Arians had deposed with Flavianus, were restored again by the Emperor, and not by the Pope. For Pope Leo himself thereof writeth thus unto the Empress Pulcheria: 
Leo Epist. 39  Vos Sacerdotes Catholicos, qui de Ecclesijs suis iniusta fuerunt eiecti sententia, reduxistis. Your Majesties have restored home again the Catholic Bishops, which by wrongeful sentence were thrust from their Churches.  
Pope Nicolas, as upon occasion I said before, was the second Bishop in Rome after Pope Johan the Woman, which was almost. 900. years after Christ. Wherefore his authority might well have been spared. It is well known, that as the Pope's power increased, so the Empire abated. Therefore was Platyna forced to say: 
Platyna in Adriano 2.  Perijt & potestas Imperatorum, & virtus Pontificum. Now the Emperors have lost their Civil power, and the Popes have lost their holiness. In old times the Emperor confirmed the Pope: Now the Pope confirmeth the Emperor. In old times the Emperor called the Pope to the Council: now contrariwise the Pope calleth the Emperor.  
As touching the restoaring of Athanasius, Pope julius entreated Themperor in his behalf: which, as it appeareth, was his greatest request: For thus he writeth unto Liberius, 
Epistola Athanasij add Liberium.  Precamur ut vestris exhortationibus, tam per vos, quàm per Apocrisiarios vestros adiwemur. We beseech you, that through your good exhortations, both by yourself, and by other your agentes we may be helped. More over, for that he was a Patriarch, he summoned a particular Council, and laboured the Bishops. For the Arians said: 
Sozomen. li. 4. ca 8.  There was on Ecclesiastical Canon, That noman being once deposed should be restored again, unless he had first cleared himself before a Council: and that the Bishops that would restore him, aught to be more in number, than were they, that had deposed him. 
Orientalium Epistola ad julium.  And therefore Chrysostom was much blamed of his adversaries, for that he, being once deposed, had recovered his room without a Council of other Bishops. 
Socr. li. 6. ca 18.  And therefore Flavianus being wrongfully put from his Bishopric, offered up his bill of Appeal, not unto the Bishop of Rome alone, but unto him with other Bishops. The truth hereof may well appear by these words of Leo Bishop of Rome unto the Emperor Theodosius: 
Leonis Epist. 24.  Omnes partium nostrarum Ecclesiae, omnes mansue●udini vestrae cum gemitibus, & lachrymis supplicant Sacerdotes, ut, quia eisdem Libellum Appellationis Flavianus Episcopus dedit, generalem Synodum iubeatis intra Italiam celebrari. All the Churches of these our countries, and all the Priests with sighs, and tears beleeche your highness, that, for as much, as Flavianus hath offered up his bill of Appeal unto them, it may please you to command, a General Council to be kept in Italy.  
In such Councils the Bishop of Rome being sometimes the chief, pronounced the party worthy, either to be restored, or to be deposed. But that Sentence was not always put in Execution. 
Sozomen. li. 3. ca 11.  The Council of Antioch deposed Pope julius: yet was not julius therefore deposed. The Council of Basile deposed Pope Eugenius: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Concil. Basilien. Athanas. in Apolog. 2.  yet Eugenius continued Pope stil. The Decree of Bishops in such cases without the emperors authority was then of small force. 
Cassiodor. li. 4. ca 34.  And therefore Athanasius himself reporteth, that the Emperor gave his consent to the determination of the Council of Sardica, and so commanded him to be sent for home.  
But, M. Harding will say, The words be plain, that julius restored Athanasius. It is true, and not denied. But the meaning of these words is, that julius pronounced him clear in that, he was accused of, and therefore worthy to be restored. For it is certain, and M. harding well knoweth, 
Sozomen. li. ● ca 8.  that Athanasius upon Pope julius letters was not restored. The like is also written of others. Cassiodorus 
Cassiodor. li. 4. ca 34.  saith, Maximus quoque restituit beato Athanasio, & Communionem, & dignitatem. Maximus also restored unto Athanasius, both his Communion, and also his dignity: That is to say, pronounced him worthy, to be restored. For Maximus was not the Bishop of Rome.  
These things considered, M. harding may make up his reason thus: The Pope had no authority to restore them, that were deposed: Ergo, The Pope was not Head of the Church.  
Or thus, The Emperor restored such as were deposed: Ergo, The Emperor was Head of the Church.   

M. harding. The .28. Division.  
Concerning the Reconciliation of the Prelates of the Church, both Bishops, and patriarchs to the Bishop of Rome, 114 
The .114. untruth. For Reconciliation is no necessary token, neither of primacy, nor of Subjection.  whereby his Primacy is acknowledged, and confessed, I need not say much, the matter being so evident. After that the whole Church of Aphrica had continued in 
❧ S. Augustine was one of these Schismatics.  Schism, and withdrawn themselves from the obedience of the See Apostolic, through the enticement of Aurelius archbishop of Carthago, for the space of one hundred years, 
* During the same time Rome itself was six times sacked: Which thing M. harding hath quite forgotten.  during which time by God's punishment they came into captivity of the Barbarous and cruel Vandals, who were Arians: at the length when it pleased God of his goodness, to have pity on his people of that Province, sending them Bellisarius the valiant Captain, that vanquished, and destroyed the Vandals, and likewise Eulalius that godly archbishop of Carthago, that brought the Church home again, and joined the divided members unto the whole body the Catholic Church: a public instrument containing the form of their repentance, and of their humble submission, was offered, and exhibited solemnly to Bonifacius the second then Pope, by Eulalius in the name of that whole Province, which was joyfully received, and he thereupon forthwith reconciled. Of this reconciliation, and restoaringe of the African Churches to the Catholic Church, the mystical body of Christ, Bonifacius writeth his letters to Eulalius Bishop of Thessalonica, requiring him, with the Churches there about, to give almighty God thanks for it.  
But here, if I would show what Bishops dividing themselves through Heresy, Schism, or other enormity, from the obedience of the See of Rome, have upon better advise submitted themselves to the same again, and thereupon have been reconciled: I had a large field to walk in. As inferior Bishops of sundry provinces have done it, so have the great patriarchs done likewise. Among them, that, to satisfy the malicious mind of Eudoxia the Empress, practised their wicked conspiracy against Chrysostom, through which he was deposed, and carried away into banishment, Alexander Bishop of Antioch, and Primate of the Orient, was one: 115 
The .115. untruth. This story is here interlaced with many untruths.  who at length strooken with repentance, for that he had been both a consenter, and a promoter of that wicked act, submitted himself humbly to Innocentius the Pope, and by all means sought to be assoiled and reconciled. And therefore sent his Legates to Rome, to exhibit to Innocentius a solemn instrument of his repentance and lowly submission, and to accept what should be enjoined. By which his humbleness Innocentius moved, granted to his petitions, received him into the lap of the Catholic Church again, and thus was he reconciled. Sundry the like reconciliations of the patriarchs of Alexandria, and Jerusalem to the See the Rome in like cases, might easily be recited: which for avoiding of tediousness I pass over, as likewise of the patriarchs of Constantinople, which, as we read in ancient stories, have forsaken the Church of Rome twelve times, and have been reconciled to the same again.   

The B. of Sarisburie.  
First, M. harding supposeth, that this Latin word, Reconciliatio, can in no wise stand amongst equals: and besides that, touching the Reconciliation of the Church of Antioch, as it shall appear, he misreporteth the whole story.  
Upon such grounds these proofs be builded. For M. Harding knoweth, that, as Submission is made by the subject towards his Prince, so Reconciliation 
Reconciliation.  in proper manner of speech, is made between equal friends.  
Concerning that is here touched of Eulalius, the matter needeth no long answer. The story being truly known, is sufficient to answer itself. It is certain, as we have before declared more at large, and as it plainly appeareth by the Acts of the Council of Aphrica, that Zosimus the Bishop of Rome, to the intent to advance himself over all other Bishops, manifestly falsified the Nicene Council. This forgery in the Council of Aphrica was disclosed, & laid abroad to the eyes of all the world. The Bishops there being in number two hundred and seventeen, saw, that one Apiarius a Priest, whom they for his open outrage, and wickedness had Excommunicate, was without any further examining of the matter, only upon his bare complaint, admitted again unto the Communion, and received into favour, in despite of all their doings, by the Bishop of Rome.  
They saw, that the accusers, and witnesses, without whom no ordinary judgement can proceed, either for age, or for sickness, & other causes, could not well travel so far. Therefore they desired the Bishop of Rome by their letters, that he would bring no such ambitious puff of vanity into the Church: 
Fumosum saeculi Typhum.  and made a strait Decree in the Council among themselves, that it should not be lawful for any man, to appeal out of Aphrica to any foreign Bishop. An hundred years after that, this Eulalius the Bishop of Carthage, if it be true that is reported of him, and not forged at Rome, as were many things more, reconciled himself to the Church of Rome, in the time of Bonifacius the second, as it is recorded in the Pontifical: for other record thereof to my remembrance there is none. The words of the Reconciliation be these, 
Inter Decrete Bonifa. 2.  Hanc professionem meam manu mea subscripsi etc. This profession I have subscribed with mine own hand, and have directed the same to Bonifacius the holy, and Reverend Pope of the City of Rome, utterly condemning my Predecessors, and Successors, and all others that shall go about to frustrate the Privileges of the Apostolic See of Rome. Likewise Bonifacius writeth hereof unto Eulalius the Bishop of Alexandria in this wise, Aurelius Carthaginensis Ecclesiac olim Episcopus cùm Collegis suis, 
Epist. ●onifa. 2. ad Eulalium.  instigante Diabolo, superbire temporibus praedecessorum nostrorum contra Romanam Ecclesiam coepit: Aurelius sometime Bishop of Carthage together with his fellows (his fellows were S. Augustine, Alypius, and two hundred and fifteen other Bishops) being set on by the Devil, in the time of my predecessors, began to bear himself disdainfully against the Church of Rome.  
The one of these by a public instrument under his hand and seal, utterly condemneth and accurseth S. Augustine, 
S. Augustin condemned, and accursed, and set on by the Devil.  with two hundred and sixteen other godly Bishops, together with four General Councils, of Aphrica, Carthage, Milevitum, and Hippo: the other saith, they were all set a work, and pricked forth by the Devil, and lived out of the Church of God, and died in Schism.  
If this be true, than aught S. Augustine no longer to be holden for a Saint, neither to have any room in the Calendar.  
But if all these godly Fathers, 
Pope Zosimus a forger of Counsels.  that justly and truly defended the holy Council of Nice, were lead with the Devil: with what spirit then was he led, that openly, and in the sight of all the world, durst to corrupt, and falsify the same Council? verily, Dionysius the Bishop of Corinthe complaineth thus, Rogatu fra●rum meorum scripsi Epistolas: 
Euseb. li. 4. ca 23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  sed illas Apostoli Diaboli alia eximentes, alia interserentes, impleverunt Zizanijs: quibus vae reponitur. At the request of my brethren, I wrote certain Epistles: but the devils Apostles by putting to, and taking fro, have filled them full of tars and Cockle. But woe be unto them.  
But in the mean while (saith M. harding) the Country of Aphrica even by the punishment of God, was Brought into subjection, and spoiled by the Vandals. Here M. harding entereth into God's judgements, and pronounceth, that all this Misery happened unto that Country, for leaving the See of Rome, which thing he reckoneth all one, with the leaving and forsaking of God himself. Howbeit M. harding might soon know, that about the very same time, 
Rome six times taken by enemies, and sack●e within the space of. 140 years.  while Aphrica was thus afflicted, the City of Rome itself was six times taken by wild, and Barbarous enemies, the Visigotthi, Ostrogotthi, Heruli, Vandali, Hunni, and Longobardi, within the space of an hundred, & forty years. The Walls were razed: the Towers thrown down: the Houses burnt: the Nobility taken captive: the People spoiled, and banished: the City itself a long time left waste, and desolate without inhabiter. 
Gregor. li. 4. Epist. 32.  If M. harding can guess so rightly of the miseries of Aphrica, how happeneth it, that he can guess nothing of sixefolde greater miseries, that at the same time befell upon Rome? If the Bishops, and people of Aphrica were thus plagued for their Schism, wherefore then were the Bishops, and people of Rome plagued, that, as it is supposed, continued still, without Schism? notwithstanding Possidonius saith, That God of special mercy granted S. Augustine, who then was besieged by the enemies, that during his life, his City of Hippo should not be taken. And yet was the same S. Augustine the greatest discloaser of the forgery, and pride of the Bishop of Rome, that is to say, the greatest author, and maintainer of all this Schism.  
touching the Reconciliation of Alexander the Bishop of Antioch, M. harding for the better furniture of the tale, hath woven in, and interlaced many words of his own. For in all that is written thereof by Innocentius, there is no manner mention, neither of Solemn Instrument of Repentance: nor of accepting of Penance: nor of Subjection, or humble Submission. In deed this Alerander at his first entry into the Bishopric of Antioch, finding his Church full of Division, by mean of one Eustathius, by his wisdom, and Godly exhortations, brought the whole people there unto unity: 
Theodoret. li. 5. Ca 25.  and afterward wrought the like Godly policy in other Churches, 
Nicephor. li. 14. ca 26.  and ceased all the strife that had long continued for the condemnation of Chrysostom: and caused his name, that his enemies had razed out, to be enrolled again among other Catholic Bishops: and likewise wrote unto the Emperor Theodosius the younger, and to the Bishops of other Countries, to do the like. In the end, having appeased all contentions, in token, not of subjection, as M. harding surmiseth, but of full consent, and agreement, he desired that his Church might be joined in Communion, and fellowship with the Church of Rome, and other Churches of the West, from whence before by reason of their Dissensions, they had been divided. Which thing also appeareth by the words of Innocentius himself unto Alexander touching the same. Gratias agens Domino Communionem Ecclesiae vestrae ita recepi, 
Innocentij Epist. 17. ad Alexandrum.  ut prae me feram, Apostolicae Sedis Condiscipulos primos dedisse caeteris viam pacis: I geuin●e God thanks, so received the Communion, and fellowship of your Church, that I profess, that you being our Schoolefelowes of the Apostolic See, have first opened unto others the way of piece. Here Innocentius calleth Alexander his Schoolefelowe, not his Subject, or Underlinge. And therefore he calleth him his Schoolefelowe of the Apostolic See, for that S. Peter sat first at Antioch, and after that in Rome, and for that cause, both these Sees of Peter the Apostle, were called Apostolic.  
Again in an other Epistle unto the same Alexander he writeth thus, 
Innocentij Epist. 15.  Voluit Compresbyter noster Cassianus, hanc amicitiarum nostrarum paginulam, quasi primitias pacis nostrae, conscribi etc. Cassianus our felowepriest, would have this instrument of our friendship to be written, as the first fruits of our peace. Therefore I greet well your brotherhood, and all others of that Church, that are of your mind. Here Innocentius himself calleth this Composition an Instrument of Friendship, or fellowship, not of Repentance, or Humble Submission, as it pleaseth M. harding untruly to translate it. Neither doth this word, Reconciliation, necessarily import a Superiority, or a Mastership: but also, and that most commonly, a Fellowship, or Equality, as it is said before. 
Ephes. 2.  So saith S Paul, Christ hath reconciled both the jew, and the Gentile in one Body. And what is meant by that Reconciliation, he expoundeth thus: Omnes unum sumus in Christo jesu: We are all one in Christ jesu. So saith Pliny the younger, 
Galat. 3. Plini. in Pane●●rico.  Principis est reconciliate aemulas Civitates. It is a Prince's part to reconcile Cities, that contend for the sovereignty: Not that the one may be brought into Subjection to the other: but that they may be made friends, and live in peace. So likewise saith Christ, 
Matthae. 5.  Vade, Reconcilieris Fratri tuo. Go, and be reconciled unto thy Brother.  
Thus therefore was the Patriarch of Antioch reconciled to the Bishop of Rome: not as a Subject unto his Prince, but, as in a Body one member unto an other: 
Innocen. Epist. 17.  and (for as much as Innocentius himself useth this word Condiscipuli) as in a School, one Scholar unto his fellow.  
So, where as there was matter of dissension between the Church of Rome, and the Church of Alexandria, 
Concil. Aphrican. Ca 68  it seemed good to the Fathers in the Council of Aphrica, to entreat between them, not that the Church of Alexandria should submit herself, as unto her Head, and live in Subjection, but that they might be reconciled, 
Liberatus ca 18.  and live in peace together. So Liberatus saith, Petrus Moggus was reconciled unto Asatius: not as unto his Superior, but as unto his Brother. In this sense writeth Hormisda Bishop of Rome unto Epiphanius the Bishop of Constantinople: A equal studium, 
Concil. Constantinop. 5. Actio. 2.  & aequalem curam sus●ipiam●s, quibus una est in Communione, & fide amicitia: seeing we have one friendship in Communion, and in faith, let us therefore take like study, and like care.  
This manner of Reconciliation is largely set forth by Socrates in his story, and may be abridged in this sort. 
Socrates lib. 4 Cap. 12. & 13.  The Macedonian Heretics having forsaken their Heresies, sent their messengers Eustathius, Sylvanus, and Theophilus unto Liberius the Bishop of Rome, and to other the Bishops of the West. Liberius understanding, that their Faith agreed fully with the Council of Nice, and with the Faith that he himself, and all the other Bishops of the west Church professed, received them unto the Communion, and wrote favourably unto the Bishops of the East in their behalf. These Messengers departing thence went into Sicily, and in a Council of the Bishops there likewise Reconciled themselves unto them: and being returned home, they sent abroad into all the Churches of those countries, and willed them to consider the letters sent from Liberius the Bishop of Rome, and from other Bishops of Italy, Aphrica, France, Sicily, and all the West, and to agree, and to Communicate together with them.  
another like example of Reconciliation we have made by one Arsenius the Bishop of Hipsilitae unto Athanasius the Bishop of Alexandria. The words of the Reconciliation are these: 
Athanas. apollo. Secunda.  Nos volentes Ecclesiastico Canoni etc. We desiring to be subject to the Ecclesiastical Canon, according to the ancient order, do write these unto you (dilect Papa) beloved Pope, and like wise do promise in the name of our Lord, that we henceforth will not Communicate with any Schismatics, or with any, that have not peace with the Catholic Church, whether they be Bishops, Priests, or Deacons. This Submission, or Reconciliation was made unto Athanasius: yet was not Athanasius the Bishop of Rome.  
This than was the manner of Reconciliation of Churches, without any such Humble Subjection, as M. harding fancieth, or knowledge, or token of Supremacy, or any manner Universal Power.   

M. harding. The .29. Division.  
Thus having declared the Supreme authority, and Primacy of the Pope by the Common practice of the Church, I need not to show further, how in (116) 
The .116. Vtruthe. For many great questions were never removed to Rome.  all questions, doubts, and controversies, touching Faith and Religion, the See of Rome hath always been consulted, how the decision of all doubtful cases, hath been referred to the judgement of that See: and to be short (117) 
The .117. Vatruthe. For Rome itself had her light from Graecia.  how all the world hath ever fetched light from thence. For proof whereof, because it cannot be here declared briefly, I remit the learned reader to the Ecclesiastical stories, where he shall find this matter amply treated.   

The B. of Sarisburie.  
As Rome having achieved the Empire of the whole world, both for renown, & honour, and also for wisdom, & learning, which commonly follow the Empire, was the noblest, and most famous of all other Cities, so for commodity of access out of all Kingdoms, and Countries, both of the East, & of the West, and also out of Aphrica, and Egypt, and other countries of the sooth, and also for receiving of Questions, and Resolution of doubts, it seemed to be planted in the fittest place of all the world. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Coelius Rhodiginus. lib. 18. Ca 25.  For as Thucydides calleth the City of Athens, Graecia of all Graecia: so some called the City of Rome in those days of her honour, Epitome orbis terrarum, The abbridgement of the whole world. The Admiration of this glory drew such resort of people thither, that Beda a learned man of this Country being there, and seeing the multitude of strangers, that came only ot gaze, and to see news, expounded these four solemn letters S. P. Q. R. in this wise. Stultus populus quaerit Romam. Foolish folk Flee to Rome. Therefore for opportunity of the place, and expedition of answer, many matters of question, and doubtful cases were brought thither. Many, I say, but not al. For men that wanted Council, wrote, and sought unto them, that had the fame of learning, and were thought best able to make them answer. So Marcellinus, Dulcitius, Bonifacius, Euodius, and others, sent their questions to S. Augustine, and desired his Counsel. S. Ambrose saith, 
Ambros. lib. 10.  as it is before alleged, that many that had been with the B. of Rome, 
Epist. 83.  would afterward for their better satisfaction send to him. And Leo 
Leo Epist. 27.  himself being B. of Rome, & therefore as M. harding thinketh, the Oracle of all the world, thouht it not amiss to submit himself, and to ask counsel of other Bishops. Therefore this saying of M. hardings neither is universally true, nor proveth his purpose. For if he will say, Some men in cases of doubt sought to Rome for counsel: Ergo, the Bishop there was called the Head of the Church, this Conclusion will hardly follow.  
King josias in a great case of Religion, 
Regum. 2. ca 22.  sent to a woman named Olda, the wife of Sellum, to know her Counsel: And it was a proverb among the jews, Qui interrogat, 
Paralipom. 2. ca 34.  interroget in Abila. Who so will seek Council, 
Samuel 2. ca 20.  let him seek it in Abila. Yet neither was Olda the Head of the Church: nor Abila the chief town in Israel, or juda.  
But all the world saith M. harding, hath received light from Rome. But all the world seeth, this is an other manifest untruth: and nevertheless being granted, yet would it not conclude of his side.  
In deed in a kind of speech both Rome, and Antioch, and Alexandria, and any other great City famous for Religion, may be called the Head, or Spring of the Gospel. 
Apocalyp. ●●.  So. S. john calleth Babylon. Magna matter fornicationum, & abominationum terrae. The great mother of the Fornications, and of the Abominations of the earth. And so Arnobius calleth Hethruria, 
Arnob. li. 2. adversus gentes.  which is the country wherein Rome standeth: and S. Ambrose calleth Rome itself, Caput superstitionis, The Head of Superstition.  
But if we seek the place itself, 
Ambrosi. Serm. 66.  from whence the light of Religion first sprang forth, we must needs confess, it was Jerusalem, and not Rome. For so it is written in the Prophet isaiah, 
isaiah. 2.  De Zion exibit lex, & verbum Domini de Jerusalem: The Law shall proceed from Zion, and the Word of God from Jerusalem. And therefore the Bishops of the East being in a Convocation at Constantinople, 
Theodo. li. 5. ca 9  call Jerusalem, The Mother of all Churches. Yet nevertheless, every great Metropolitan City within her own Province, may be honoured with the like Title. So saith Nazianzenus of the City of Caesarea, where S. Basile was Bishop, Caesarea prop● Mater est omnium Ecclesiarum & c● Caesarea is in a manner the Mother of all Churches: 
Cregor. Nazianzen. in Epist. ad Caesarienses. Ad populum Antiochen. ●om. 3.  and the whole Christian Common wealth so embraceth, and beholdeth it, as the Circle embraceth, and beholdeth the Centre. So Chrysostom likewise advanceth the City of Antioch, Cogita Vrbis magnitudinem, quòd non de una, vel de duabus, vel de tribus, vel de decem animabus, nunc nobis est consideratio: sed de millibus infinitis, de totius Orbis Capite. Consider the greatness of this City: we have to deal not for one, two, three, or ten souls: but for infinite thousands, even for the Head of the world. Thus Chrysostom calleth Antioch, the Head of the world, for that, in that Province of Syria it was the Head: like as Rome also was the Head City, and principal Church of the West.   

M. harding. The .30. Division.  
Now for a brief answer to M. jewel, who denieth, that within. 600. years after Christ the Bishop of Rome was ever called an Universal Bishop, or Head of the Universal Church, and maketh himself very sure of it: although it be a childish thing to stick at the name any thing is called by, the thing by the name signified being sufficiently proved: yet to th'intent good folk may understand that all is not truth of the old Gospel, which our new Gospelers either affirm, or deny: I will bring good and sufficient witness, that the bishop of Rome was then called both Universal Bishop, or Ecumenical Patriarch, which is one, to wit, Bishop, or principal father of the whole world, and also Head of the Church. Leo that worthy B. of Rome, was called the Universal Bishop, and Universal Patriarch, of six hundred and thirty Fathers assembled together from all parts of the world in General Council at Chalcedon: which is both 118 
The .118. untruth. There is no mention made hereof in any Canon in that Council.  expressed in that Council, and also clearly affirmed by S. Gregory in three sundry Epistles to Mauritius the Emperor, to Eulogius Patriarch of Alexandria, and to Anastasius Patriarch of Antioch. Thus that name was deferred unto the Pope by the Fathers of that great Council: which by them had not been done, had it been unlawful. In very deed neither Leo himself, nor any other his successor, ever called or wrote himself by that name, as S. Gregory saith, much less presumed they to take it unto them: But rather used the name of humility, calling themselves each one servum servorum Dei, The Servant of the Servants of God. Yet sundry holy Martyrs Bishops of Rome used to call themselves Bishops of the universal Church (119) 
The .119. untruth. For these names import not one thing, as shall appers.  which in effect is the same, as the fathers of Chalcedon understood. 
* all these be bastrade Epistles with out credit.  So did Sixtus in the time of Adrianus the Emperor, in his Epistle to the Bishops of all the world. So did Victor writing to Theophilus of Alexandria. So did Pontianus writing to all that believed in Christ, before. 1300. years past. So did Stephanus in his Epistle to all Bishops of all Provinces, in the time of S. Cyprian. And all these were before Constantine the great, and before the Council of Nice, which times our adversaries acknowledge and confess to have been without corruption. The same title was used like wise after the Nicene Council, by Felix, by (120) 
The .120. untruth. For immediately before, M. harding confesseth, that Leo never written himself by that name.  Leo, and by divers others, before the six hundred years after Christ● were expired. Neither did the Bishops of Rome use this title and name only themselves to their own advancement, as the adversaries of the Church charge them, but they were honoured there with also by others▪ as namely Innocentius, by the Fathers assembled in Council at Carthago, and Marcus by Athanasius, and the Bishops of egypt.   

The B. of Sarisburie.  
Here M. harding secretly confesseth, that in all, he hath hitherto alleged, he hath not yet found, that the Bishop of Rome was known in the world within the space of the first six hundred years after Christ, by the name either of the Universal Bishop, or of the Head of the Universal Church: notwithstanding he hath much gheassed about the matter, both by misreporting the practice of government, that then was used, and also by wreasting●, and misconstruinge the words of the Holy Fathers. Thus hitherto he hath taken great pains to small purpose.  
But hereunto he putteth his Rhetorical Correction, and saith, It is a Childis he thing, to stick at the name of any thing. And so all this long talk is driven in the end to a Childish Conclusion. How be it, it appeareth, S. Gregory was not so persuaded of it, not thought the matter to be so childish. For after that john of Constantinople had entitled himself the Universal Bishop, Gregory 
Gregor. li. 4.  being then Bishop of Rome withstood him earnestly, & wrote against him in this wise: Deus ab unitate, 
Epist. 36.  atque humilitate Ecclesiae hoc malum Superbiae, & Confusionis avertat. God turn away this mischief of Pride, and Confusion from the unity, and humility of the Church.  
Again, Omnibus viribus providendum est, ne in unius Veneno Sermonis, viventia in Christi Corpore membra moriantur. We must labour, and provide with all that we can do, lest the members that live in Christ's Body, happen to perish in the Poison of one word. Moreover, as it is before at large declared, he calleth it a New, a Perverse, a Superstitious, an arrogant, an ungodly, an Antichristian name: a name of Singularity: a name of Error: a name of Confusion: a name of Blasphemy: against the Canons, against the whole Church, against S. Peter, & against the Gospel. Yet saith M. Harding, To stick at this name, it is but a childis he matter. How be it, if the thing itself, that this name importeth, had been lawful, then had this name not been so horrible. But contrary wise, the very usurpation of the name is horrible: Therefore the thing itself thereby signified, must of necessity be much more horrible.  
Now for a brief answer, M. harding hath found six hundred and thirty Bishops, that gave this title to Leo Bishop of Rome, in the Council of Chalcedon, and called him the Universal Bishop: which thing (as he saith) is recorded by S. Gregory in three sundry places. Here, good Christian Reader, by the way, this one thing (I trust) thou wilt consider of thee self. If the name of Universal Bishop were given to the Bishop of Rome in the Council of Chalcedon, which was holden in the year of our Lord. 488. then by M. hardings own grant, & by the witness of this Council, the Bishop of Rome before that time had not the name of Universal Bishop. Otherwise, how could either they give, that they had not to bestow: or he receive, that he had already? In deed such bestowing of gifts had been very childish. Thus of the whole number of six hundred years, M. harding freely, even at the sight, hath yielded us back four hundred, four score, and eight years towards the reckoning. Before we pass further, let us 〈◊〉, what credit the Pope himself giveth to this Council of. 630. 
Gelasius inter acta Concil. Tarracon. Per incompetentem praesumptionem ventilata.  Fathers, holden at Chalcedon. Pope Gelasius saith, The Apostolic ●ee of Rome in part allowed it not: for that, things were there borne out by inordinate presumption. Pope Leo accuseth the whole Council of Ambition, and wilful Rashness. And S. Jerome in the case of Matrimony Inter Raptorem, & Raptam, is received against all those .630. Bishops, & against the Determination of the whole Council. In such regard they have the Counsels when they list. But the law saith, Absurdun videtur, licere eidem partim comprobare judicium defuncti, partim eue●●ere. 
Leo, Ambitionem, & inconsultam Temeritatem. 36. Quaest. 2.  It is against reason, that one man should in part allow the will of the dead (so far forth, as it maketh for him) and in part overthrow it (where it seemeth to make against him.)  
But M. harding will say, 
Tria legitima Pan. De bonis libertor. Nam absurdum. Caius.  Of what credit so ever this Council ought to be, it gave Leo the name of Universal Bishop. And what if all this be utterly untrue? What if there were no such title either given, or offered in the Council? Certainly, the whole Council of Chalcedon is extant abroad, both written, and printed, & may soon be seen. why doth not M. harding allege, either the place, or the Canon, or the words? At the least, why giveth he no note in the Margin, where this authority may be found?  
Perhaps he will say, This Canon was burnt by some Heretics, as he said before of the Council of Nice. How be it, it were much for him to say, That of that whole Council, only six Lines should be burnt, and that in all the examples throughout the world: and yet all the rest of the same Council remain safe: Or that the words, whereby the Pope claimeth his title, should so negligently be lost, and that in Rome itself, in the Pope's own Library: and yet the words that the Pope reproveth, and condemneth, should stand whole. M. harding hath no other Council within six hundred years after Christ to hold by, but only this. And yet the same cannot be found. But S. Gregory is witness sufficient: He saith, that .630. Bishops in the Council of Chalcedon, named the Bishop of Rome the Universal Bishop. This is an untruth to beguile the Reader. For Gregory saith not, the Bishops in that council Saluted, Entitled, Proclaimed, or Called the Bishop of Rome by that name. Only he saith, Romano pontifici Vniversitatis nomen oblatum est. 
Gregor. li. 4. Epist 32. &. 36.  The name of Universal Bishop, was offered by the Council of Chalcedon to the Bishop of Rome. He saith, they offered to call him so: but that they called him so in deed, he saith not. Therefore M. Harding herein overreatcheth, & mistelleth his authors tale. But S. Gregory saith further, That neither Leo, nor any other of his Predecessors Bishops of Rome, 
Superbum, prophanum nomen.  would ever receive that Arrogant, and ungodly name, or suffer himself to be so called: not withstanding it were offered by the Council.  
The Bishops of Rome never used that name, notwithstanding it were offered them: Therefore, they ought to lose it by non usure.  
M. harding will say, This was only their humility, and not want of right. And therefore they chose rather to be called servi servorum Dei, The Servants of God's Servants. verily it may well be thought, that Gregory, who first used these words, as his familiar style, named himself so without Hypocrisy, only in respect of his intolerable pains, and continual travails. For so he himself complaineth, Veni in altitudinem Maris, 
Gregor. li. 1. Epist. 7. &. 25.  & tempestas demersit me. I ●m come into the deep of the Sea, and the rage of tempest hath drowned me up. So S. Augustine long before S. Gregory's time, for that he was likewise troubled, used sometimes the like style. For thus he writeth of himself, 
De Meritis & remissione Peccatorum, ad Marcellinum. li. 3. ca 1.  Augustinus Episcopus servus Christi, Seruorumque Christi. Augustine Bishop, the Servant of Christ, and the Servant of Christ's Servants. But he that neither feedeth the flock: nor ploweth the Lords ground: nor dresseth his Uine● nor ministereth the Sacraments: nor comforteth, nor exhorteth, nor teacheth: that is carried on high through the streets on noble men's backs, and may not touch the ground for holiness: that causeth that noble Prince, the French King, to hold his stirrup: the Emperor of all Christendom, to lead his horse by the rain: and the Princes, and governors of the world of kiss his shoe: that doth no manner of Service, or ministery in Christ's Church, how can he call himself, either the Servant of Christ, or the Servant of Christ's Servants without Hypocrisy?  
This in deed is open dissimulation, & a childish plaieing with words, & an open mocking of the world. 
Dion.  So one writeth of julius Caesar, Deposuit nomen Dictaturae, at vim retinuit. He refused the name of Dictator: but the power, and force thereof he kept stil. 
Appianus.  So likewise saith Appianus, The Princes of Rome name themselves, Imperatores, Emperors, which was a name of government in the field, & lasted but for the while: but Kings they will in no wise be called, for that the name of a King among them then was odious. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  How be it (he saith) in deed they are very Kings. So Augustus Caesar, notwithstanding he were a Tyrant, & had oppressed the people, yet the chose to be called Tribunus plebis, The Defender, and Patron of the people. And Uerres, notwithstanding he had miserably wasted, 
Cornelius Taci●us in Augusto.  and consumed the whole Ilelande of Sicily, yet in his title he would be called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Pope not universal.  that is, The Keeper, and savour of that Ilelande. Thus they dissemble openly, and as one saith, With fair names they cover foul faults. 
Cicero in Verrem.  But it was not any such Dissimulation, or countenance of Humility, that moved Leo, Gregory, or any other Godly Bishop of Rome, to refuse this name, as M. harding imagineth: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but the very iniquity, and injury therein contained. For thus saith S. Gregory, Si unus Patriarcha universalis dicitur, Patriarcharum nomen cocteris derogatur etc. If one be called the Universal Patriarch, then is the name of Pa●riatkes taken from others. But God keep it farre●from any Christian mind, that any man should take so much upon him. 
Gregor. li. 4. Epis. 36.  The consenting unto this wicked name, is the loosing of the Faith. Therefore in the Council of Carthage it is decreed thus: Primae sedis Episcopus ne appelletur Princeps Sacerdotum, 
Greg. li. 4. ca 39 Concil. carthaginian. 3. can. 26.  vel Summus Sacerdos, vel aliquid huiusmod●▪ sed tantùm Primae Sedis Episcopus. universalis autem nec etiam Romanus pontifex appelletur. Let not the Bishop of the first See be called the chief of Bishops, or the Highest Bishop, or by any other like name. But the Bishop of Rome himself may not be called the Universal Bishop. 
The Bishop of Rome may not be called, The Universal Bishop.  This later clause of that Canon (universalis autem Episcopus nec etiam Romanus pontifex appelletur) one Peter Crabbe the setter forth of the Counsels, of purpose, and contrary to good Faith dissembled, & lest out. How be it, the fraud is soon discovered. For the same Clause is to be found whole, both in written examples of the Counsels, 
Dist. 99 prime Sedis.  and also in Gratian, that compiled the Decrees: and in the very Barbarous Gloze upon the same, by these words, Hîc dicitur, quòd Papa non debet vocari universalis. Here it is said, that the Pope may not be called, The Universal Bishop. M. Harding saith, The Pope was called by that name: and for prouse thereof allegeth a Council without a Canon. But the whole General Council of Carthage saith, The Bishop of Rome may not in any wise be so called: and the Canon thereof is apparent, and may be seen. Now let the Christian Reader judge, to whether he will give greater credit.  
This Council (saith M. Harding) would not have offered this name unto Leo, unless it had been lawful. Yet he knoweth, all is not law, that is moved in Council. Leo, & Gelasius, as it is before said, 
Inter Decreta Concil. Tarracon.  condemned certain Decrees of this same Council of Chalcedon, as Unlawful: notwithstanding the Determination of .630. Bishops. The Fathers in the Council of Nice attempted, contrary to God's commandments, to break the lawful Matrimony of Priests, & Bishops. But their attempt, because it was unlawful, 
Socrates li. 1. ca 11.  was reproved, & stayed by Paphnutius. M. Harding therefore might better conclude thus, Leo, Gregory, & other holy Father's Bishops of Rome refused the name of Universal Bishop, as it appeareth by their words, for that it was injurious unto other Bishops, & a corruption of the Faith: and for the same cause the General Council of Carthage determined, that the Bishop of Rome should not, ne might not so be called: Therefore that name was not lawful.  
All this notwithstanding, 
Concil. Chalc●●don. Actio. 3.  true it is, that M. Harding saith, Leo in that Council of Chalcedon was thus called. The places be known: and may not be denied. He is so saluted in three sundry Epistles: the one sent by one Athanasius a Priest: the other by one Ischyrion a Deacon: the third by one Theodorus likewise a Deacon. But of that whole number of six hundred, and thirty Bishops there assembled, I trow M. harding is not well able to show, that any one ever saluted, or called him so.  
Therefore, whereas M. harding, the better to put his Reader in remembrance, hath set this note in the Margin, that the Bishop of Rome was called the Universal Bishop, and Head of the Church above a thousand years sithence, he might with more truth, and much better have noted his book thus: S. Gregory's words misalleged: The Council falsified: This only Canon lost: all the rest whole and safe: A strange Priest, and two poor Deacons, in their Private suits for their goods, and Legacies, named Leo the Universal Bishop▪ 
Bishop of the Universal Church.  But of the six hundred and thirty Bishops, that had voices in the Council, not one ever named him so. Thus much M. harding might truly have noted in the Margin.  
Yet (saith M. harding) the Bishops of Rome▪ that were godly Fathers and holy 〈◊〉 used this name, as it appeareth by their Epistles. And here are brought in the titles of letters under the names of Sixtus, Pontianus, and certain others, written, as it is before declared, a long time after the writers were dead. Such ruinous foundations M. harding hath chosen to build upon.  
But what are these Old Fathers taught to say? Or how is M. harding relieved by their words? In the Salutation before their letters they writ thus, Sixtus, Pontianus, Victor, Bishop of the Universal Church. This (saith M. harding) is even alone thing with, universalis Episcopus▪ there is no manner difference. O what ranging, and hunting here is, to beat up that thing, that will not be found. M. harding, because he can not find the Universal Bishop, that he sought for, therefore he hath sought out the next of kin, that is, The Bishop of the Universal Church: and these two, he saith, be both one. Howbeit, this matter néede● no great seeking: every Child might soon have found it. But if an Universal Bishop, and a Bishop of the Universal Church, be all one thing, how then is it true, 
Gregor. li. 4. Epist. 32 & 36.  that S. Gregory saith, Nemo decessorum etc. None of my Predecessors would ever consent to this name? Or how can he find such fault with the name of Universal Bishop, and bear so easily with the name of Bishop of the Universal Church, which, he knew, his Predecessors had used, if he took them both for one thing, without difference? To be short, if these names, as M. harding assureth himself, be both one, how is the one Godly, the other Ungodly: the one Arrogant, the other not Arrogant: the one blasphemous, the other not blasphemous?  
This error riseth of misunderstandinge these words, universalis Ecclesia. For the Church Universal, and the Church Catholic, the one being Greek, the other Latin, are both one: and are commonly used of the learned Fathers, as contrary to a Particular Church, as be the Churches of Heretics, & Schismatics. In this sense, every Godly Bishop, is a Bishop of the Catholic, or Universal Church: like as also every Godly man is a member of the same. Thus writeth Calixtus, 
Calixti Epist. Decret. 1.  Calixtus Archiepiscopus Ecclesiae Catholicae V●bis Romae. Thus Marcellus, 
Marcelli Epist. 2  Marcellus Episcopus Sanctae & Apostolicae, & Catholicae Vrbis Romae. In these places Rome is called▪ a Catholic, that is to say, an Vnivesal City: partly to exclude the Churches of Heretics, which were mere Particular: and partly also to signify, that the Church there, was then a Church of the Catholic, and Universal Doctrine. So likewise it is written in the Council of Constantinople: 
Council Constantinop. 5. Actio. 1.  Clerici, & Monachi Apostolici Throni Antiochenae magnae Civitatis, Catholicae, Sanctae Ecclesiae Dei. The Clerks, and Monks of the Apostolic Throne of the great City of Antioch, of the Catholic, or Universal Holy Church of God.  
Again, every Bishop may be called the Bishop of the Universal Church, for that it is his duty to care, not only for his own flock, but also for all others of the whole Church of God. 
Origen in Es●i, Home 6. Chrysost. in 2. Corin. Hom. 18. Epistola Eleuther● ad Episcopos Calliae.  So saith Origen, Qui vocatur ad Episcoparum, vocatur ad servitutem totius Ecclesiae: Who so is called to a Bishopric, is called to the service of the whole Church. So Chrysostom exhorting the whole people together, saith unto them, Vni●ersae Ecclesiae curam geramus, Let every one of us take the care of the Vni●ersal Church. So likewise Pope Eleutherius writeth unto the Bishops of France, Huius rei gratia universalis vobis a Christo commissa est Ecclesia, ut pro omnibus laboretis, & cunctis opem ferre non negligatis. 
Universal Bishop.  For that cause the whole Universal Church is committed unto you, that you should travail for all, and not be negligent to help al. Thus, many ways the Bishops both of Rome, and of Antioch, and of France, were called the Bishops of the Universal Church. But the Universal Bishop none of them all was ever called. Of john of Constantinople, that first began to usurp that name, Gregory the Bishop of Rome writeth thus, Despectis omnibus, 
Gregor. li. 4. Epist. 34.  solus conatur appellari Episcopus. despising all other Bishops, he would only be called a Bishop. So likewise saith Pope Pelagius, 
Pelagij 2. Epist. 1. Dist. 99  If the chief Patriarch be called Universal, than the rest have lost the name of patriarchs.  
This is the meaning of an Universal Bishop, and the very self same Infinite, and Immoderate Power, that M. harding claimeth for the Bishop of Rome. 
Nullus.  For so he hath already said, That the other three patriarchs are no patriarchs in deed, but only his Delegates, and Servants, to do that shall please him to command them. 
Folio. 86. Divisio 23.  In steed hereof M. harding hath found out a Bishop of the Universal Church: and so leaving the thing, that is demanded, he answereth to that, is not in question: and privily confesseth by his silence, that hitherto he hath not found, nor can find his Universal Bishop.  
This answer may serve, to that is here alleged of the Council of Aphrica, and the Epistle of Athanasius: saving that the Epistle bearing that holy Father's name, 
Concil. Aphric. Can. 12.  as it is already proved, is nothing else but apparante forgery. The Bishops in the Council of Aphrica, besides that they utterly denied the Pope's Universal Power, forbidding their Clerks upon pain of Excommunication to appeal to him, 
Canon. 101. & 105.  sundry times in the same Council writing unto him, they use the name of Familiarity, and equality, and call him their Brother.  
Now, for a surplusage, for as much as, M. Harding with all his study, and conference with his friends, cannot yet ●inde out his Universal Bishop in the Church of Rome, let us see, whether we may find him in some other place, and that not by the witness of a simple Priest, or a Deacon, but by the authority of Catholic Emperors, and Counsels, and of the Bishop of Rome himself: and that not by shifting of terms, one for an other, as M. harding is driven for want, in steed of an Universal Bishop, to bring in a Bishop of the Universal Church, but in plain, manifest, express words, and such, as in no wise may be denied.  
In the Council of Constantinople, the Bishop there is scarcely saluted, or entitled by other name. 
Concil. Constantinop. 5. Act●o. 1.  For this is his common style, Oecumenico Patriarchae johanni: To john the Universal Patriarch. To john the Father of Fathers, and Universal Bishop. The holy Universal archbishop, and Patriarch Mennas.  
Nicephorus saith, 
Nicephor. li. 14. ca 34.  The Bishop of Alexandria was entitled judex universi orbis. The judge of the whole world. Clement 
Clementis Epist. 1.  unto S. james the Bishop of Jerusalem writeth thus, Clemens jacobo Fratri Domini, Episcopo Episcoporum, regenti Hebraeorum Sanctam Ecclesiam Hierosolymis, sed & omnes Ecclesias, quae ubique Die providentia fundatae sunt. Clement unto Imaes the Brother of our Lord, the Bishop of Bishops, governing the holy Church of the jews at Jerusalem, and besides that, all the Churches, that be founded everywhere by God's providence. 
Authen. Constitutio 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Emperor justinian writeth thus, Unto Epiphanius the archbishop of this Imperial City (Constantinople) and Universal Patriarch. To conclude, The Bishop of Rome himself thus saluteth the Bishop of Constantinople, Therasio Generali Patriarchae, Adrianus servus servorum Dei.  
Unto Therasius the General Patriarch, Adrian the Servant of God's Servants. 
Council Nicen. 2. Actio. 2.  And in the last Council holden at Florence, joseph the Bishop of Constantinople being there, used the same title, and wrote himself The archbishop of New Rome, and the Universal Patriarch. If M. harding had so good evidence for the Bishop of Rome, I believe, he would not thus pass it away in silence.   

M. harding. The .31. Division.  
Concerning the other name (Head of the Church) I marvel not a little that M. jewel denieth that the Bishop of Rome was then so called. 
This is a fresh kind of Rhetoric  Either he doth contrary to his own knowledge, wherein he must needs be condemned in his own judgement, and of his own conscience, or he is not so well learned, as of that side he is thought to be. For, who so ever travaileth in the Reading of the ancient Fathers, findeth that name almost every where attributed to Peter the first Bishop of Rome, (121) 
The .121. Untruth. For Peter only is so called: yet was not Peter then Bishop of Rome.  and consequently to the successor of Peter, that name (I say) either in terms equivalent, or expressly. 
Math. 10.  first the Scripture calleth Peter Primum, The first among the Apostles. The names of the twelve Apostles (saith Matthew) are these. 
* These terms be not equivalent.  Primus Simon, qui dicitur Petrus. First Simon, who is called Peter. And yet was not Peter first called of Christ, but his brother Androwe before him, 
De divinis Nominibus. Ca 3.  as is before said. Dionysius that ancient writer calleth Peter sometime Supremum decus, The highest honour, for that he was most honourable of all the Apostles, sometime Summum, Sometime verticalem, the chiefest, and the highest apostle. Origen upon the beginning of john saith: Let no man think that we set john before Peter. Who may so do? for who should be higher of the Apostles than he, 
Li. 1. Epis. 3.  who is, and is called the top of them? Cyprian calleth the Church of Rome in consideration of that bishops supreme authority, Ecclesiam principalem, unde unitas Sacerdotalis exorta est. The principal or chief Church, from whence the unity of Priests is sprung. Eusebius Caesariensis speaking of Peter sent to Rome by God's providence, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to vanquis he Simon Magus, calleth him, Potentissimum, & maximum Apostolorum, & reliquorum omnium principem: The mightiest of power, and greatest of the Apostles, and Prince of all the rest. Augustine commonly calleth Peter Primum Apostolorum, First, or chief of the Apostles. Jerome, Ambrose, Leo, and other doctors, Prince of the Apostles. Chrysostom upon the place of john cap. 21. Sequere me, Follow me, among other things saith thus. 
ñ These words are craftily added to Chrysostom, as to the discrete Reader may soon appear.  If any would demand of me, how james took the See of Jerusalem, that is to say, how he became Bishop there, I would answer, that this, (he meaneth Peter) master of the whole world, made him governor there. 
Homil. 87. In Matthae. homil. 55. jerem. 1.  And in an other place bringing in that God said to Hieremie, I have set thee like an iron Pillar, and like a brazen wall: But the father (saith he) made him over one nation, but Christ made this man (meaning Peter) ruler over the whole world etc. And least these places should seem to attribute this supreme Authority to Peter only, and not also to his Successors: it is to be remembered, that Irenaeus and Cyprian acknowledge and call the Church of Rome chief, and principale. And Theodoretus in an Epistle to Leo, calleth the same in consideration of the Bishop of that See his primacy, Orbi terrarum praesidentem, Precedent, or (122) 
The .122. untruth, standing in untrue translation.  bearing rule over the world. Ambrose upon that place of Paul 1. Timoth. 3. where the Church is called the pillar, and stay of the truth, saith thus. Cum totus mundus Dei sit, Ecclesia tamen domus eius dicitur, cuius hody rector est Damasus. Where as the whole world is Gods, yet the Church is called his house, the ruler whereof at these days is Damasus.  

¶ All these words notwithstanding, M. Harding hath not yet found the Head of the universal Church.  I would not weary and trouble the Reader with such a number of allegations, were it not that M. jewel beareth the world in hand, we have not one sentence, or clause for us, to prove either this, or any other of all his Articles.  
But perhaps some one will say, yet I hear not the Bishop of Rome called Head of the Universal Church. what forceth it whether that very term be found in any ancient writer, or no? Other terms of the same virtue and power be oftentimes found. Is it not one to say, Head of the universal Church, and to say, Ruler of God's house, which Ambrose saith? whereof this argument may be made. 
ç A miserable Syllogism: It concludeth in Secunda figura affirmatiuè.  The Church, yea the Universal Church is the house of God: But Damasus Bishop of Rome is ruler of the house of God, after Ambrose: Ergo Damasus is ruler of the Universal Church. And by like right and title is the Pope, who is Bishop of Rome now also ruler of the same. What other is it to call the Church of Rome the principal Church, 
In locum joan. 21. homil. 87. Exponens illud, Sequere me. In Matthae, homil. 55.  respect had to the Bishop there, and not otherwise (wherein a figure of speech is used) as Irenaus and Cyprian do, and Precedent, or (123) 
The .123. untruth. For Leo hath not one such word.  set in authority over the whole world, as Leo doth: then to call the Bishop of Rome, Head of the Universal Church? What meaneth Chrysostom calling Peter, totius orbis magistrum, The Master and teacher of all the world: and saying in an other place 
ꝓ Even so S. Gregory saith of Paul, Obtinuit totius Ecclesiae principatum, in. 1. Reg. li. 4. ca 4.  that Christ made Peter not ruler ●uer one nation, 
Peter Chief.  as the father made jeremy over the jews, but over the whole world? What other (I say) meaneth he thereby, then that he is head of the whole world, and therefore of the Universal Church?   

The 〈◊〉 of Sarisburie.  
touching the name of the Universal Bishop, M. harding hath but one authority: and yet the same can not be found. touching the other name, of Head of the Church, he cometh in only with jolly brags, and great vaunts, as if he were plaieinge at post, and should win all by vicinge. He saith, If M. jewel know this, than he speaketh against his conscience: If he know it not, then is he not learned. To contend for learning, it were a childish folly. He is sufficiently learned, that saith the truth. But if M. harding with all his learning be able to find out his Head of the Church, he shall have his request: I will grant him to be learned.  
He saith, The Bishop of Rome is so named, either in terms equivalent, or expressly. Thus he doubteth at the matter, and stammereth, and faltereth at the beginning. But if the Bishop of Rome were the Head of the Church in deed, and so allowed, and taken in the world, why was he never expressly, and plainly named so? Was there no man then, in the world, for the space of six hundred years, able to express his name? 
Term's equivalent.  His terms of like force, and meaning, which he calleth equivalent, must needs import thus much, That the Bishop of Rome is above all General Councils: that he only hath power to expound the Scriptures, and cannot err, nor be judged of any man: and that without him, there is no health: and that all the world ought to know him for the Universal Head, upon pain of damnation. Thus much the Pope himself claimeth by that name. If M. hardings terms sound not thus, they are not equivalent. It had been the simpler, and plainer dealing for M. harding, to have said, This name can not yet be found: and so to have taken a longer day.  
As for the matter, the question is moved of the Bishop of Rome: the answer is made of S. Peter: as if S. Peter continued there Bishop still until this day. But it is presumed, that, what so ever privilege was in Peter, the same must needs be in the B. of Rome by Succession, yea although he have not one spark of Peter. S. Peter in the Old Fathers is diversely called, the First, the Chief, the Top, the High Honour of the Apostles, and in Eusebius, and S. Augustine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Princeps Apostolorum: In which last words of S. Augustine, & Eusebius, I must do thee, good Reader, to understand, that, Princeps, is not always taken for a Prince, 
Exod. 6. Numer. 10. 4. R●g. 25. Dis. 44. Cum autem. In Bruto.  or a Governor endued with power, but oftentimes for the first man, or best of a company. So we read in the Scriptures, Princeps Familiae: princeps legationis: princeps Coquorum: that is, The Chief of the house, or stock: The chief of the embassage: the chief of the Cooks. In this sense, Cicero saith, 
Tusculana. 2. Augusti. de verbis Do. in evang Matth●. cap. 14. Ambros. Sermon 66.  Servius Princeps in iure civili: Philosophorum Princeps Aristippus. servius the Chief in the Civil Law: Aristippus the Chief of Philosophers. So is S. Peter called Princeps Apostolorum: And therefore S. Augustine calleth him, Primum, & Praecipuum, that is, The First, and the Chief of the Apostles. We may not imagine, as M. harding seemeth to do, that Peter was made a Lord, or Prince, and had Power, and Dominion over his brethren. S. Ambrose, as it is before alleged, comparing Peter and Paul together, saith thus, Inter ipsos, quis cui praeferatur, incertum est. Whether of these two I may set before the other, I cannot tell. Likewise S. Cyprian saith, 
Cyprian. De simplicitate praelaetorum.  Hoc erant ●oeteri Apostoli, quod fuit Petrus, pari consortio praediti, & Honoris, & Potestatis. The rest of the Apostles were the same that Peter was, endued with like fellowship both of Honour, and of Power. 
Paul Chief.  S. Ambrose saith, He cannot discern between Peter, and Paul, whether he may set before other: S. Cyprian saith, All the Apostles had like Honour, and like Power: Yet by M. hardings fantasy, Peter only was the Prince: and all the rest were subjects, and underlings unto him.  
But Chrysostom saith, 
Chrysostom. in Matthae hom. 55.  Christ made Peterruler over the whole world. I know not, what special power M. harding will gather of these words. For the same Commission, that was given to Peter, in as large, and as ample sort was given also to the rest of the Apostles. 
Matth. 28.  Christ said unto them all, Ite in universum mundum etc. 
Mark. 16.  Go into the whole world, and preach the Gospel. And S. Paul saith, it was prophesied of them before, 
Psalm. 19  In omnem terram exivit sonus eorum. The sound of them went out into all the world. 
Rom. 10.  Therefore, that S. Chrysostom speaketh hereof S. Peter, the same otherwhere he speaketh in like form of words of all the Apostles. Thus he writeth upon S. john, 
Chrysost. in johan. homil. 87. Chrysostom. in Acta. homi. 3. Chrysos. in Epist. ad Romanos. homi. 18.  Apostoli suscipiunt curam totius Mundi.  
The Apostles receive the charge of all the World. Likewise he writeth of S. Paul, Michaeli Gens commissa est judaeorum: Paulo verò Terrae, ac Maria, atque universi Orbis habitatio. Unto Michael is committed the nation of the jews: but Land, and Sea, and all the habitation of the world, is committed unto Paul. And again, Paulo Deus omnem praedicationem, & res Orbis, & Mysteria cuncta, universamque dispensationem concessit. God hath given unto Paul all manner preaching, the matters of the world, all Mysteries, and the ordringe of al. 
Gregor. in job. li. 27. ca 6.  So likewise saith S. Gregory, Paulus catenis vinctus Roman petit occupaturus Mundun. Paul being bound with chains went to Rome, to conquiere the whole World. And again he saith, Paulus ad Christum conversus, 
gregor. in. 1. Regum. li. 4. ca 4.  Caput effectus est Nationum: quia obtinuit totius Ecclesiae principatum. Paul being converted unto Christ, was made the Head of Nations, because he obtained the chiefty of all the Church. This was that Universal power, that, Chrysostom saith, was given unto S. Peter: and that not severally unto him alone, but jointely, and together, with all the rest of Christ's Apostles. Which thing the same Chrysostom other where plainly declareth by these words. 
Chrysostom. in Psalm. 44.  Apostoli universum Orbem terrarum pervaserunt, & omnibus Principibus fuerunt magis propriè Principes, Regibus potentiores. The Apostles ranged over the whole World, and were more like Princes, than the Princes in deed, and more mighty than the Kings. Thus was not only Peter, but also all the rest, and every of the Apostles made rulers over the whole world.  
It is further alleged, That Peter appointed james Bishop of Jerusalem, and the same avouched by Chrysostom. 
Chrysost. in johan. homi. 87.  Although this place of Chrysostom import not greatly, yet being well fifted, and considered, it may seem very suspicious, as nothing agreeing either with that went before, or with that followeth afterward: but altogether savouring of some corruption. If M. Harding himself would consider the words with indifferent judgement, I doubt not, but he would marvel how they came thither.  
Neither is it likely, That james took authority of Peter, having before taken sufficient authority of Christ himself. 
Lucae. 24.  For this Commission Christ gave to every of his Apostles all alike: 
johan. 15.  As my living Father sent me, so do I send you: Ye shallbe witnesses to me, 
Act. 1.  even to the ends of the World. And if Peter gave authority unto james, 
johan. 17.  who then gave authority unto Paul? Certainly, S. Paul dwelt in no Peculiar, 
johan. 20.  but was as much subject to jurisdiction, as S. james. But S. Paul saith, 
Galat. 1.  He was an Apostle non ab hominibus, neque per hominem▪ neither of men, nor by men, 
Galat. 2.  but by jesus Christ, and God the Father. They that were the chief of the Apostles, give nothing unto me. The preaching of the Gospel among the Gentiles was committed unto me, even as unto Peter the preaching of the Gospel among the jews. And Chrysostom e●poundinge the same place saith thus, 
Chrysost. in Epist. ad ●alat. ca 2.  Paulus nihil opus habebat Petro, nec illius egebat voce: Sed honore par erat illi: nihil hic dicam amplius. Paul had no need of Peter's help, nor stood in need of his voice: but was in honour as good, as he: I will say no more. Hereby it may appear, that the rest of the Apostles took not their Apostleship, 〈◊〉 authority of S. Peter.  
But being granted, that Peter appointed james to preach in Jerusalem, yet will it not follow therefore, that Peter had rule, and Dominion ●uer the Apostles. For thereof would follow this great inconvenience: The Apostles at 〈◊〉 appointed Peter, 
Actor. 8.  to go, and to preach in Samaria: Ergo, The Apostles had rule, and Dominion over Peter. Which were an overthrow of M. hardings greatest principle.  
But let us grant, that Peter was the Head of the Apostles, as a matter nothing pertaining to this question. Will M. harding thereof conclude, that the Pope is therefore the Head of the Universal Church? For what is there in the Pope, that was in Peter? preaching of the Gospel? He preacheth not. Feeding of the flo●ke? He feedeth not. He will say, Succession, and sitting in Peter's Chair, which is in Rome. 
Matth. 2●.  A man may answer, The Scribes, and Phariseis sat in Moses Chair. But M. harding knoweth, that Peter, when he received this Privilege, was in Jerusalem, and not in Rome. Therefore this argument would better stand thus: Peter neither had Dominion over the rest of the Apostles: nor was Bishop of Rome, when Christ spoke unto him; Therefore the Bishop of Rome cannot justly claim hereby the Universal Power, and Dominion over all the world. 
August. contra literas petiliani li. 1.  verily S. Augustine saith, Paulus ipse non poterat esse Caput eorum, quos plantaverat etc. P●ule himself could not be the Head of them, that he had planted: For ●e saith, that we 〈◊〉 many are one Body in Christ: and that Christ himself is the Head of that Universal Body. 
1. Corinth. 12. Roma. 12.  Of these words of S. Augustine we may gather this reason: 
Ephes. 1.  S. Paul could not be the Head of them, that he had planted: Therefore much less may the Pope be the Head of them, that ●e never planted.  
Yet reply willbe made, That Theodoretus calleth the Church of Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which words M. harding untruly translateth, Precedent, or bearing rule over the world. For he knoweth, That the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth, Sitting in the first place, and forceth not of necessity any rule, or government over others. He might better have turned it, Ecclesiam orbis terrarum primariam, The most notable, or chief Church of the world: And so would his translation have well agreed with the Constitutions of the Emperor justinian: wherein the pre-eminence of sitting in the first place in all Councils, 
Authen. Colla. ● De Eccles. titul. 1.  and Assemblies, is by special Privilege granted to the Bishop of Rome.  
Likewise it willbe replied, That Cyprian calleth the Church of Rome, Ecclesiam Principalem, 
Cod. De Sacrosanctis Eccl. ca.▪ Decernimus.  The principal Church: whereof it were much for M. Harding to reason thus:  
The Church of Rome is a Principal Church, 
 Ergo, The Bishop of Rome is Head of the Universal Church.  
For Cyprian himself in the same Epistle in plain express words saith, 
Cyprian. li. 1. Epis 3.  The authority of the Bishops of Aphrica is as good, as the authority of the Bishop of Rome.  
Cicero, 
Cicero. in Caetil. ●rat●● 4. petrus Crmit. li. 1. ca 18.  to blaze the nobility of that City, calleth it, Lucem orbis terrarum, atque Arcem omnium Gentium, The light of the World, and the Castle of all Nations.  
Frontinus likewise, Roma Vibs indiges, terrarumque Dea. Rome is a wantles City, and the Goddess of the world. And S. Jerome of the same in his time saith, Romanum Imperium nunc Vniversas Gentes tenet The Empery of Rome n●we possesseth all Nations. 
Hieron●. ad Algasiam quas. 11.  And therefore in the Council of Chalcedon the Emperor of Rome is called Dominus Omnis Terrae, & Dominus universi Mundi. The Lord of all the Earth: 
Concil. Chalcedon. Actio●●.  and, the Lord of the Whole World. In consideration as well of this worldly state, & Majesty, as also of the number, and constancy of Martyrs: of the place of Peter's travail: of the Antiquity of the Church: and of the purity of D●●ctrine, the Church of Rome was called the Principal Church of all others. But he addeth further, unde unitas Sacerdotalis ex●rta est. From whence the Unity of the Priesthood first began. For that, these words seem to weigh much, I think it good herein to hear the judgement of some other man, that may seem indifferent. Polydorus Uergilius expounding the same words of Cyprian, 
Polydor. Vergil. de inventorib. rerum lib. 4.  writeth thus, Ne quis erret, nulla alia ratione Sacerdotalis ordo à Romano Episcopo profectus esse dici potest, nisi apud Italos duntaxat id factum esse intelligatur: cum perdiu ante adventum Petri in urbem Romam, apud Hierosolymos Sacerdotium ritè institutum fuisse, liquid liqueat. Lest any man hereby deceive himself, it cannot in any other wise be said, that the order of Priesthood grew first from the Bishop of Rome, unless we understand it only within Italy. For it is clear, and out of question, that priesthood was orderly appointed at Jerusalem a good while, before peter ever came to Rome. This commendation therefore, by the judgement of Polydore, was given by S. Cyprian to the Church of Rome in respect of Italy, and not in respect of the whole world. And therefore S. Augustine saith, 
Augusti. de consensu Evangelist. lib. 3.  Civitas, quasi Mater, & Caput est Caeterarum: unde etiam Metropolis appellatur. The City is as the Mother, and the Head of other towns: and thereof (in respect of such towns) it is called the Mother City. And in this sense Chrysostom calleth the City of Antioch Metropolim Fide The Mother of the Faith. 
Ad populum Antiochen. hom. 17.   
M. harding saith further, The Church is called the House of God: the ruler whereof (saith S. A●●rose) in these days is Damasus. Here is narrow seeking, to find out somewhat: & yet the same somewhat will be worth nothing. First, what opinion S. Ambrose had herein, 
Ambros. lib. 5. Epist. 30.  it is easy else where of other his words to be seen. In his Epistle unto the Emperor Valentinian, he calleth Damasus, not Prince of the people: nor Head of the Church: nor Universal Bishop: but only Bishop of the Church of Rome. 
Ambros. lib. 10. Epist. 81.  And writing unto Siricius the Bishop of Rome, he calleth him his Brother.  
But he calleth Damasus by express words, the Ruler of God's Church. He might have had the like witness of S. Jerome, 
In Apologia adversus iovinianum.  Damasus virgo, Ecclesiae Virgins Doctor est. Damasus being a Virgin, is the teacher of the Church, that is a Virgin. And what will M. harding gather hereof? Or what thinketh he of Ambrose himself, and of other Bishops? was not every of them the Ruler of the Church of God? verily S. Paul thus exhorteth the clergy of Ephesus at his departing thence: Take heed to yourselves, 
Actor. 20.  and to the whole flock, wherein the Holy Ghost hath made you Overseers to rule the Church of God, which he hath gotten with his blood. There appeareth no other difference between these words of S. Paul, and the other of S. Ambrose, saving only, that S. Ambrose saith, Rector Ecclesiae, and S. Paul saith, Regere Ecclesiam. Yet did not S. Paul by his words appoint, the Ministers of Ephesus to rule over the whole Church of God. 
Hieronym. de locis Hebraicis. Theodoret. lib. 5. cap. 32.  Thus S. Jerome calleth Origen, Magistrum Ecclesiarum, The Master, or teacher of the Churches. Thus Theodoretus calleth Chrysostom, Doctorem Orbis terrarum, The te●cher of all the world. Thus Nazianzene calleth S. Basile, The Pillour, and Butresse of the Church.  
But mark well, 
Nazianzen. in laudem patris sui. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  gentle Reader: and thou shalt see, that M. harding hath prettily wrested up this place of S. Ambrose quite out of tune, and of an Indefinite, or a Particular Proposition, contrary to his rules of Logic, will needs conclude an Universal, the better to maintain the Pope's Universal power. For that S. Ambrose speaketh indefinitely of a Church, without limitation of one, or other, that M. harding streatcheth, & forceth to the whole Universal Church: as if the whole Church of God had been at Rome. The like kind of error lead Boni●acius the 
De Maior▪ & Obedien. unam Sanctam.  .8. to reason thus, Dominus dixit generaliter, Pasce oves meas, non singulariter has, aut illas: Ergo, commisisse intelligitur Vniversas. The Lord said generally unto Peter, 
john. 2●.  Feed my sheep: he said not specially, Feed these, or them: Therefore we must understand, that he committed them unto Peter altogether. If M. harding had not taken S. Ambrose up so short, by the words that immediately follow, he might well have known his meaning. For thus he openeth, what he meant by the House of God: 
Ambrosi. in 1. Timoth. ca 3.  Ibi necesse est dicatur esse Domus Dei, & veritas, ubi secundum voluntatem suam timetur. There we must needs say, God's House, and Truth is, wheresoever God is feared according to his wil This house was in all places, where God was known, and served: and not only in the Church of Rome.  
Yet will M. harding say, These be evasions. For S. Ambrose seemeth to acknowledge a special Rule, and Government in Damasus, that was not common unto others. Certainly, his words import not so. And how can we know his meaning, but by his words? But to put the matter out of doubt, let us consider whether the self same form of speech, have been applied unto any others in like sort. Arsenius in his submission writeth thus unto Athanasius: 
Athanas. in. Apolog. 2.  Nos quoque diligimus pacem, & unanimitatem cum Ecclesia Catholica, cui tu per Dei gratiam praefectus es. We also love Peace, and Unity with the Catholic Church, over which you by the Grace of God are made governor. Here Athanasius is pronounced governor of the Catholic Church: Yet was he not the Bishop of Rome. So likewise saith S. Cyprian, 
Cyprian. ad jubaianum de Hereticis Baptizandis.  Haec Ecclesia una est, quae tenet, & possidet omnem sponsi sui Gratiam: in hac praesidemus. This Church is one, that keepeth and holdeth the Grace of her Spouse: In this Church we are the Rulers. Here S. Cyprian calleth himself the precedent, or ruler of God's Church: Yet was he the Bishop of Carthage, and not of Rome. To be short, in like sort Origen pronounceth generally of all Priests, 
Origen. in Matthae. tractatu. 1.  Si tales fuerint, ut à Christo super illos aedificetur Ecclesia. If they besuche, as upon them the Church of God may be built. Here Origen imagineth, that every priest is the foundation of God's Church: Yet were it hard to say, Every Priest is Bishop of Rome. S. Ambroses' meaning therefore is, That every Bishop or Patriarch within his Precinctes, or Province, is the Ruler of the whole Church. And this is it, that Cyprian seemeth to say, 
Cyprian. de simplicitate Praelatorum  Episcopatus unus est, cuius à singulis in solidum pars tenetur. The Bishopric is one, a portion whereof is possessed in whole of every Bishop. Therefore M. harding seemeth to do wrong to S. Ambrose, thus violently to abuse his words, to prove the Bishop of Rome's Universal power.  
Here M. harding doubting, lest his Reader being weary of these cold slender shifts, and looking for some other more substantial, and formal reasons, would say, I hear not yet the Head of the Universal Church, purposely preventeth the matter, and saith: what forceth that, whether that very term be used in any ancient writer or no? Gentle Reader, I beseech thee, mark well this dealing. This name, the Head of the Universal Church, is the very thing, that we deny, and that M. harding hath taken in hand to prove: and boldly avoucheth, that he hath already plainly showed, and proved the same. Yet now in the end finding himself destitute, he turneth it of, as a thing of nought, and saith, What forceth that, whether he were called by that very name or no? As though he would say, All the old Fathers of the Church both Greeks, and Latins, wanted words, and eloquence, and either they could not, or they durst not call the Head of the Church by his own peculiar name. How be it, if the Bishop of Rome be so called, it may be showed: If not, then is my first assertion true. verily, touching the title of Universal Bishop, 
Gregor. li. 4. Epist.  S. Gregory calleth it, Nowm Nomen, A New Name, unacquainted, and unknown unto the world. And saith further, If we quietly take this matter, we destroy the Faith of the Universal Church. 
32. Gregor. li. 6. Epist. 24. universae Ecclesiae fidem corrumpimus.  This therefore was the cause, that the ancient Doctors never called the Bishop of Rome the Head of the Church: for that they knew he was neither reputed, nor taken so, nor was in deed the Head of the Church.  
M. harding, having not yet found the thing that he so long sought for, at the last is feign to make it up by shift of Reason. The Universal Church (saith he) is the house of God.  
Damasus is the Ruler of the House of God: Ergo, Damasus is Ruler of the Universal Church. This Syllogismus is a manifest Fallax, and hath as many faults, as lines.  
First, There is an Equivocation, or double understanding of these words, The house of God. For both the Universal Church, and also every particular Church, is God's House. Again, There is an other Fallax, which they call, Ex meris particularibus, or A non Distributo ad Distributum.  
thirdly, there is an other foul fault in the very Form of the Syllogism, easy for any Child to espy: For, contrary to all Logic, and order of Reason, he concludeth in Secunda Figura Affirmative, Where as M. harding knoweth, all the Moods, or Forms of the second Figure must needs Conclude Negatiuè. The weakness hereof will the better appear by the like. The Universal Church is the Catholic Church: But Arsenius saith, Athanasius the Bishop of Alexandria was Ruler of the Catholic Church: Ergo, Athanasius the Bishop of Alexandria was Ruler of the Universal Church.  
Thus hitherto M. jewel may truly say, M. harding hath yet brought, neither Clause, nor Sentence sufficient to prove, that the Bishop of Rome was called either the Universal Bishop, or the Head of the Universal Church.   

M. harding. The .32. Division.  
But to satisfy these men, and to take away occasion of cavil, I will allege a few places, where the express term (head) is attributed to Peter the first Bishop of Rome, and by like right to his successors, and to the See Apostolic. Chrysostom speaking of the virtue and power of Peter, and of the steadfastness of the Church, in the .55. Homily upon Matthew hath these words among other. Cuius pastor, & caput, homo piscator, atque ignobilis etc. 
A Head for worthinesses and boldness of Spirit. So S. Gregori● saith, Paulus C●put effectus est nationum. In. 1. Reg●● li. 4. ca 4.  By which words he affirmeth that the pastor, and head of the Church, being but a fisher, a man, and one of base parentage, passeth in firmness the nature of the diamant. Again, in an Homily of the praises of Paul, he saith thus. Neither was this man only such a one, but he also which was the head of the Apostles, who oftentimes said, he was ready to bestow his life for Christ, and yet was full sore afraid of death. If he were head of the Apostles, than was he head of the inferior people, and so head of the universal Church.  
Jerome writing against jovinian saith, Propterea inter duodecim unus eligitur, ut capite constituto, Schismatis tollatur occasio. For that cause among the twelve, one is specially chosen out, that the head being ordained, occasion of schism may be taken away. Whereby it appeareth, that Peter was constituted head, for avoiding of division, and schism. Now the danger of the inconvenience remaining still, yea more than at that time, for the greater multitude of the Church, and for sundry other imperfections: the same remedy must be thought to continue, unless we would say, that Christ hath less care over his Church now that it is so much increased▪ then he had at the beginning, when his flock was small. For this cause, except we deny God's Providence toward his Church, there is one head for avoiding of schism also now, as well as in the Apostles time. Which is the Successor of him, that was head by Christ's appointment then, the Bishop of Rome sitting in the seat, that Peter sat in.  
Cyrillus saith, Petrus ut princeps, Caputque caeterorum, primus exclamavit, tu es Christus filius Dei vivi. Peter as Prince, and head of the rest, first cried out, thou art Christ the son of the living God. 
S●rm. 124.  Augustine also in a Sermon to the people, calleth him head of the Church, saying. Totius corporis membrum, in ipso capite curat Ecclesiae, & in ipso vertice componit omnium membrorum Sanitatem. He healeth the member of the whole Body, in the head itself of the Church, and in the top itself, he ordereth the health of all the members. And in an other place, 
Li. Quaest. vet. & no. testam. q. 75  salvator quando pro se, & Petro exolui jubet, pro omnibus exoluisse videtur. Quia sicut in Saluatore erant omnes causa Magisterij, ita post salvatorem in Petro omnes continentur: ipsum enim constituit Caput (124) 
The .124. Untruth, standing in the wilful falsifieinge of S. Augustine.  omnium. Our Saviour, saith Augustine, when as he commandeth payment (for the Emperor) to be made for himself, and for Peter, he seemeth to have paid for al. Because, as all were in our Saviour for cause of teaching, so after our Saviour, all are contained in Peter, for he ordained him Head of al. Here have these men the plain and express term, Head of the rest, Head of the Church, Head 
* S. Augustine saith, Caput eorum: not, Caput omnium.  of all, and therefore of the Universal Church. What will they have more? Neither here can they say, that although this authority and title of the Head be given to Peter, yet it is not derived, and transferred from him to his Successors. For this is manifest, that Christ instituted his Church so, as it should continue to the worlds end, according to the saying of isaiah the Prophet. 
Cap. 9  Super solium David etc. Upon the seat of David, and upon his Kingdom, shall Messiah sit to strengthen it, and to es●ablis he it in judgement and righteousness: from this day for evermore. And thereof it is evident, that he ordained those, who then were in ministery, so as their authority and power should be derived unto their aftercomers, for the utility of the Church for ever, specially, 
Matth. vlt. Lib. 2.  where as he said, Behold, I am with you until the end of the world. And therefore, as Victor writeth in his story of persecution of the Vandals, Eugenius Bishop of Carthago convented of Obadus a great captain of Hunerike king of the Vandals, about a Council to ●e kept in Aphrica, for matters of the Faith, betwixt the Arians supported by the King, and the Catholics, said in this wise: S●nostram fidem etc. If the kings power desire to know our Faith, which is one, and the true, let him send to his friends. I will write also to my brethren, that my Felowbishoppes come, who may declare the faith that is common to you and us, (there he hath these words) Et praecipuè Ecclesia Romana, quae Caput est omnium Ecclesiarum. And specially the Church of Rome, which is the Head of all the Churches. Naming the Church of Rome, he meaneth the Bishop there, or his legates to be sent in his steed.  
Thus it is proved by good and ancient authorities, that the name, and title of the Head, Ruler, Precedent, chief, and principal governor of the Church, is of the Fathers attributed, not only to Peter, but also to his successors Bishops of the See Apostolic. And therefore M. jewel may think himself by this charitably admonished, to remember his promise of yielding, and subscribing.   

The B. of Sarisburie.  
I might well pass all these authorities over without answer, as being no part of this question. For, I trust, the indifferent Reader of himself will soon believe, we seek no quarrel against S. Peter, nor go about to scan his titles, or to abridge him of his right. It is known that S. Peter by these Fathers here alleged, Augustine, Jerome, Chrysostom, and Cyril, is called the Top, & Head of the Apostles. And if need so required, the same might be avouched by authorities many more. For who is he, that knoweth not this?  
But M. harding knoweth, the case is moved, not of S. Peter, but specially, & namely of the Bishops of Rome: And of them, he knoweth, he should have answered, if his mind had been to deal plainly, &, as he saith, fully to satisfy his Reader. Within the space of the first six hundred years, there were in Rome .68. Bishops, for their Constancy in the Faith, for their Virtue, & learning far exceeding the rest, that have been sithence. The number of them being so great, their learning so notable, their life so holy, it is marvel, M. harding should not be able to show, that any one of them all, in so long a time, was once called the Head of the Church, & therefore should thus rest only upon S. Peter: who, when he received these Titles, was not Bishop of Rome: & of whom there is no question moved. Wherefore M. harding may better consider his note in the Margin: & where as he hath written thus, Peter and his Successors called the Head of the Church expressly: He may rather amend it, and make it thus, Only Peter, and not one of his successors, called Head of the Church expressly: So should his note, and his text agree together: and so should he not deceive his Reader.  
Here by the way, I must put M. harding in remembrance: notwithstanding, for his estimations sake, he would feign have his forth in these matters, yet should he not therefore thus beguile the eyes of the Simple, 
Head.  & thus misreport, & falsify the words of the Ancient Fathers. 
M. harding misallegeth the Old Doctors.  For alleging S. Jerome, he leaveth out words, and altogether dissembleth the whole meaning: In S. Augustine he hath shifted, & placed one word for an other. S. Jerome in that place with great contention of words, commendeth S. john above S. Peter, namely for that S. Peter was a Married man, and S. john a Virgin. In the heat of his talk, he layeth this objection against himself. 
Hieronym. adversus iovinianum. li. 1.  At dices, Super Petrum fundatur Ecclesia: licet id ipsum in alio loco super omnes Apostolos fiat, & cuncti claves Regni Coelorum accipiant, & ex aequo super eos Ecclesiae fortitudo solidetur. But thou wilt say, The Church was built upon Peter (and not upon john) All be it in an other place the same is done, (that is, the Church is built) upon all the Apostles: 
The Apostles all equal.  and all receive the Keys of the Kingdom of Heaven: and the strength of the Church is built equally upon them al. M. harding thought it good, to skip, & dissemble these words, not withstanding they be joined altogether in one sentence with the rest. It followeth, Tamen proptereà inter duode●im unus eligitur, ut, Capite constituto, Schismatis tollatur occasio. Sed cur non johannes electus est virgo? Aetati delatum est: quia Petrus Senior erat: ne adhuc Adolescens, & pene Puer progressae aetatis hominibus praeferretur. notwithstanding the Disciples were all equal, yet therefore one is chosen among the twelve, that a Head being appointed, occasion of Schism might be taken away. Thou wilt say again, And why was not john being a virgin, chosen to be this Head? He answereth, Christ gave the pre-eminence unto age. For Peter was an aged man: lest that john, being a young man, and in manner a Child, should be placed before men of years. This therefore is S. Hieromes meaning, that Christ, to avoid confusion, which lightly happeneth in all companies, where as is none order, appointed S. Peter, for that he was the eldest man, to speak, & to deal for the rest, as the Chief, 
Hieronym. ad Nepotian. 7. quaest. 1. in Apibus.  & Head of all his brethren. Which order also was afterward universally taken throughout the world: that in every congregation of Priests, one should have a special pre-eminence above others, and be called Episcopus, the Bishop. This was thought a good politic way, to avoid contention in the Church: 
Hierony. in Epist. ad Titum. Cap. 1.  and not, as M. harding imagineth, To make one man the Universal Ruler over all the world. But touching this whole matter, I have answered more at large in the .15. Division of this Article.  
In the allegation of S. Augustine's words, 
Hierony. Contra Luciferian. M. harding misreporteth S. Augustine.  M. harding for his pleasure, hath uttered manifest corruption, in the steed of this word, Eorum, purposely using this word, Omnium. For where as S. Augustine saith, Ipsum constituit Caput eorum, Christ appointed him to be the Head of them, M. harding thought it better to allege it thus, Ipsum constituit Caput Omnium: Christ appointed him to be Head of al. 
Augustin. in qu●stio. Veter. & Novi Testa. questio. 75.  He saw right well, that corrupt Doctrine would not stand without some corruption.  
Further, I doubt not, but M. Harding doth well remember, that the question, that lieth between us, riseth not of any extraordinary name, once, or twice, given upon some special affection: but of the usual, and known style of the Bishops of Rome. 
Pan. De Legib. & Senatus●on. & Lon. Con. Nam ad ea. Chryso●t. ad Populum Antiochen. Hom. 2.  For Theophrastus saith, Quae semel, aut bis accidunt, contemnunt Legislatores. The law makers have no regard to such things, as never happen, but once, or twice. Neither what so ever name is given to any man of favour, or admiration of his virtue, is therefore to be reckoned, as his ordinary title. S. Chrysostom writeth thus of the Emperor Theodosius, Laesus est, qui non habet parem ullum super terram, Summitas, & Caput omnium super terram hominum. He is offended, that in the Earth hath no peer: the Top, and the Head of all men in the world. Eleutherius the Bishop of Rome, gave this title unto Lucius the King of this Ilelande: Vos estis Vicarius Christi, You (being the King) are God's Vicar. 
Chrysost. in Epis. ad Roman. 11. Hom. 18.  Chrysostom speaking of Elias, calleth him Prophetarum Caput, The Head of the Prophets. The Council of Ephesus writing unto the emperors Theodosius, and Ualentinianus, expresseth Cyrillus the Bishop of Alexandria by this title, 
Head.  Caput Episcoporum congregatorum Cyrillus. 
cyril. Tom. 4. Epist. 5.  Cyrillus the Head of the Bishops there assembled. Likewise Gregory entitleth S. Paul in this wise: Paulus ad Christum conversus, 
Gregor. in. 1. Regum. li. 4. ca 4. Dist. 96. Satis evidenter.  Caput effectus est nationum. Paul being converted unto Christ, was made the Head of Nations. And to take nearer view of the Bishop of Rome's own special titles, Pope Nicolas thereof writeth thus, Constat, Pontificem a Pio Principe Constantino Deum appellatum. It is well known, that the Pope, of that Godly Prince Constantinus was called God. And further they say, Papa est in primatu Abel, in zelo Elias, in mansuetudine David, in potestate Petrus, in unctione Christus. The Pope in Primacy is Abel: in zeal is Elias: in mildness is David: in power is Peter: in anointing is Christ. These names, as I have said, of Affection, and favour have been given: yet will not M. harding therefore say, that, either the Emperor ought to be called the Head of all men upon earth: Or the King, Christ's Vicar: Or Elias, the Head of the Prophets: Or Cyrillus, the Head of the Council: Or S. Paul, the Head of Nations: Or the Bishop of Rome, God, or Christ: as by an usual, and ordinary Title. And although, as I have said, S. Peter's titles be nothing incident to this Question, yet we may examine M. hardings argument touching the same.  
Peter (saith he) was Head of the Apostles: 
 Ergo, He was Head of other inferior people: And so Head of the Universal Church.  
This is a deceitful kind of argument, and riseth by degrees, and steps: and in the Schools is called Sorites. In like sort M. Harding might conclude thus:  
Elias, as Chrysostom saith, was Head of the Prophets: 
 Ergo, He was Head of the inferior people: And so of the whole Universal Church.  
But the error hereof will better appear by that argument, that The mistocles the governor of Athens sometimes made of himself, his wife, & his child. Thus he said:  
The people of Athens is ruled by me: I am ruled by my wife: My wife is ruled by my child: 
 Ergo, The people of Athens is ruled by my Child.  
In this Reason, this one word, Rule, hath three significations. For Themistocles ruled, as a Governor: His wife, as a Shrew: his Child, as a wanton. And therein standeth the error of the argument. So likewise this word, Head, signifieth sometime the chief in learning: sometime the chief in dignity: sometime the chief in Government. And hereof also in reasoning riseth great error. For it were great folly to reason thus: Paul in learning, and dignity was the Head of all others: Ergo, He was the Head in Government over all others.  
Touching Victor, that wrote the Story of the Uandales, he is neither Scripture, nor Council, nor Doctor, nor writeth the Order, or Practise of the primitive Church: nor is it well known, either of what credit he was, or when he lived: nor doth he call the Bishop of Rome the Head of the Universal Church. Only he saith, Rome is the Chief, or Head Church of all others. Which thing of our part, for that time, is not denied: as may better appear by that is written before in sundry places of this Article. 
Prudentius i● Enchiridio. Chrysost. Ad populum Antioch. Hom. 3.  So doth Prudentius call Bethleem the Head of the World: Sancta Bethlem Caput est Orbis So likewise Chrysostom giving instructions unto Flavianus touching the City of Antioch, saith unto him, Cogita de totius Orbis Capite. Think thou of (Antioch, that is) the Head of all the World. Hereby is meant a Head of Dignity, or Honour: and not of Rule.  
M. harding finding not one of the whole number of the Bishops of Rome, once named the Head of the whole Church, therefore thought it best to found his proof upon S. Peter. And for that cause, others of his side have avanced S. Peter above all Creatures. Boni●acius saith, That God took Peter in Consortium Individuae Trinitatis, 
Peter not Head.  into the Fellowship even of the Indivisible Trinity: and that from him, as from the Head, 
Extra, de election. & electi potestate. Bonif. S. Fundamenta. Ab ipso, quasi quodam capite, dona ●ua omnia diffundit in Corpus.  he poureth all his gifts into the Body. Hereof M. harding forceth his argument thus: Peter was the Head of the Apostles, and so of all other inferiors: 
 Ergo, The Bishop of Rome is the Head of the Universal Church.  
Thus, as julianus the Emperor in his frenzy sometimes imagined, that the Great Aleranders' Soul was come by Succession to dwell in him: even so now the Bishops of Rome imagine by like fantasy, or frenzy, that S. Peter's Soul cometh by Succession to dwell in them: & that therefore they ought to have, what so ever Title, or Interest Peter had. And for that cause they say, We are Peter's Successors: even as the Phariseis sometime said, We be the Children of Abraham. But S. john the Baptist said unto them, 
Socra●es li. 3. Ca 21.  Put not your affiance in such Succession. For God is able even of the stones to raise up Children unto Abraham. And when the Children of Scaeva being Sorcerers, 
Matthae. 3. Actor. 19  and Infidels began to practise in the name of Christ, and Paul, the man possessed made them answer▪ Christ I know: and Paul I know: But what are you? Surely Peter was not the Head of the Apostles, because he was Bishop of Rome. For he was so appointed by Christ, in consideration of age, and boldness of Spirit, long before he came to Rome: Yea, and had so been, and so had continued, although he had never come to Rome. Therefore M. hardings argument is a Fallax, and in the Schools is called Fallacia accidentis.  
Thus, notwithstanding S. Peter were Head of the Church, yet cannot the B. of Rome therefore of right claim the same title. 
Paul the Head as well as Peter.  And albeit S. Peter of special reverence, and admiration of his Spirit, and virtues, were sometimes so called, as S. Paul sometimes upon like consideration also was, yet understanding this chiefty for Universal Power, and Government, & Authority to command, S. Peter neither was the Head of the Universal Church in deed, nor was so esteemed, or taken among his brethren: as many ways it may well appear. And therefore S. Gregory saith, 
Cregor. li. 4. Epis. ●8.  Paulus membra Dominici Corporis certis extra Dominum quasi Capitibus, & ipsis quidem Apostolis subijci particulariter evitavit. S. P●ule forbade, that the members of Christ's Bodiè, should not be subject particul●rely unto any certain Heads besides the Lord, no not unto the Apostles themselves. So saith S. Augustine, as it is before alleged, 
August. contra literas Petiliani. li. 1. ca 5.  Nec Apostolus Paulus Caput est, & Origo eorum, quos plantaverat. Neither is Paul himself the Head of them, whom he planted. Likewise again he saith, Paulus Apostolus, quanquam sub Capite praecipuum Membrum, tamen Membrum est Corporis Christi. 
August. contra Epistolam Far●●niant. li. 2. c. 8. gregor. li. 4. Epist. 38.  Paul the Apostle, although he be a special member under (Christ) the Head, yet is he a member (& not the Head) of Christ's Body. To conclude, S. Gregory saith: Cer●è Petrus Apostolus primum membrum Sanctae, & universalis Ecclesiae est. Paulus, Andreas, johannes, quid aliud, quàm singularium sunt plebium Capita? Et tamen sub uno Capite omnes membra sunt Ecclesiae. Atque ut cuncta brevi cingulo locutionis astringam, Sancti ante Legem, Sancti in Lege, Sancti sub Gratia: Omnes hi perficientes Corpus Domini, in membris sunt Ecclesiae constituti: Et nemo se unquam universalem vocari voluit. In deed Peter the Apostle is the Chief Member of the holy Universal Church. Paul, Andrew, and john, what are they else, but the Heads of several peoples? Yet notwithstanding under one Head they are all members of the Church. To be short, The Saints before the Law: The Saints in the Law: the Saints under Grace: all accomplishing the lords Body, are placed among the members of the Church: And there was never yet none, that would call himself Universal.  
Hereof we may well conclude thus, S. Peter touching government, & Ordinary Rule was not the Head of the Universal Church. Ergo, Much less is the Pope the Head of the Universal Church.   

M. harding. The .33. Division.  
I will add to all that hath been hitherto said of this matter, a saying of Martin Luther, that such as do little regard the gravity of ancient Fathers of the old Church, may yet some what be moved with the lightness of the young Father Luther, Patriarch, and founder of their new Church. Lightness I may well call it, for in this saying, which I shall here rehearse, he doth not so soberly allow the Pope's primacy, as in sundry other treatises he doth rashly, and furiously inveigh against the same. In a little treatise entitled, Resolutio Lutheriana super propositione sua. 13. De po●estate Papae: His words be these: Primum quod me movet Romanum Pontificem esse alijs omnibus, quos saltem noverimus se Pontifices gerere, Superiorem, est ipsa voluntas Dei, quàm in ipso facto videmus. Neque. n. sine voluntate Dei, in hanc Monarchiam unquam venire potnisset Rom. Pontifex. At voluntas Dei, quoquo modo nota fuerit, cum reverentia suscipienda est, ideoque non licer temer● Romano Pontifici in suo primatu resistere. Haec autem ratio tanta est, ut si etiam nulla scriptura, nulla alia causa esset, haec tamen satis esset ad compescendam temeritatem resistentium. Et hac sola ratione gloriosissimus Martyr Cyprianus, per multas Epistolas confidentissimè gloriatur contra omnes Episcoporum quorumcunque adversarios. Sicut. 3. Regum legimus, qu●d decem Tribus Israel discesserunt à Roboam filio Salomonis, & tamen quia voluntate Dei, sive auctoritate factum est, ratum apud Deum fuit. Name & apud Theologos omnes, voluntas Signi, quam vocant operationem Dei, non minus quàm alia signa voluntatis Dei, ut praecepta prohibitiva etc. metuenda est. Ideo non video, quomodo sint excusati à Schismatis reatu, qui huic voluntati contravenientes, seize à Romani Pontificis auctoritate subtrahunt. Ecce haec est una prima mihi insuperabilis ratio, quae me subijcit Romano Pontifici, & primatum eius confiteri cogir. The first thing, that moveth me to think the Bishop of Rome to be over all other, that we know to be Bishops, is the very will of God, which we see in the fact, or deed itself. For without the will of God the Bishop of Rome could never have been comen unto this Monarchy. But the will of God, by what mean so ever it be known, is to be received reverently. And therefore it is not lawful rashly to resist the Bishop of Rome in his primacy. And this is so great a reason for the same, that if there were no Scripture at all, nor other reason, Yet this were enough to s●aie the rashness of them, that resist. And through this only reason, the most glorious Martyr Cyprian in many of his Epistles vaunteth himself very boldly against all the adversaries of Bishops, what so ever they were. As in the third book of the Kings we read, that the ten Tribes of Israel departed from Roboam salomon's son. Yet because it was done by the will or authority of God, it stood in effect with God. For among all the Divines, the will of the Sign, which they call the working of God, is to be feared no less, than other Signs of God's will, as commandements prohibitive etc. Therefore I see not, how they may be excused of the guilt of schism, which going against this will, withdraw themselves from the authority of the Bishop of Rome. Lo this is one chief invincible reason, that maketh me to be under the Bishop of Rome, and compelleth me to confess his primacy. This far Luther.  
Thus I have briefly touched some deal of the Scriptures, of the Canons and Councils, of the Edicts of Emperors, of the Father's sayings, of the reasons, and of the manifold practices of the Church, which are wont to be alleged for the Pope's primacy, and supreme authority. With all, I have proved that, which M. jewel denteth (125) 
The .125. Untruth▪ For, Peter only excepted, either of these titles resteth yet unproved.  that the Bishop of Rome Withein six hundred years after Christ, hath been called the Universal Bishop, of no small number of men of great credit, and very ostentimes head of the Universal Church, both in terms equivalent, and also expressly. Now to the next article.   

The B. of Sarisburie.  
The case goeth somewhat hardly of M. hardings side, when he is thus driven for want of other authorities, to crave aid at Luther's hand. touching alteration in religion, which it pleaseth him to name lightness, if he would soberly remember his own often changes, and the light occasions of the same, he should find small cause to condemn others. Certainly D. Luther, after God had once called him to be a minister of his Truth, never looked backward from the plough, nor refused the Grace, that God had offered him, notwithstanding he saw, all the powers of the world were against him. His argument is taken of the effects, or tokens of Gods wil The Pope, said he, is avanced unto a Monarchy, or Imperial state of a Kingdom: But he could never be so avanced without God's will: Ergo, it was God's will, it should be so.  
Arguments, that be taken of God's permission, or of the tokens of his will, make no necessary proof, either that the things in themselves be good, or that God is pleased with them. 
isaiah. 36.  For God suffered Nabucodonozor, Sennacherib, Pharaoh, and others: and their very estates, & proceedings were evident tokens of Gods wil For if his will had been otherwise, they could not have reigned. Yet neither were they good men, nor was God pleased with their doings. So shall God suffer antichrist to sit even in the holy place. Daniel 
Daniel Cap. 7.  saith, Faciet, & prosperabitur. He shall take his pleasure, 
Matth. 24.  and shall prosper. And again, Roborabitur fortitudo eius, & none in viribus suis. 
Daniel. 8.  His power shallbe confirmed, but not through his own strength: but through the strength of God. Yet shall not God therefore love, or favour antichrist, or delight in his wickedness. For S. Paul saith, 
2. Thessalon. 2.  The Lord shall kill him with the spirit of his mouth, and shall destroy him with the brightness, and glory of his coming.  
Now, for as much as, it hath pleased M. Harding, for the Conclusion hereof, to touch the Effects of Gods will, I trust, it shall not be painful to thee, gentle Reader, likewise shortly to consider the effects, and sequels of this Universal power. It is granted, that the Church of Rome, for sundry causes before alleged, was evermore from the beginning the chief, and most notable above all others. notwithstanding Aeneas Silvius, 
Aeneas Silvius.  being himself a Bishop of Rome, saith, Ad Romanos pontifices ante Nicenum Concilium, aliquis sanè, & si non magnus, respectus fuit. Verily there was some respect had to the Bishops of Rome before the Council of Nice, although it were not great. S. Cyprian 
Cyprian in Sermone de jeiunio & Tent at joan. Origen. in Matthae. tractat. 12. Dist. 99 Primae Sedis.  in his time complained, That Pride, and Ambition seemed to lodge in priests bosoms. Origen in his time complained, that the Ministers of Christ seemed even then to pass the outrage of worldly Princes.  
Yet was the Church of God in those days everywhere, under cruel, and vehement persecution. Therefore to abate this ambitious courage, order was afterward taken in the Council of Carthage, that no man should be entitled the Highest Bishop, or the Prince of Bishops, or by any other like name. The Greek Bishops in the Council of Antioch, 
Sozom. li. 3. ca 8. Concil. Aphric. Epist. ad Coelest. gregor. li. 4. Epist. 34. 38. etc.  and the Bishops of Aphrica, being in number two hundred and seventeen, in the Council there found themselves grieved with the Pride and Arrogancy of the See of Rome. For that john the Bishop of Constantinople took upon him, to be called the Universal Bishop, therefore Gregory the Bishop of Rome called him Lucifer, and the Messenger of Antichrist: and said, He had chosen unto him a proud, and arrogant, a pompous, and a blasphemous name. 
Anno. Domini. 602.  But after that, by great suit made unto the Emperor Phocas, the Bishops of Rome themselves had once obtained the same title, and had possessed, & enjoyed the same a long while, in the end their pride was such, that it seemed intolerable. 
De Maior. & Obedien. unam Sanctam.  Then they began to decree, and determine, That every mortal man is bound, to be subject to the See of Rome, & that upon pain of damnation: and that without the Obedience of that See, noman is saved: That the Bishop of Rome is an Universal judge over all men: 
Ibidem in Glosa. 9 Ques. 3. Nemo Dist. ●1. Inferior sedes.  and that he himself may be judged by noman, neither by Emperor, nor by King, nor by all the clergy, nor by the whole people, For that it is written by the Prophets isaiah, The Axe shall not glory against him, that heweth with it: That what so ever he do, noman may presume to say unto him, 
isaiah. 10.  Domine cur ita facis? Sir, why do you thus? That he hath all manner Law, 
De Concessione Praebendae, in Glosa.  and Right in Scrinio pectoris sui, in the Closet of his breast. That all other Bishops receive of his fullness: 
a De electio. & electi potestate. Significasti.  That no Councils can make laws for the Church of Rome: and that the Bishop of Rome's authority is plainly excepted out of all Councils: 
b Dist. 40. Si pp.  That, 
Extra. de Constitution. Licet. Durand. li. 2.  notwithstanding the Pope draw innumerable companies of people after him into Helle, yet no mortal man may dare to reprove him. 
c De translatio. Episcopi, Qu●to In Closa.  That the Pope's will, or pleasure standeth as a law. In illis, quae vult, est ei pro ratione voluntas: And that there is none other reason to be yielded of his doings, but only this, Quia ipse voluit, For he would. 
d De concessio. Praebend●. Proposuit, In Glosa.  For of that, that is nothing, he is able to make some thing. Quia de●eo, quod nihil est, potest facere aliquid: 
e De Maior. & obedien. unam Sanctam.  That he hath the right of both swords, as well of the Temporal, as of the Spiritual: That the Temporal Prince may not draw his sword, but only at his beck, and sufferance: ad nutum, & Patientiam Ecclesiae: 
f Clem. de Appellationib. Pastoralis.  That he is Haeres Imperij, the Heir apparent of the Empire, 
g De Maior. & Obedien. Solitae in Glosa.  and is seven and fifty degrees greater than the Emperor: and that because in such proportion the Sun is greater than the Moon: 
h Desenten. & re iudicata. Ad Apostolicae.  That it is lawful for him to depose kings, and Emperors: as he did the Emperor Henry the sixth, and Chilpericus the French King. 
i Psalm. 91.  
k Dist. 96. Si Imperator. In Glosa.   
Then he made the Emperor of Christendom to lie down flat before him, and spared not to set his foot upon his neck, adding withal these words of the prophet David, Thou shalt walk over the asp, and the cockatrice: Then he was content that the Emperor should be called Procurator Ecclesiae Romanae, The proctor, or steward of the Church of Rome: 
l Dist. 96. Satis evidenter.  Then, as if had been Nabucodonozor, or Alexander, or Antiochus, or Domitian, he claimed unto himself the name, and title of almighty God: and said further, That being God, he might not be judged of any Mortal man: 
m johan. 22. De verbor. signifi●. In glosa. Cum inter.  Then he suffered men to say, Dominus Deus noster Papa, Our Lord God the Pope: 
n In Concil. Lateranen. Sub julio.  Tu es omnia, & super omnia, Thou art all, and above al. All power is given unto thee, as well in Heaven, as in Earth. I leave the miserable spoil of the Empire: the loosing of sundry great Countries, and Nations, that sometimes were Christened: the weakening of the Faith: the encourraginge of the Turk: the ignorance, and blindness of the people. These, & other like, be the effects of the Pope's Universal power. Would to God, he were in deed, that he would so feign be called, & would show himself in his own particular Church to be Christ's Vicar, & the 
o 1. Corin. 4.  Dispenser of God's Mysteries. Then should godly men have less cause to complain against him. As now, although, that he claimeth, were his very right, yet by his own judgement, he is worthy to lose it. 
p 11. Quaest. 2. Privilegium.  For Pope Gregory saith, Privilegium meretur amittere, qui abutitur potestate. He that abuseth his authority, is worthy to lose his privilege. And Pope Syluerius saith, 
q 25. Quaest. 2. Sic decet.  Etiam quod habuit, amittat, qui, quod non accepit, usurpat. He that usurpeth that he received not, let him lose, that he had.  
Now, briefly to lay abroad the whole contents of this Article:  
first, M. harding hath wittingly alleged such testimonies under the names of Anacletus, Athanasius, and other Holy Fathers, as he himself knoweth undoubtedly to be forged, and with manifest Absurdities, and Contradictions, do betray themselves, and have no manner colour, or show of truth.  
He hath made his claim by certain Canons of the Council of Nice, and of the Council of Chalcedon: and yet he knoweth, that neither there are, nor never were any such Canons to be found.  
He hath dismembered, and mangled S. Gregory's words, and contrary to his own knowledge, he hath cut them of in the midst, the better to beguile his Reader.  
He hath violently, and perforce drawn, and rack the Old godly Fathers, Ireneus, Cyprian, Ambrose, Cyrillus, Augustine, Theodoretus, Jerome, and others, contrary to their own sense, and meaning.  
touching appeals to Rome, the government of the East part of the world, Excommunications, Approbations of orders, allowance of Councils, Restitutions, and Reconciliations, he hath openly misreported the whole Universal order, and practise of the Church.  
All this notwithstanding, he hath as yet found neither of these two glorious Titles, that he hath so narrowly sought for: notwithstanding great pains taken, and great promises, and vaunts made touching the same.  
Therefore, to conclude, I must subscribe, and rescribe, even as before, That albeit M. harding have travailed painfully herein, both by himself, and also with conference of his friends: Yet cannot he hitherto find, neither in the Scriptures, nor in the old Councils, nor in any one of all the ancient Catholic Fathers, that the Bishop of Rome within the space of the first six hundred years after Christ, was ever entitled either the Universal Bishop, or the Head of the Universal Church.  
FINIS.    

THE fifth ARTICLE OF REAL PRESENCE.  

The B. of Sarisburie.  
Or that the people was then taught to believe, that Christ's Body is Really, Substantially, Corporally, Carnally, or Naturally in the Sacrament.   

M. harding. The .1. Division.  
(126) 
The .126. Untruth, For M. Harding is not able to prove, that the people in the Primitive Church was thus taught.  christian people hath ever been taught, that the Body, and Blood of jesus Christ by the unspeakable working of the grace of God, and virtue of the holy Ghost is present in this most holy Sacrament, and that verily, and in deed. This doctrine is founded upon the plain words of Christ▪ which he uttered in the institution of this Sacrament, expressed by the Evangelists, a●d by S. Paul. As they were at Supper (saith Matthew) jesus took bread, and blessed it, and broke it, 
Matth. 〈◊〉.  and gave it to his Disciples, and saith: Take ye, eat ye, This is my Body. And taking the Cup, he gave thanks, and gave it to them, saying: Drink ye all of this: For this is my Blood of the New Testament, which shallbe shed for many in remission of sins. with like words almost, Mark, 
Mar●. 14  Luke, and Paul do describe this divine institution Neither said our Lord only, 
Luc. 22.  This is my Body, but least some should doubt how his words are to be understanded: 
1. Cor. 11.  For a plain declaration of them, he addeth this further, Which is given for you. Likewise of the Cup he saith not only. 
Luc. 〈◊〉.  This is my Blood, but also, as it were to put it out of all doubt, which shallbe shed for many.  
Now, as faithful people do believe, that Christ gave not a figure of his Body, but his own true, and very Body in substance, and likewise not a figure of his Blood, but his very precious Blood itself at his passion and death on the Cross for our Redemption: so they believe also, that the words of the institution of this Sacrament, admit no other understanding, but that he giveth unto us in these holy Mysteries, his self same Body, and his self same Blood, in truth of substance▪ which was crucified, and shed forth for us. Thus to the humble believers Scripture itself ministereth sufficient argument of the truth of Christ's Body, and Blood in the Sacrament, against the Sacramentaries, who hold opinion, that it is there but in a figure, sign, or token (127) 
The .127. Untruth, For this is no part of our Doctrine.  only.   

The B. of Sarisburie.  
I know not well, whether M. harding do this of purpose, or else it be his manner of writing. But this I see, that being demanded of one thing, he always turneth his answer to an other. The question is here moved, whether Christ's Body be Really, and Corporally in the Sacrament: His answer is, That Christ's Body is joined, and united Really, and Corporally unto us: And herein he bestoweth his whole treaty, and answereth not one word unto the question.  
In the former Articles, he was able to allege some forged Authorities: Some contrefeite practice of the Church: Some words of the ancient Doctors, although mistaken: Some show of natural, & worldly reason: or at the least wise, some colour, or shift of words. But in this matter, for direct proof he is able to allege nothing: no not so much as the help, and drift of natural Reason.  
Where he saith, Christian people hath ever been thus taught from the beginning, It is great marvel, that either they should be so taught, without a teacher: or theirs teacher should thus instruct them, without words: or such words should be spoken, and never written. verily M. harding by his silence, and want herein, sécretely confesseth, that theis● words, Really, Carnally &c. in this matter of the Sacrament, were never used of any Ancient Writer. For if they were, either he, or his félowes would have found them.  
But Christ saith, This is my Body: This is my blood: And to put the matter out of doubt, 
Dissension and Contradiction of M. Harding'S side.  he addeth, Which is given for you: which shall be shed for you. Hereupon M. Harding foundeth his Carnal Presence: notwithstanding Christ himself useth not any of these words, nor any other word leading thereunto. And D. Fisher sometime Bishop of Rochester, a famous man of M. hardings side, saith expressly, that this sense cannot in any wise be gathered of the bare words of Christ. For thus he writeth▪ Hactenus Matthaeus: qui & solus Testamenti Novi meminit. Neque ullum hic verbum positum est, 
Io. Fischerus contra Captivita. Babilonican. N. 8. & O.  quo probetur, in nostra Missa veram fieri Carnis, & Sanguinis Christi Praesentiam. Hitherto S. Matthew: who only maketh mention of the New Testament. Neither are there any words here written, whereby it may be proved, that in our Mass is made the very presence of the Body, and Blood of Christ. And further he avoucheth it thus, Non potest igitur per ullam Scripturam probari. therefore it cannot be proved by any Scripture. Here we see great variety of judgement in M. hardings own side, and that in matters of greatest weight. M. harding thinketh his Carnal Presence is proved sufficiently by these words of Christ, This is my Body: D. Fisher contrary wise saith, It cannot be proved, neither by these words of the Scripture, nor by any other. And yet it was ever thought, M. Fisher was as learned in every respect, as M. harding.  
And, albeit M. harding lay such hold upon these words of Christ, as if they were so plain, yet others of his friends by their diverse, and sundry Constructions touching the same, have made them somewhat dark, and doubtful, and cannot yet thoroughly agree upon them. Some of them say, Christ's Natural Body is in the Sacrament, how be it not Naturally: Some others say, 
D. Smythe De Eucharist.  It is there both Naturally, and also Sensibly: 
Stephan. Gardinerus.  Some of them say precisely, Never man used either of these two terms, Naturally, or Sensibly, in this case of Christ's Presence in the Sacrament. Yet others of them put the matter out of doubt, and say, Christ is there present Naturally: 
D. Smythe. Ste. Gardener in the devils Sophistry. fol. 6.  And in the Council holden in Rome under Pope Nicolas. 2. it was determined, and Berengarius forced to Subscribe, That Christ is in the Sacrament Sensibly, or, as they the●● grossly uttered it in Latin, Sensualiter. Some of them say, Christ's Body is not divided, or broken in the Sacrament, 
De Con. Dist. 2. Ego Berengarius Ste. Gardiner in the devils Sophistry. fo. 15.  but only the Accidents: But Pope Nicolas, with his whole Council saith, Christ's Body itself is touched with fingers, and divided, and broken, and rent with teeth, and not only the Accidents. Thus to leave other more contrarieties, it is plain hereby, that the best learned of that side, are not yet fully agreed upon the sense of Christ's words: notwithstanding their suitors, and well willers are otherwise persuaded of them. 
De Con. Dist. 2. Ego Bereng. Manibus tractari, frangi, dentibus atteri.  And doth M. harding believe, that Christian people were thoroughly resolved herein, when their Doctors and Teachers were not resolved: or that the Scholars were better instructed, than their Masters?  
Now, if this Article cannot be proved, neither by any words of the Scriptures, as D. Fisher saith, and as it further appeareth by the dissension of the Teachers, nor by any one of all the Old Doctors, & Fathers, as M. harding graunfeth by his silence: then may Godly, and Catholic Christian people well stay their judgements, and stand in doubt of this Carnal, and fleshly Presence. In deed the question between us this day, is not of the Letters, or Syllables of Christ's Words: for they are known, and confessed of either party: but only of the Sense, and Meaning of his words: 
Hierom. ad Gala Cap. 1.  which, as S. Jerome saith, is the very pith▪ and substance of the Scriptures. And the Law 〈◊〉 self saith, In fraudem Legis facit, qui saluis verbis Legis, Sententiam eius circumu●ri●●. He committeth fraud against the Laws, that, saving the words of the Law, overthroweth the meaning. 
Pan. De Leg. & Senatuscon. & longa consuetud. Contra legem. August. De fide, & operib. ca 4.  And S. Augustine seemeth herein to find fault with certain in his time. His words be these, Cum in unam part●m procliviter ire co●perint, non cespiciunt Divinae authoritatis alia testimonia, quibus possint ab illa intentione revocari, & in ea, quae ex utrisque temperate est, Veritate, ac moderatione consistere. 
Figure.  When they once begin to run headlong of one side, they never consider other testimonies of Divine authority, whereby they might be withdrawn from their purpose, and so might rest in that Truth, and measure, that is tempered, and tuned of both. If it be true that M. harding saith, That this is the only sense, and meaning of Christ's Words, That his Body is in such gross sort Really, and fleshly in the Sacrament, and that unless Christ mean so, he meaneth nothing: it is great wonder, that none of the Ancient Catholic Doctors of the Church, no not one, could ever see it: or if they saw it, yet, being so eloquent, lacked words, and were never able to express it.  
But he saith, It is no bare Figure, as the Sacramentaries hold opinion, And therefore he thinketh, he may conclude, that Christ's Body is Really present. So might he also say, The Sacrament of Baptism is no Bare Figure, Therefore Christ is therein Really present. Certainly S. Augustine speaking of the Rock in the wilderness writeth thus, 
Augustin. Super Leviticum quaest. 57  Hinc est, quod dictum est, Petra erat Christus. Non enim dixit, Petra Significat Christum, sed tanquam hoc esset: quod utique per Substantiam non hoc erat, sed per Significationem. Therefore it is written, The Rock was Christ. For S. Paul saith not, The Rock Signified Christ, but as though it had been Christ in deed: where as it was not Christ in Substance, but by way of Signification, or by a Figure. S. Paul saith not, 
1. Corin. 10.  The Rock was a Figure of Christ, but the Rock was Christ. And S. Basile in like sort saith, 
Basil. De Poenitentia.  Christus re vera ●etra estimmobilis, & inconcussa. Christ in deed is the sure and the firm Rock. Yet, I trow, M. harding will not therefore say, Christ was Really, or Carnally in the Rock.  
Neither can I think, M. harding is such a deadly enemy unto Figures, as he would now seem to be. For he himself in these few words of Christ, touching the Institution of this Holy Sacrament, as it shallbe showed here after more at large, is feign to seek help of sixteen, or more sundry Figures: and the same so strange, so gross, and so insensible, that neither S. Augustine, nor S. Jerome, nor any other Old Divine ever knew them, nor any good Grammarian would allow them. So many, and such figures, it is lawful for him to devise, and use, to maintain the Falsehood. But for us, in defence of the Truth, it may not be lawful, to use one.  
verily, the Old Catholic Fathers were never so curious in this behalf, nor thought it such Heresy, to expound Christ's words by a Figure. Briefly for a taste hereof, S. Augustine saith, 
Augustin. 〈◊〉 Psalmum. 3.  Christus adhibuit judam ad Conuivium, in quo Corporis, & Sanguinis sui Figuram Discipulis suis commendavit, & tradidit. Christ received judas to his banquet, wherein he gave unto his Disciples the Figure of his Body, and Blood. Likewise Tertullian saith, 
Tertul. contra Marcionem. li. 4.  Christus acceptum Panem, & distributum Discipulis, Corpus suum illum fecit, Dicendo hoc est Corpus meum, hoc est, Figura Corporis mei: Christ receiving the Bread, and the same being divided unto his Disciples, made it his Body: saying, This is my Body, that is to say, The Figure of my Body. 
Ambros. de illig qui initiantur Mysterijs. Cap. Vltimo.  S. Ambrose saith, Ante Benedictionem verborum Coelestium alia species nominatur: post Consecrationem Corpus Christi Significatur. Before the blissing of the Heavenly Words, it is called an other kind: after the Consecration, the Body of Christ is Signified. Here I must protest, That, as M. harding is troubled with want of witness in this case, so am I oppressed with multitude. If I should allege all the rest of the Ancient Godly Fathers, that writ the like, I should be over tedious to the Reader. And an other place hereafter following, will serve more aptly to this purpose. But by the way, Gentle Reader, I must give the to understand, that S. Augustine hereof writeth thus, 
Augusti de Doctrina Christiana li. 3. Cap. 5. The Bondage of the Soul.  Ea demum est miserabilis Animae servitus, Signa pro rebus accipere: & supra Creaturam corpoream, oculum mentis ad hauriendum aeternum lumen levare non posse. In deed, this is a miserable bondage of the Soul, to take the Signs in the steed of things, that be signified: and not to have power, 
Figure.  to lift up the eye of the mind above the bodily creature, to receive the light, that is everlasting. And again, 
Ibidem.  In principio cavendum est, ne Figurate locutionem ad Literam accipias. Et ad hoc enim pertinet, quod ait Apostolus, Litera occidit: Spiritus autem vivificat. Cum enim Figuratè dictum sic accipitur, tanquam propriè dictum sit, carnaliter sapitur. Neque ulla mors animae congruentiùs appellatur. First of all, thou must beware, that thou take not a Figurative speech according to the Letter. For thereunto also it appertaineth, that the Apostle saith: The letter killeth, the Spirit giveth life. For when the thing, that is spoken in a Figure, is so taken, as if it were plainly spoken (without Figure) there is fleshly understanding: neither is there any Death more fitly called, the Death of the Soul. 
The Death of the Soul.  By these words, Good Reader, S. Augustine stirreth up thy senses, to consider well, what thou dost, lest perhaps thou be deceived.  
And where as M. harding thus unjustly reporteth of us, That we maintain a naked Figure, and a Bare Sign, or Token only, and nothing else, If he be of God, he knoweth well, he should not thus bestow his tongue, or hand, to bear false witness. It is written, 
Deutero. 5.  God will destroy them all, that speak untruth. He knoweth well, we feed not the people of God with bare Signs, 
Exod 20.  and Figures: but teach them, that the Sacraments of Christ be Holy Mysteries, 
Psalm. 5.  and that in the Ministration thereof Christ is set before us, 
Galat. 3.  even as he was Crucified upon the Cross: and that therein we may behold the Remission of our sins, 
Roman. 5.  and our Reconciliation unto God: and, 
Chrysost. ad populum Antioch.  as Chrysostom briefly saith, Christ's great Benefit, and our Salvation. Herein we teach the people, not that a naked Sign, or Token, but that Christ's Body, and Blood in deed, 
Hom. 60.  and verily is given unto us: that we verily eat it: that we verily drink it: 
Ephes. 5.  that we verily be relieved, and live by it: that we are Bones of his Bones, 
1. john. 4.  and Flesh of his Flesh: that Christ dwelleth in us, and we in him. Yet we say not, either that the Substance of the Bread, or Wine, is done away: or that Christ's Body is let down from heaven, or made Really, or fleshly Present in the Sacrament. We are taught, according to the Doctrine of the Old Fathers, 
Sursum corda. Chrysost. in. ●. Corint. 10. Hom. 24.  to lift up our hearts to heaven, and there to feed upon the Lamb of God. Chrysostom saith, Ad alta contendat oporte●, qui ad hoc Corpus accedit. Who so w●l reach to that Body, must mount on high. S. Augustine likewise saith, Quomodo tenebo absentem● Quomodo in coelum manum mittam, ut ibi sedentem teneam? Fidem ●ni●te: & tenuisti. 
Augustin. in johan. tractat. 50.  How shall I take hold of him being absent? How shall I reach up my hand into heaven, and hold him sitting there? Send up thy faith, and thou hast taken him. Thus Spiritually, & with the mouth of our Faith we eat the Body of Christ, and drink his Blood, even as verily, as his Body was verily broken, and his Blood verily shed upon the Crosse. And thus S. Augustine, and S. Chrysostom, and other holy Fathers taught the people in their time to believe. In deed the Bread, that we receive with our bodily mouths, is an earthly thing, and therefore a Figure: as the water in Baptism is likewise also a Figure: But the Body of Christ, that thereby is represented, and there is offered unto our Faith, is the thing itself, and no Figure. And in respect of the glory thereof, we have no regard unto the Figure. Therefore S. bernard alluding to the same, saith thus, 
Bernard. De Coena Domini.  Annulus non valet quicquam: haereditas est, quam quaerebam. The sealing ring is nothing worth: it is the inheritance, that I sought for.  
To conclude, three things herein we must consider. First, that we put a difference between the Sign, and the thing itself, that is signified.  
Secondly, that we seek Christ above in Heaven, and imagine not him to be present bodily upon the Earth.  
Thirdly, that the Body of Christ is to be eaten by Faith only, and none otherwise.  
And in this last point appeareth a notable difference between us, and M. harding. 
Figure.  For we place Christ in the heart, according to the Doctrine of S. Paul: 
Ephes. 3.  M. Harding placeth him in the mouth. We say, Christ is eaten only by Faith: M. harding saith, He is eaten with the mouth, and teeth. But God's name be blessed: a great number of godly people doth already perceive the uncomfortable, and unsavoury vanity of this Doctrine. For they have learned of S. Cyprian, that Christ's Blessed Body is Cibus mentis, non ventris: Meat for the mind, not for the belly: And they have heard S. Augustine say, Quid paras dentem, & ven●rem? Crede, & manducasti: What preparest thou thy tooth, and thy belly? Believe, and thou haste already eaten.  
Now consider thou, good Christian Reader, with thee self, whether it be better to use this word, Figure, which word hath been often used of Tertullian, S. Augustine, and of all the rest of the Ancient Fathers, without controlment: or else these new-fangled words, Really, Corporally, Carnally, etc. Which words M. harding is not able to show, that in this case of being Really in the Sacrament, any one of all the Old Fathers ever used.   

M. harding. The .2. Division.  
Again (128) 
The .128. Untruth, joined with dangerous Doctrine.  we cannot find, where our Lord performed the promise, he made in the .6. Chapter of john: The Bread, which I will give, is my Flesh, which I will give for the life of the world: but only in his last Supper. Where, if he gave his Flesh to his Apostles, and that none other, but the very same, which he gave for the life of the world: it followeth, that in the blessed Sacrament is not mere Bread, but that same his very Body in substance. For it was not mere Bread, but his very Body, that was given and offered up upon the Crosse.   

The B. of Sarisburie.  
This Principle is not only false in itself, but also full of dangerous Doctrine, and may soon lead to Desperation. For if noman may eat the Flesh of Christ, but only in the Sacrament, as here by M. Harding it is supposed, than all Christian Children, and all others who so ever, that depart this life without receiving the Sacrament, must needs be damned, and die the children of God's anger. For Christ's words be plain, & general. 
joan. 6.  unless ye eat the Pleashe of the Son of Man, ye shall have no life in you. Whereunto we may add this Minor: Christian Children receive not the Sacrament, and therefore by M. hardings judgement, eat not the Flesh of the Son of Man: Hereof it must needs follow, That Christian Children have no life in them, but are the Children of Damnation. This is the Conclusion of M. hardings Doctrine. But little care these men, who, or how many perish: so their fantasies may stand upright. But our Doctrine grounded upon God's holy Word, is this, That as certainly as Christ gave his Body upon the Cross, so certainly he giveth now that self same Body unto the Faithful: and that, not only in the Ministration of the Sacrament, as M. Harding untruly imagineth, but also at all times, when so ever we be able to say with S. Paul, I think, I know nothing, but jesus Christ, and the same Christ Crucified upon the Crosse. Therefore S. Ambrose writeth thus, 
1. Corinth 2. Ambrosi. in Psalm. 118. Sermo. 18.  Quid petis O judaee? ut tribuat tibi Panem, quem dat omnibus, dat quoridiè, dat semper? O thou jew, what desirest thou? That Christ should give thee Bread? He giveth it to all men: he giveth it daily: he giveth it at all times. If it be true that S. Ambrose saith, that Christ giveth that Bread, which is his Body, at all times, then is it false that M. Harding saith, that Christ performeth his promise, & giveth his Body only at the Ministration of the Sacrament. And therefore S. Augustine saith, Non tantùm in Sacramento, sed etiam re ipsa comedunt Corpus Christi. They eat Christ's Body, not only in the Sacrament, but also in very deed. 
Augustin. de C●uita. li. 2●. ca 20. Non solùm.  Here S. Augustine saith, contrary to M. hardings Doctrine, that we eat Christ's Body, not only in the Sacrament, but also otherwise: yea, and so far he for●eth this difference, that he maketh the eating of Christ's Body in the Sacrament, to be one thing, and the very true eating thereof in deed to be an other thing. Again, touching the Fathers of the Old law, he saith, that Abraham, Moses, Aaron, and others received the Body of Christ truly, and effectually, long time before that Christ, 
Augustin. de Vtilitate poenitentiae. ca 1.  either had received Flesh of the Blessed Virgin, or had ordained the Sacrament: 
Manducaverunt eundem cibum quem nos.  and that even the self same Body, that is received now of the Faithful. To be short, of Christian Children, and other Faithful, that never received the Sacrament, he writeth thus, Nulli est aliquatenus ambigendum, tunc unumquenque Fidelium Corporis Sanguinisque Domini participem fieri, quando in Baptismate efficitur Membrum Christi etc. No man may in any wise doubt, but that every faithful man is then made partaker of the Body, 
Augustin. in Sermone ad infants. Citatur a Beda. 1. Cor. 10.  and Blood of Christ, when in Baptism he is made a Member of Christ: and that he is not without the fellowship of that Bread, and of that Cup, although before he eat of that Bread, and drink of that Cup, he depart this world, being in the Unity of Christ's Body. For he is not made frustrate of the Communion, and benefit of that Sacrament, while he findeth that thing, which is signified by the Sacrament. 
Quando ipse hoc, quod illud Sacramentum significat, invenit.  So far S. Augustine. By these we may see, It is not all true, that M. Harding so constantly avoucheth. If it might have pleased him to take advise of Beda, S. Augustine, S. Ambrose, and other godly Fathers, he should soon have found, that the Faithful may otherwise eat Christ's Body, and that verily, and in deed: and not only in the Sacrament.   

M. harding. The .3. Division.  
If the words spoken by Christ in S. john of promise, that he performed in his holy Supper. The Bread that I will give is my Flesh, had been to be taken, not as they seem to mean, plainly, and truly, but Metaphorically, Tropically, Symbolically, and Figuratively, so as the truth of our lords Flesh be excluded, (129) 
The .129. untruth, loined with untrue report For we understand these words of Christ's very Flesh and Blood.  as our Adversaries do understand them: then the Capernaites had not any occasion at all of their great offence. Then should not they have had cause to murmur against Christ, 
Ca 6.  as the Evangelist showeth: The jews (saith S. john) strove among themselves, saying, how can he give us his Flesh to eat? And much less his dear Disciples, to whom he had showed so many, and so great miracles, to whom he had before declared so many parables, and so high secrets, should have had any occasion of offence. And doubtless if Christ had mente they should eat but the sign, or figure of his Body, they would not have said, Durus est hic Sermo, This is a hard saying, and who can abide to hear it? For than should they have done no greater thing, than they had done oftentimes before in eating the Easter Lamb. And how could it seem a hard word, or saying, if Christ had meant nothing else, but this, The Bread that I will give, is a Figure of my Body, that shall cause you to remember me?   

The B. of Sarisburie.  
This reason holdeth only of the ignorance of the Capernaites, and hangeth thus: The Capernaites mystooke Christ's words, and understood not what he meant:  
Ergo, Christ's Body is Really, and Carnally in the Sacrament. And thus M. Harding, as his manner is, buildeth one error upon an other.  
For understanding hereof, it shallbe necessary, first, to open the very sense, and meaning of Christ's words: next, to show how perversely, and grossly the Capernaites were deceived: and last of all, to consider M. hardings Conclusion.  
First of all, the jews desired Christ to give them Bread in the Wilderness, as Moses had given before unto their Fathers. Christ, to pull them from the gross, and material cogitations of their bellies, promised them an other kind of Bread, that should be spiritual, and last for ever. Thus he said unto them, 
john. 6.  My Father giveth you true Bread from Heaven. Who so eateth of this Bread shall live for ever.  
And that they might understand, what he meant, he said further: I am the Bread, that came from Heaven. The Bread, that I will give you, is my Flesh, which I shall give for the life of the world. Thus he spoke of the spiritual eating, and digesting of his Flesh in the hearts of the Faithful. 
Spiritual eating.  And so immediately after he opened his own mind. For, when he saw, The jews, for that they understood him not, were offended, he said further unto them, It is the Spirit, that giveth life: the Flesh profiteth nothing. The words, that I speak, are Spirit and life. Which words S. Augustine in plainer sort expoundeth thus. Spiritualiter intelligite, quòd locutus sum. Non hoc Corpus, quod videtis, manducaturi estis, & bibituri illum Sanguinem, 
Augustin. i● Psalm. 98.  quem fusuri sunt, qui me Crucifigent. Sacramentum aliquod vobis commendavi: Spiritualiter intellectum vivificat vos. Understand ye spiritually, that I have spoken. Ye shall not eat (with your bodily mouth) this Body that you see: nor shall ye (with your bodily mouth) drink that Blood, which they shall sheadde, that shall Crucify me. I give you a certain Sacrament. The same being spiritually understanded giveth you life. 
Basilius in Psal. 33.  So saith S. Basile, Gustate, & videre, quoniam suavis est Dominus. Taste ye, and see, that the Lord is gracious. And further he saith: We have oftentimes marked (in the Scriptures) that the inward powers of the mind, have their names of the outward members of the Body. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Therefore, for as much as our Lord is the true Bread, and his Flesh the true food, It must needs be, that the desectation, and pleasure of the same, be moved and caused within us, by a spiritual kind of taste. Again he saith, Further we say, that there is a certain Spiritual mouth of the inner man, wherewith he is feed, receiving the Word of life, which is the Bread that came from Heaven. Likewise saith S. Augustine, Fides habet oc●los suos. Faith hath eyes of her own, to see with al. Again, Intus bibendo foelix sum. Happy am I, when I drink (in my heart) within. And again, Panis iste interioris hominis quaerit esuriem. This Bread seeketh the hunger of the inner man. So saith Leo, Circa hoc Corpus Aquilae sunt, quae alis circumuolant spiritualibus. About this Body be Eagles, that flee about it with spiritual wings. So likewise Origen: 
August. Epist. 95.  Idcircò & verum lumen dicitur, ut habeant oculi animae, 
August. in joan. tracta. 26.  quo illuminentur: idcirco & verbum, ut habeant aures, quod audiant: & idcirco Panis vitae, ut habeat gustus animae, quod deguster. Therefore is Christ called the Light, that the eyes of the Soul may have whereby they may be lightened: 
Ibidem.  Therefore he is called the Word, 
De consecratione Dist. 2. In quibus.  that the ears of the soul may have, what to hear: and therefore he is called the Bread of life, that the sense of the soul may have, what to taste. So Tertullian, Auditu devorandus est, intellectu ruminandus, & Fide digerendus. Christ by hearing must be devoured: by understanding must be chewed: 
Origen. in Canti. Cantico. hom. 2.  and by Faith must be digested. In like sort Chrysostom, Magnus iste Panis, qui replet mentem, non ventrem. This is that great Bread, that feedeth, not the belly, but the mind. Therefore S. Augustine saith, Christus dixit, se esse Panem, qui de Coelo descendit, hortans ut credamus in ipsum. Credere enim in eum, hoc est manducare Panem vivum. Christ named himself the Bread, 
Tertul●. De Resurrecti. carnis. Chrysost. ex varijs locis in Matthae. hom. 9  that came from Heaven, exhorting us to believe in him. For believing in him, is the eating of the Bread of life.  
Hereby it is plain, that Christ's meaning is spiritual, as Christ himself, and all the Old Fathers, and Doctors of the Church have expounded it: not Real, 
Augustin. in joan. tracta. 26.  Carnal, Gross, and fleshly, as M. harding imagineth. M. harding will say, That the eating with the mouth, and the grinding with the teeth, is a Work Spiritual. By this sense, he is a good Proctor for the Capernaites, and must needs say, that they had a Spiritual understanding. How be it, Chrysostom will not well suffer this evasion. His words be plain, 
Chrysostom. in johan. hom. 47.  Quid est Carnaliter intelligere? Simpliciter, ut res dicuntur: neque aliud quippiam cogitare. what is it to understand Carnally? It is to understand plainly, even as the things be uttered: and to think upon nothing else. Therefore S. Augustine saith, Figura est, praecipiens Passioni Domini communicandum esse, 
Augustin. De doctrina Christiana. li. 3. ca 16  & suaviter, atque utiliter recondendum in memoria, quòd Christus pro nobis mortuus sit. The saying of ●hriste, touching the Eating of his Flesh, is a Figure, or manner of speech, commanding us to be partakers of Christ's Passion, and with comfort, and profit to lay up in our memory, that Christ hath suffered Death for us. This therefore was Christ's meaning, and this is the very eating of his Flesh.  
Now let us see, 
Origen. in Prologo in Cantica Canticorum.  what sense the Capernaites gathered hereof. Origen saith Accidit, ut simpliciores nescientes distinguere, quae sint, quae in Scriptures Divinis interiorihomini, quae exteriori depu●anda sint, vocabulorum similitudinibus falsi, ad ineptas quasdam fabulas, & figmenta inania se contulerint. It happeneth sometime, that simple men, being not able to put difference between those things in the Scriptures, that pertain to the inner man, and those things, that pertain to the utter man, are deceived by the likeness of words, 
Hieronym. li. 3. in Matthae. cap. 17.  and so fall into foolish fables, and vain fantasies. So saith S. Jerome, Cum Seniores putentur in Ecclesia, & Principes Sacerdotum, Simplicem sequendo Literam, occidunt Filium Dei. Where as they are taken for the Elders in the Church, and the Chief of the Priests, by following the Plain Letter, they kill the Son of God. Even thus it happened unto the Capernaites: that Christ spoke Spiritually of eating with Faith, 
Augustin in johan. tracta. 11.  they understood grossly of eating with the teeth: as though they should swallow down his Flesh into their bodies, as other meats: even in such gross sort, as M. harding would now teach the people to eat Christ's Body.  
Tertullian openeth their error in this wise, 
Tertull. De resurrectione Carnis.  Durum, & intolerabilem existimarunt sermonem eius: quasi verè Carnem suam illis edendam determinasset. They thought, his speech was hard, and intolerable: as though he had determined to give them his Flesh verily, and in deed to be eaten (with their mouths.) Therein, saith Tertullian, stood their error. Now, to consider M. hardings gheasses: first he saith, The Capernaites were offended with Christ's words: Ergo, it is likely, Christ meant, he would give his Body Really, and Carnally in the Sacrament. 
Nico. Lyra in Psalm. 110.  first, Nicolas Lyra, M. hardings own Doctor, saith, That these words of Christ in the sixth of john, pertain not unto the Sacrament: Again, it is but a simple guess, to build Religion upon an Error. He might rather say thus: The Capernaites thought they should eat Christ's Flesh Really, and fleshly with their mouths: But that was not Christ's meaning, as it well appeareth: for they were deceived: Ergo, Christ meant not, they should eat his Flesh Really, and fleshly, with their mouths.  
He addeth further, If Christ had meant, He would give them only a Figure of his Body in his remembrance, there had been no cause, why either the Capernaites, or any other should be offended. Neither do we say, That Christ in the sixth Chapter of john, speaking of the Spiritual eating by Faith, made mention of any Figure: but only of his very Flesh, and very Blood, in deed, and verily to be eaten, and drunken. notwithstanding we say, that Christ afterward in his Last Supper, unto the same Spiritual eating added also an outward Sacrament, which of the Old Fathers is oftentimes, and commonly called a Figure. But hereof groweth M. hardings error, 
Origen. in Prologo in Cantica Canticorum.  for that, as Origen saith, He putteth no difference between the Body, and the Spirit: and things severally pertaining to them both. The Bread is a Figure: but Christ's Body is the thing itself, and no Figure.  
The Bread is in the Earth: Christ's Body is in Heaven. The bread is subject to Corruption: Christ's Body is Immortal, and Glorious, & subject to no Corruption. 
Raban. Maurus. li. 1. ca 31.  Therefore Rabanus Maurus saith, Sacramentum ore percipitur: virtute Sacramenti interior homo satiatur. Sacramentum in alimentum Corporis redigitur: virtute Sacramenti aeternam vitam adipiscimur. The Sacrament is received with the mouth: by the Virtue of the Sacrament the Inner Man is repaired. The Sacrament is turned into the nourishing of the Body: by the Virtue of the Sacrament we get everlasting life. And S. Augustine saith, 
Augustin johan. tracta. 26.  Sacramentum de Mensa Dominica sumitur, quibusdam ad vitam, quibusdam ad exitium: Res verò ipsa, cuius Sacramentum est, omni homini ad vitam, nulli ad exitium, quicunque eius particeps fuerit. The Sacrament is received from the lords Table, of some unto life, of some unto destruction. But the thi●● itself whereof it is a Sacrament, (that is, the Body of Christ) is received of every man unto life, and of nom●● unto Destruction, who so ever be partaker of it.   

M. harding. The .4. Division.  
To conclude shortly: 
A simple proof. For Christ like wise showeth his Omnipotent power in the water of Baptism.  If Christ would so have been understanded, as though he had meant to give but a Figure only of his Body, it had been no need for him to have alleged his Omnipotency, and almighty power to his Disciples, thereby the rather to bring them to belief of his True Body to be given them to eat. Hoc vos scandalizat? Doth this offend you? saith he. What if you see the Son of man ascend, where he was before? it is the spirit that giveth life etc. As though he had said: ye consider only my humanity, that seemeth weak, and frail, neither do you esteem my divine power by the great miracles I have wrought: But when as ye shall see me by power of my Godhead ascend into Heaven, from whence I came unto you, will you then also stand in doubt, whether ye may believe, that I give you my very Body to be eaten? Thus by signifying his divine power, Christ confounded their unbelief, touching the verity, and substance of his Body, that he promised to give them in meat.   

The B. of Sarisburie.  
M. harding wandereth still about his Figures, and out of God's Omnipotent Power, diviseth a very feeble argument. For thus he reasoneth:  
Christ maketh mention of his Ascension into Heaven: 
 Ergo, His Body is Really in the Sacrament.  
He hath no just cause to be offended, for that I lay his Logic thus abroad. It behoveth the Reader to see, by what force each thing is proved. verily, if he Conclude not thus, he runneth at riot, and Concludeth nothing.  
As touching Christ's Ascension into Heaven, S. Augustine, & other Ancient Fathers seem to use the same, to prove, That there is no such gross presence in the Sacrament. 
Augustin. in joan. tractat. 27 Illi enim putabant eum erogaturum corpus suum. Certè vel tunc intelligetis, quòd Gratiae eius non consumitur morsibus: Chrysost. in. 1.  S. Augustine thereof writeth thus, Si ergo videritis Filium hominis Ascendentem etc. If you shall see the Son of man ascending up, where he was before etc. And what is this? Hereby he openeth that thing, wherewith they were offended. For they thought, he would give them his Body: But he told them, that he would Ascend into Heaven, and that whole as he was. When ye shall see the Son of man Ascend thither, where he was before, then shall you see, that he giveth not his Body in such sort, as you imagine: then shall you perceive, that his Grace is not consumed, or wasted by morsels.  
S. Chrysostom saith, as it is before alleged, Ad alta oportet eum contendere, qui ad hoc Corpus accedit. Aquilarum, non graculorum, est haec Mensa. He must mount on high, that will come to this Body. For this Table serveth for Eagles, and not for jays. So saith S. Jerome, Ascendamus cum Domino in Coenaculum magnum, stratum, & mundatum: & accipiamus ab eo Sursum Calicem Novi Testamenti. Let us go up with the Lord (into Heaven) into that great Parlar spreadde, 
Corin. 10. ho. 24  and clean: and let us receive of him above the Cup of the New Testament. 
Hieronym. ad Hedibiam quae. 2.  The like might be alleged of other more Catholic, and Ancient Fathers. For Cyrillus saith in most plain words, Sacramentum nostrum Hominis manducationem non asserit, mentes credentium ad crassas cogitationes irreligiosè inducens. 
cyril. ad objection. Theodor. Anathematis. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Our Sacrament avoucheth not the eating of a Man, leading the minds of the Faithful in ungodly manner to gross (or fleshly) cogitations.  
Doubtless it seemeth to make very simple proof of M. hardings side, to say thus:  
Christ's Body is Ascended into Heaven: Ergo, The same Body is Really, and fleshly in the Sacrament. But M. harding will say, Christ speaking to the Capernaites, made mention of his Omnipotent Power, Therefore in the Sacrament there must needs be a fleshly Presence. 
Nico. Lyra in Psalm. 110.  First, as it is before alleged, Nicolas Lyra saith, Christ's words to the Capernaites pertain nothing to the Sacrament, but only unto the Spiritual eating of Christ's Body, which in deed is the Omnipotent Work of the Spirit of God.  
And again, would M. Harding make all the world believe, if Christ's Body be not fleshly, and grossly in the Sacrament, according to his fantasy, that then God therefore is not Omnipotent? verily, the old Catholic Fathers acknowledge God's Omnipotency in the Water of Baptism: yet is not Christ therefore Really Present in the water. 
Chrysostom. in Matthae. hom. 51.  S. Chrysostom saith, Cum Baptizaris, Sacerdos te non Baptizat: Sed Deus est, qui Caput tuum Inuisibili Potentia continet: & nec Angelus, nec Archangelus, nec ullus alius audet accedere, & tangere. When thou art baptized, it is not the Priest that dippeth thee: but it is God, that by his Invisible Power holdeth thy head: and neither Angel, nor Archangel, nor any other power dareth to approach, and touch thee.  
S. Augustine saith, 
August. in johan. Tract. 5.  Paulus Baptizavit tanquam Minister: Dominus Baptizavit tanquam potestas. Paul baptized as a Servant: The Lord baptized, as the power itself. 
August. contra literas Petiliani li. 3. ca 49.  Again, Nec iam Baptizare cessavit Dominus: sed adhuc id agit: Non ministerio Corporis, sed Inuisibili opere Maiestatis. The Lord letteth not yet to Baptize: but continueth Baptizing still: not by the ministery of his Body, but by the Invisible work of his Majesty. So likewise saith Leo the Bishop of Rome: 
Leo de Nativita. Sermone. 4.  Christus dedit Aquae, quod dedit Matri. Virtus enim Altissimi, & obumbratio Spiritus Sancti, quae fecit ut Maria pareret salvatorem. eadem facit, ut Regeneret unda Credentem. Christ give unto the Water, the same, that he gave unto his Mother. For the power of the Highest, and the overshadowing of the holy Ghost, that caused Marie to bear the savour, the same causeth, that Water doth Regenerate the believer. It appeareth by these authorities, that Christ in the Water of Baptism showeth his Invisible, and Omnipotent power. Yet will not M. harding say, that Christ is therefore Really, and fleshly Present in the Water of Baptism.  
Therefore it was but vain labour to allege Christ's Omnipotent power, to prove this fleshly Presence in the Sacrament.   

M. harding. The .5. Division.  
These places of the Scripture, and many other reporting plainly, that Christ at his Supper gave to his Disciples his very Body, even that same, which the day following suffered Death on the Cross, have ministered just cause to thee (130) 
The .130. Untruth. For not one of the Ancient Fathers ever used any of these terms, touching Christ's presence in the Sacrament.  godly and learned Fathers of the Church, to say, that Christ's Body is Present in this Sacrament Really, Substantially, Corporally, Carnally, and Naturally. By use of which adverbs they have meant only a truth of being, and not a way, or mean of being. And though this manner of speaking be not thus expressed in the Scripture, yet is it deduced out of the Scripture. For if Christ spoke plainly, (131) 
The .131. Untruth. For M Hardi●ge himself is forced in the same words to acknowledge a great many figures.  and used no Trope, Figure, nor Metaphor, as the Scripture itself sufficiently declareth to an humble believer, and would his Disciples to understand him, so as he spoke in manifest terms, when he said, This is my Body, which is given for you: Then may we say, that in the Sacrament his very Body is Present, yea, Really, that is to say in deed, Substantially, that is, in Substance, and Corporally, Carnally, and Naturally: by which words is mente, that his very Body, his very Flesh, and his very humane Nature is there, not after Corporal, Carnal, or Natural wise, but invisibly, unspeakably, miraculously, supernaturally, spiritually, divinely, and by way to him only known.   

The B. of Sarisburie.  
By these words, that Christ at his last Supper spoke unto his Disciples, This is my Body, it is plain (saith M. harding) that he gave unto them the very same Body, that was Crucified thee next day upon the Cross: and upon occasion thereof the learned Fathers had just cause to say, that Christ's Body is Really, and Carnally in the Sacrament. This argument is called Petitio Principij, which is, when a thing is taken to make proof, that is doubtful, and standeth in question, and ought itself to be proved. This Fallax may well beguile Children: but among the Learned, it is counted in reasoning a great folly. The Order, or Form hereof is nought: the Antecedent unproved: the Consequent false, as shall appear.  
M. Harding saith, These words, This is my Body, must needs be taken without Metaphor, Trope, or Figure, even as the plain letter lieth, and none otherwise. So saith M. harding only upon his own credit. But the old Catholic Doctors of the Church, of whom (he saith) he hath such store, say not so. S. Augustine, S. Ambrose, S. Jerome, S. Chrysostom, S. Basile, Tertullian, and others call the Sacrament a Figure, a Token, a Sign, an Example, an Image, 
according to the letter.  a Similitude, a Remembrance: as hereafter, God willing, shallbe showed more at large upon better occasion, in an Article specially touching the same. Even Duns himself, with sundry others of that side, saw, that following the very bare Letter, we must needs say, That the Bread itself is Christ's Body. For so the words stand. This (Bread) is my Body: which were a great inconvenience, and a repugnance in Nature. For saluinge whereof, they are driven to say, That Christ, 
Hoc.  when he pointed to the Bread, & said, This, meant not, This Bread, but, as they call it, Individuum vagum, Which is one certain thing in general: but what one thing, they cannot tell: but sure they be, it was no Bread. Est, 
Est.  they expound, Erit, 
Erit.  that is to say, This shallbe: Again, Erit, hoc est, transubstantiabitur, that is, The Substance of th●s uncertain General one thing, that noman knoweth, shallbe changed into the Substance of my Body. Is given, 
Traditu●.  They expound, shallbe given: Is broken, they expound, 
Frangitur.  shallbe broken: Do ye this, they expound, Sacrifice ye this. This Bread, they expound thus, 
Facite.  This, that was Bread. And, where as these Uerbes stand together in order, 
Panis.  and Construction, and rule all one Case, Accepit, Benedixit, Fregit, dedit: 
Accepit,  He took, He Blissed, He Broke, He gave: They are feign to shift it thus: He took the Bread: 
Benedixit,  He blessed it away, and in place of it put an other substance: He Broke the Accidents, 
Fregit,  or Shows of Bread: He Gave his Body. Upon these few words of Christ, thus many Figures have they imagined: 
Dedit.  and besides these, a great many more: as in place more convenient it shallbe declared: Yet saith M. harding, These words of Christ must of fine force be taken even according to the order, & Nature of the bare letter. And this, he saith, is sufficient to the humble believer. Howbeit, Christian humility standeth not in error, 
August. de Doctrina Christiana. li. 3. ca 5.  but in truth: And S. Augustine saith, as it is before alleged, Ea demum est miserabilis animae servitus, Signa pro Rebus accipere. To take the Signs in steed of the things, that thereby be signified, (is not the Humility of a Christian Faith, but) the miserable Servitude of the Soul. And Origen the old learned Father saith, 
Origen. Hom. 7. In Leviticum.  Si secundum Literam sequaris id, quod dictum est (Nisi manducaveritis Carnem filii Hominis, non habebitis vitam in vobis) Litera illa occidit. If you follow these words of Christ according to the Letter (unless ye eat the Flesh of the Son of Man, ye shall have no life in you) this Letter killeth.  
Upon these grounds of his own, M. harding reareth up this Conclusion: Then, saith he, may we say, that Christ is in the Sacrament Really, etc. In deed a man may say much, that hath no regard, what he say. But if he will say, as the Old Godly Fathers said, 
Tertull. contra Marcio. li. 4.  then must he say, Hoc est corpus meum: hoc est, Figura Corporis mei. This is my Body: that is to say, a Figure of my Body: For so the Old learned Father Tertullian saith. Then must he say, Christus Corporis sui Figuram Discipulis suis commendavit, 
Augustiin. in Psalm. 3.  Christ delivered unto his Disciples a Figure of his Body: For so the Old learned Father S. Augustine 
Augustin. Ad Bonifacium Epist. 23.  saith: Then must he say, Sacramentum Corporis Christi secundum quendam modum Corpus Christi est. The Sacrament of Christ's Body after a certain phrase, or manner, or Trope, or Figure of speech, is the Body of Christ: For so again S. Augustine saith.  
Here M. harding seeing the inconveniences, and absurdities of his Doctrine, thought good to heal it up with some plaster. By these words, Really, Carnally, etc. The Godly learned Fathers, saith he, Meant that Christ's very Body, and Flesh is there, but not in any Natural, or Carnal wise. And thus M. hardings Doctors wrote one thing, and meant an other. For M. harding knoweth, that all adverbs, taken of Nouns, signify evermore a quality, and never the Substance: which thing Children are taught to know in the Grammar School: and may be resolved thus, Viriliter, virili modo: muliebriter, muliebri modo. And therefore his very canonists say in their manner of Eloquence, Deus non est remunerator Nominun▪ sed Aduerbiorum. God rewardeth not Nouns, but adverbs: That is to say, God regardeth not the doing of any thing, but the Manner of the doing. But M. harding thinketh he may take upon him to overlook, and to master the Grammar Rules. For unless we make Nouns, adverbs: and adverbs, Nouns: these men's Divinity cannot stand. Therefore, as they have devised a new Divinity: so must our Children learn for their pleasure a New Grammar.  
But what are these Old Learned Fathers, that say, Christ's Body is thus Really, and fleshly in the Sacrament? Where be their Words? What be their Names? If they have neither Names, nor Words, how can they be allowed for sufficient witnesses? M. harding well knoweth, that the Old learned Fathers never said so: yet must he needs imagine both causes, that moved them so to say: and also Expositions, what they meant by so saying. So Montanus the blind Senator, being at supper with the Emperor Tiberius, highly commended the great Mullet, that, he heard say, was set on the table before them: and showed, how round, how fair, how fat it was: how it filled the Charger, and how it lay: and evermore turned his face, and pointed with his finger, to the higher end of the table: and yet was not the Mullet there, but far beneath at the lower end. Reason would, that M. harding had first been sure of the Effect, before he had thus gone about to guess the causes.   

M. harding. The .6. Division.  
(132) 
The .132. Untruth. For the Fathers never used these terms.  And the Fathers have been driven to use these terms, for the more ample and full declaration of the Truth, and also for withstanding and stopping objections made by Heretics. And because the Catholic faith touching the verity of Christ's Body in the Sacrament, was not impugned by any man, for the space of a thousand years after Christ's being in earth, and about that time (133) 
The .133. Untruth. For beside S. Augustine, S. H●●●rome. S. Ambros●, and others, johan. Scotus, and Bertramus written here of 200. years before Berenga●●.  Berengarius first began openly to sow the wicked seed of the sacramentary Heresy, which then soon confuted by learned men, and by the same first Author abjured and recanted, now is with no less wickedness, but more busily, and more earnestly set forth again: the Doctors that sithence have written in the defence of the true and Catholic faith herein, have (134) 
The .134. Untruth, For the Old writers in this case used them never.  more often used the terms before mentioned, than the Old and Ancient Fathers that wrote within M. jewels six hundred years after Christ. Who doubtless would no less have used them, if that matter had been in question, or doubt in their time. And albeit these terms were strange, and new, as used within these five hundred years only, and that the people were never taught for six hundred years after Christ, as M. jewel saith more boldly, then truly, and therefore more rashly, then wisely: Yet the Faith by them opened and declared, is Universal, and old: verily no less old, then is our lords Supper, where this Sacrament was first instituted.   

The B. of Sarisburie.  
M. harding thinketh he may lead along his simple Reader, and easily carry away the matter under the bare Titles, and Names of the Learned Fathers. But what privy mystery is this? As I said before, have M. hardings Doctors no names? Or is not he able to name his own Fathers? He should have set them out, as his wont is, with all their Circumstances, what they were, when, and where they lived, what they wrote, and how they have been ever, & are now esteemed among the learned. But he well knew, that these Good Fathers lived all within the compass of two hundred, or three hundred years passed, as Thomas, Duns, Ockam, Henricus de Gandavo, Robertus de collo torto, and such others. These be M. hardings great Fathers, by whom he claimeth his new Doctrine: in respect of S. Augustine, S. Jerome, S. Chrysostom, S. Ambrose, and others, not worthy to have the name of Children.  
But the Catholic Faith touching the Sacrament, saith M. harding, for the space of a thousand years stood upright. Berengarius was the first that began to sow the seed of the sacramentary Heresy. 
Berengarius.  It is likely, M. harding hath no great regard, how his tales hang together. 
The .33. Division  For before in the First Article, to serve his turn, he said, The Messalians were the first Fathers of this Heresy. Now he seemeth to be otherwise advised: and saith, This Heresy was never heard of within six hundred years, after the Messalians were repressed: and that the first founder of it was Berengarius. Yet M. harding might soon have known, that one johannes Scotus, 
johannes Scotus.  a famous learned man, and Scholar unto Beda, and one Bertramus, 
Bertramus.  as appeareth by his book, held and maintained the same Doctrine in the time of the Emperor Lotharius, two hundred years and more before Berengarius. Wherefore, it seemeth not to be so true, as M. harding assuereth it, That Berengarius was the First Author of this Doctrine.  
But, for further declaration hereof, it shallbe necessary to open Berengarius whole judgement in this matter: and afterward to consider the Confutation of the same. 
Lanfrancus De Sacramen. Eucharistiae.  Thus therefore Berengarius wrote, as his greatest adversary Lanfrancus reporteth of him. Per-Consecrationem Altaris, Panis, & Vinum fiunt Sacramentum religionis: non ut desinant esse, quae erant, etc. By the Consecration of the Altar, the Bread, and the Wine are made a Sacrament of Religion, not that they leave to be the same, they were before: but that they be altered into an other thing, and become that, they were not before, 
Ambros. De Sacramentis. li. 4. ca 4. Sacramentum, & res Sacramenti.  as S. Ambrose writeth. And the Sacrifice of the Church standeth of two things, the one Visible, the other Invisible: that is to say, the Sacrament, and the matter, or Substance of the Sacrament. Which Substance notwithstanding, that is to say, the Body of Christ, if it were before our eyes, it should be Visible. But being taken up into Heaven, and sitting at the Right hand of the Father, until all things be restored, according to the words of the Apostle S. Peter, 
Acta Apost. c. 3. Augustin. De Con. Dist. 2. Qui Manducas.  it cannot be called thence. Therefore S. Augustine saith, When Christ is eaten, life is eaten: and when we eat him, we make no parts of him. And again S. Augustine saith, Sacramentum est sacrum signum: A Sacrament is a holy token.  
And what this word, Signum, meaneth, he declareth in his book De doctrina Christiana. Signum est res, 
Augustin. De Doctrina Christiana.  praeter speciem, quam ingerit sensibus, aliud quiddam faciens in cogitationem venire. A Sign is a thing, that besides the sight, that it offereth unto the eyes, causeth an other thing to come into our mind. Again, unto Bonifacius, unless Sacraments had some likeness of the things, 
Augustin. ad Eonifaci. Epist. 23.  whereof they be Sacraments, than were they no Sacraments at al. And again, Sacraments be Visible Signs of heavenly things: but the things themselves being invisible, 
Augustin. De Catechizandis Rudibus.  are honoured in them: neither is that element being Consecrate by the blissing, so to be taken, at it is in other uses. This is the judgement of Berengarius, agreeing thoroughly with the words, and sense of the Holy Fathers: and confirmed, and avouched by the same.  
Now let us see the Confutation hereof. In a Council holden at Rome under Pope Nicolas the. 2. Berengarius was forced to recant in this wise, 
De Consec. Dist. 2. Ego Berengarius.  Credo Corpus Domini nostri jesu Christi Sensualiter, & in veritate, manibus Sacerdotum tractari, & frangi, & fidelium dentibus atteri. I believe, that the Body of our Lord jesus Christ sensibly, and in very deed, is touched with the hands of the Priests, and broken, and rent, and ground with the teeth of the Faithful. 
This is an horrible blasphemy.  This was the consent, and judgement of that Council. And what thinketh M. harding of the same? Certainly the very rude Gloze findeth fault herewithal, and giveth this warning thereof unto the Reader, Nisi sanè intelligas verba Berengarij etc. unless you warily understand these words of Berengarius, you will fall into a greater Heresy, than ever he healed any. 
●losa. ibidem.  Thus these Fathers by their own friends Confession, redress the less error by the greater: and in plain words, in General Council, by solemn way of Recantation, profess a greater Heresy, then, by their own judgement, ever was defended by Berengarius.  
Further, if this be in deed the Catholic Faith, as M. harding would so feign have all the world to believe, and Bertramus, and johannes Scotus, both very famous, and great learned men, wrote openly against it, with the good contentation of the world, and without the apparent controlment of any man, two hundred years, or more before Berengarius was borne: let him better advise himself, whether these words were truly, or boldly, or rashly, or wisely, with such affiance uttered, and avouched of his side, That this his Faith was never impugned by any man before the time of Berengarius.  
But, that M. harding calleth the Catholic Faith, is in deed a Catholic error, the contrary whereof hath evermore been taught, and defended by all the old learned Catholic Fathers, as may well appear, by that is already, and hereafter shallbe alleged of their writings. Certainly, they, that now condemn Berengarius for using the plain words, and Expositions of the Old Fathers, would as well condemn S. Augustine, S. Jerome, S. Ambrose, and the rest, were it not for the Credit, and Authority of their Names.  
The Doctors, that have been since the time of Berengarius, (saith M. harding) have more often used these terms, Really, Carnally, etc. then other Old Doctors within six hundred years after Christ. In these few words, M. harding hath handsomely conveyed in a great untruth. For this Comparative (More often) presupposeth the Positive. Therefore the sense hereof must be this, The Old Doctors often used these Terms, Really, fleshly, etc. albeit not so often, as others of the later years. But. M. harding knoweth, this is untrue. For neither hath he here yet showed, nor is he able to show, that in this case of the Sacrament, any of these terms was ever used by any one of all the Old Ancient writers. Whereof we may well reason thus, The Old Catholic Fathers entreating of the Substance of the Sacrament, never used any of these words, Really, Carnally, etc. Therefore it is likely, they never taught the people to believe, that Christ's Body is present Really, and fleshly in the Sacrament. Contrariwise, they in their Sermons called the Sacrament a Figure, a Sign, a Remembrance of Christ's Body: therefore it is likely, they would have the Catholic people so to judge, and believe of the Sacrament.   

M. harding. The .7. Division.  
Here, before that I bring in places of ancient Fathers, reporting the same Doctrine, and in like terms, as the Catholic Church doth hold, concerning this Article: lest our opinion herein might happily appear our Carnal, and Gross: I think it necessary briefly to declare, what manner a true Body, and Blood is in the Sacrament. Christ in himself, hath but one Flesh, and Blood in Substance, which his Godhead took of the Virgin Marie once, and never afterward left it of. But this one Flesh, and Blood in respect of double quality, hath a doubleconsideration. For at what time Christ lived here in earth among men in the shape of man, his flesh was thrall, and subject to the frailty of man's nature, sin, and ignorance excepted. That flesh being passable unto death, the soldiers at the procurement of the jews crucified. And such manner Blood was at his passion shed forth of his Body, in sight of them, which were then present. But after that Christ rose again from the dead, his Body from that time forward ever remaineth immortal, and lively, in danger no more of any infirmity, or suffering, much less of death: but is become by divine gifts and endowementes, a spiritual, and a divine Body, as to whom the Godhead bathe communicated Divine, and Godly properties, and excellencies, that been above all man's capacity of understanding. This Flesh, and Body thus considered, which sundry Doctors call Corpus Spirituale, & Deificatum, A Spiritual, and a Deified Body, is given to us in the blessed Sacrament. This is the doctrine of the Church, uttered by S. Jerome in his Commentaries upon the Epistle to the Ephesians: 
Lib. 1. Cap. 1.  where he hath these words, Dupliciter verò Sanguis & Caro intelligitur, vel Spiritualis illa atque Divina, de qua ipse dixit, Caro mea verè est cibus, & Sanguis meus verè est porus: Et, Nisi manducaveritis Carnem meam, & Sanguinem meum biberitis, non habebitis vitam aeternam: Vel Caro, quae Crucifixa est, & Sanguis, qui militis effusus est lancea. That is, The Blood, and Flesh of Christ is understanded two ways: either that it is that spiritual, and divine Flesh, of which he spoke himself, My Flesh is verily meat, and my Blood is verily drink: and, Except ye eat my Flesh, and drink my Blood, ye shall not have life in you: Or, that Flesh, which was crucified, and that Blood, which was shed by piercing of the soldiers spear. And to the intent a man should not take this difference according to the substance of Christ Flesh and Blood, but according to the quality only, S. Jerome bringeth a similitude of our Flesh, as of which it hath been in double respect said: 
Luc. 3● 1. Cor. 15.  juxta hanc divisionem, & in Sanctis etiam diversitas Sanguinis, & Carnis accipitur: ut alia sit Caro, quae visura est salutare Dei, alia Caro, & Sanguis, quae Regnum Dei non queant possidere. according to this division, diversity of Blood, and Flesh is to be understanded in Saints also, so as there is one Flesh, which shall see the Salvation of God, and an other Flesh, and Blood, which may not possess the Kingdom of God. Which two states of Flesh, and Blood seem (as it appeareth to the unlearned) quite contrary.  
But S. Paul dissolveth this doubt, in the fifteenth Chapter of his first Epistle to the Corinthians, saying, that Flesh of such sort, as we bear about us in this life, earthly, mortal, frail, and bourthenous to the soul, cannot possess the Kingdom of God, because corruption shall not possess incorruption. But after Resurrection, we shall have a spiritual, glorious, incorruptible, and immortal Flesh, and like in figure to the glorious Body of Christ, as S. Paul saith: This corruptible Body must put on incorruption: and this mortal, immortality. Then such Flesh, or our Flesh of that manner and sort, shall possess the Kingdom of God, and shall behold God himself. And yet our Flesh now corruptible, and then incorruptible, is but one Flesh in substance, but diverse in quality and property. Even so it is to be thought of our lords Flesh, as is afore said. The dew weighing of this difference giveth much light to this matter, and aught to stay many horrible blasphemies wickedly uttered against this most blessed Sacrament.   

The B. of Sarisburie.  
Here M. harding much troubleth his head with a needle's labour, and in the end concludeth against himself. For that the Son of God was made man, even like unto one of us, thrall, and subject to the infirmities, and miseries of this mortal life: 
Psalm. 22  and that, as he himself complaineth in the Psalm, He seemed a vile worm, and no man: the shame of the world, and the outcast of the people: and that God the Father afterward avanced him with Glory, 
Ephes. 1. Philippen. 2.  and set him at his right hand, above all Powers, and Principalities: and gave him a name above all names, and endued him with a Spiritual, and a glorious Body: and united the same unto the godhead, and crowned him with Honour, and Glory: All these things are known even unto babes, & Children, that have been Godly brought up, and have learned the principles of their Faith: And are so far from all doubt amongst us, 
Philippen 3. Augustin. contra Adimantum ca 13.  that we believe, Christ shall transform our mortal bodies, and make them like unto the Body of his Glory. And therefore S. Augustine saith, Corpus Domini pro ipsa coelesti habitatione, coelestem accepit mutationem: & hoc nos sperare in die ultimo iussi sumus. Idoe dicit Apostolus, qualis Coelestis, tales & Coelestes: id est, immortales, non solùm animis, sed etiam corporibus. The Body of our Lord, according to that Heavenly habitation, hath received a heavenly change: and we ourselves are commanded, at the last day to hope for the same. Therefore the Apostles saith, As he is, that is Heavenly, 
1. Corin. 15.  so are they, that are Heavenly: that is to s●ie, Immortal: and that, not only in Soul, but also in Body. This is the comfortable Article of our belief, and therefore with us, and with all other faithful, it is out of all doubt, and question.  
Only Steven Gardiner, who for his Constancy, and fastness in his Religion, would needs be called Constantius, 
Marcus Antonius Constantius Ad obiectum, 144.  hath given the world to understand by public writing, that Christ is not yet fully possessed in this Glory. These be his words, Tempus humilitatis Christi in conversatione visibili, & terrena praestandae plané praeterijt: 
Christ's Body Deified.  Sed humilis Dispensationis tempus eo usque manet, d●onec tradiderit R●gnum Deo, & Patri. The time of Christ's humility in visible, and earthily conversation is undoubtedly passed. But the time of the dispensation, or service of his humility remaineth still, until he deliver up the Kingdom unto God his Father. Thus one of them saith, Christ's Body is Deified, and become God: An other saith, it is yet still in the dispensation, and Service of humility, and therefore is not yet Deified. It seemeth they be not yet well resolved of Christ's Glory, how much, or how little they may allow him. Neither in deed have they any certain direction to guide themselves herein: But only, as occasion is offered, to shift of objections, they are feign to take hold in any thing, true, or false, to serve their turn. A man may well say unto them, as S. Augustine sometime said unto the Heretic Faustus Manicheus, 
Augusti. contra Faust. Manichaeum. li. 11. ca 2.  Dices, Hoc pro me facit: illud contra me. Tu es ergo Regula Veritatis. Quicquid contra te fuerit, non est verum. Thou wilt say, This thing is for me. That thing is against me. Then art thou the rule of truth. What so ever is against thee, is not true.  
But to what end allegeth M. harding the Spiritual state of Christ's Glorious Body? 
Eutyches in Concilio Chalcedon.  doth he not remember that the Old Heretic Abbate Eutyches maintained his fantasies by the same, and was deceived? Christ's Body, said he, is glorious: Therefore it is changed into the very substance, and nature of God, and hath now no shape, or proportion of a Body. This is an old Heresy, long sithence reproved by Leo, Gelasius, and other Old Fathers, and condemned by the Council of Chalcedon, very much like unto this of M. hardings, if it be not fully the samo. We believe, The Body of Christ is endued with Immortality, Brightness, Light, and Glory: Yet is it nevertheless the same Body, it was before. And therefore S. Augustine saith, 
August. Retracta. lib. 1. cap. 22. Augustin. Epist. 57 ad Dardanum.  Corpus Domini secundum substantiam, etiam post Resurrectionem Caro appellata est. The Body of our Lord in respect of the Substance of it, yea after it is risen again, is called Flesh. And again, Dominus Corpori suo immortalitatem dedit: Naturam non abstulit. The Lord gave to his Body immortality: But he took not away the Nature, or Substance of it.  
And, notwithstanding certain of the Old Fathers call the Body of Christ, Corpus Deificatum, as M. harding allegeth, Yet it is not their meaning, that the same Body, according to the natural signification, and sound of that word, is changed, and transformed into a Divine Nature, and made God: and so is no longer a natural Body. For, as it is true, That God was made man, even so, and in like sense, it is also true, that Man was made God, without any change of Substance of either Nature. And therefore the Fathers say, Christ's Body is Deified. or made God, for that it is united in person, and Glory with the Nature of God. To this purpose, 
Augustine. in Psalm. 49. Dionysius De Eccle. Hierar. cap. 1.  although not altogether in like sense, S. Augustine seemeth to say, that men are Deified, and made Gods. Thus he writeth, Homines dixit Deos, ex Gratia sua Deificatos, non de Substantia sua natos: He called men Gods, as being Deified, and so made by his Grace: but not as borne so of his Substance. So saith Dionysius, Pontifex ipse mutatur in Deum. The Bishop himself is turned into God. Likewise S. Cyprian calleth the Scriptures, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Scripturas Deificas, The Scriptures, that make men Gods. And Clemens Alexandrinus saith, Sacrae literae nos Deificant: The holy Scriptures make us Gods. 
Cyprian de zelo, & livore. Et li. 2. Epist. 8.  By these, and other like words is meant, not that men are changed from their own Natural Substance, and in deed become Gods, as the letter seemeth to import, 
Clemens in Protreptico.  but only, that men are endued with Godly virtues, and qualities, and so made the Children of God. And so Dionysius himself also saith, 
Dionysi. De Ecclesiast. Hierar. cap. 1.  Hae mutatio nostri in Deum, est Dei in nobis similitudo, quantam capere natura potest. This changing of us into God, is the Likeness, or Image of God within us, as far, as nature can receive.  
But S. Jerome saith, Christ's Flesh hath double understanding, and may be taken either for his Spiritual, or Divine Flesh, or else for his Mortal Flesh, as it was Crucified: And is thought to make much for M. harding. For answer hereunto, first of all, this one thing I pray thee, good Reader, to consider, that S. Jerome in that whole place speaketh not one word, neither of the Sacrament, nor of any Real, or fleshly Presence. Therefore M. harding can have but very poor help hereof, to prove his purpose. Only he expoundeth, what S. Paul meant by these words, 
Ad Ephesi. 1.  We have Redemption by his Blood: And his meaning, as it appeareth by the whole drift of his words, is this, That the Salvation, which we have in Christ, standeth not in that, he was a mere natural man, as were Codrus, Decius, Curtius, or such others, that died for the safety and delivery of their Countries: but in that his Humanity was united, and joined in one person with the Nature of God. 
Hieronym. ad Ephes. ca 1.  His words be these, Quis iste, aiunt, tantus, ac talis, qui possit pretio suo Totum Orbem redimere? jesus Christus Filius Dei proprium Sanguinem dedit, & nos de servitute eripiens libertate donavit. Et re vera, si historijs Gentilium credimus, quòd Codrus, & Curtius, & Decii Mures pestilentias urbium, & fames, & bella suis mortibus represserint: quantò magis hoc in Dei Filio possible judicandum est, quòd cruore suo, non Vrbem unam purgaverit, sed Totum Orbem? They say, What was he, such a one, and so mighty, that by his price was able to redeem the whole world? jesus Christ the Son of God gave his own Blood, and delivering us from bondage, hath made us free. And in deed, if we believe the Heathen stories, that Codrus, Curtius, and Decii Mures removed Pestilences, Famines, and wars from their Cities by their death: how much more may we judge the same possible in the Son of God, that he by his Blood hath purged, not only one City, but also the whole world? Immediately after this follow the words that M. harding hath here alleged: Dupliciter verò, etc. For the Blood, and Flesh of Christ hath double understanding. By the whole course of these words thus gooinge before, it is easy to perceive S. Hieromes meaning: that is, That we have our Salvation in Christ, and do Eat him, and Drink him, and live by him, not for that his Flesh was mortal only, and Crucified upon the Cross: but for that it was Spiritual, and Divine, that is to say, the Flesh of the Son of God. And herein stood that great contention, that Cyrillus, and other Godly Fathers had against Nestorius: as it is well known unto the learned. And therefore S. Paul saith, 
Galat. 2.  That I live now in the Flesh, I live in the Faith of the Son of God.  
Therefore notwithstanding S. Augustine say, 
Augustin. in johan. tractat. 88  Christus Crucifixus est Lac sugentibus, & Cibus proficientibus: Christ Crucified is Milk unto the sucklings, and harder meat unto the strong: 
Angelomus in. 1. Regum. ca 1.  And notwithstanding Angelomus say, Christ's Body is hay, whereby the Gentiles are feed, Yet must both these, and also all other like places be taken, not of bare mortal Flesh alone, but of the Flesh of the Son of God: which S. Jerome calleth Divine, & Spiritual, for that it is personally, and inseparably joined with the godhead.  
Again, S. Hieromes meaning is, that the same Flesh of Christ, being thus Divine, and Spiritual, must also Spiritually be received, and not in any such Carnal, or fleshly wise, as is here imagined by M. harding. For notwithstanding Christ's Body be Spiritual, yet is that no sufficient warrant, to prove, that therefore M. hardings opinion is not, as he saith, over Gross, and Carnal. For the Manichées, and the Messalian Heretics had Gross, and Carnal imaginations of God himself, notwithstanding God be only Spirit, and most Spiritual. And therefore S. Augustine saith of them, Ecce ego derideo Carnales homines, 
Augusti. contrae Epistolam Fundamenti. cap. 23.  qui nondum possunt Spiritualia cogitare: Behold, I laugh to scorn these Carnal, and fleshly men, that are not yet able to conceive things Spiritual.  
For proof hereof S. Jerome himself saith, 
De Cons. Dis. 2. De hac.  De hac quidem Hoftia, quae in Christi Commemoratione mirabiliter fit, edere licet: De illa verò, quam Christus in Ara Crucis obtulit, secundum se nulli edere licet: Of this Oblation, which is marvelously made in the remembrance of Christ, it is lawful to eat: But of that Oblation, which Christ offered upon the Altar of the Cross, according to itself (that is to say, in Gross, & fleshly manner) it is lawful for noman to eat. By these words S. Jerome also showeth a great difference between the Sacrifice, that is made in the Remembrance of Christ, and the very Sacrifice in deed, that Christ made upon the Crosse. So S. Chrysostom saith, 
Chrysostom. in johan. hom. 47.  Si Carnaliter quis accipiat, nihil lucratur: If a man take it fleshly, he gaineth nothing. So likewise S. Augustine saith, 
Augustin. de Doctrina Christiana. li. 3. ca 16. Clemens Alexdrin. in Paedagogo lib. 2. ca 2.  as it is alleged before, It is a Figure, or Form of speech, willing us to be partakers of Christ's Passion, and comfortably to remember, that Christ hath died for us. This S. Jerome calleth the eating of the Divine, and Spiritual Flesh of Christ. Therefore Clemens Alexandrinus saith, not only in like sense, but also in like form of words, Duplex est Sanguis Domini: alter Carnalis, quo redempti sumus: alter Spiritualis, quo uncti sumus. Er hoc est Bibere jesu Sanguinem, participem esse incorruptionis Domini: There are two sorts of Christ's Blood: the one fleshly, where with we are redeemed: the other Spiritual, wherewith we are anointed. And this is the drinking of the Blood of Christ, to be partaker of his Immortality. 
Augusti. Contra litter. Petilian. lib. 2. cap. 8.  In like sort S. Augustine saith, judas Christum Carnalem tradidit, tu Spiritualem: Furens evangelium Sanctum flammis Sacrilegis tradidisti: judas betrayed Christ Carnal: but thou hast betrayed Christ Spiritual. For in thy fury thou betrayd'st the Holy Gospel, to be burnt in wicked fiere. Here S. Augustine calleth Christ Spiritual, for that the manner of the betraieing was Spiritual. Likewise that Ancient Father Clemens calleth Christ's Blood Spiritual, not in respect of difference in itself, but only in respect of the Spiritual receiving. And I think, M. Harding will not deny, but these words of Clemens, & Augustine agreeing so near both in sense, & phrase, with the words of Jerome, may stand for sufficient exposition to the same. Certainly, as Christ's Blood is not Really, or Bloodily Present to anoint us, so is it not Really, or Bloodily Present to nourish us. For this nourishing, and this annointing are both Spiritual. And therefore the Old learned Father Athanasius writeth thus: 
Athanasius de Peccato in Spiritum Sanctum.  Quomodò unum unius hominis Corpus universo Mundo suffice●et? Quod, tanquam in illorum cogitationibus versatum, Christus commemorat. A quibus cogitationibus ut eos avocaret, quemadmodum paulò antè sui Descensus è Coelis, ita nunc Reditus sui in Coelum mentionem facit. The Capernaites demanded, how one Body of one man might suffice the whole world: which thing, as being in their cogitations, Christ calleth to remembrance. To remove them from which cogitations (of gross and fleshly eating) as he before made mention of his coming down from Heaven, so now likewise he maketh mention of his repair again into Heaven.  
To conclude, once again, gentle Reader, I must do thee to remember, that S. Jerome in this whole place never spoke one word, neither of any Real, or fleshly Presence, nor of the Sacrament. Yet notwithstanding, M. harding, as though S. Jerome had plainly, and undoubtedly spoken of both, hereof gathereth his reason thus: S. Jerome saith, We eat not the Flesh of Christ, that was Crucified: Ergo, Christ's Flesh is Really, and fleshly in the Sacrament. This Argument is evident to the eye, and needeth no answer.  
His Reason would better have framed thus: S. Jerome saith, We can not eat the Flesh of Christ, that was Crucified: Ergo, We cannot Really, and Carnally eat the Flesh of Christ. Whereof it must necessarily follow, even by the Authority, that M. harding hath here alleged, that Christ's Body is not Really, and fleshly in the Sacrament. Such relief hath M. harding found in these words of S. Jerome.   

M. harding. The .8. Division.  
Now, whereas M. jewel denieth, that Christian people were of old time taught to believe, that Christ's Body is Really, Substantially, Corporally, Carnally, or Naturally in the Sacrament, I do plainly affirm the contrary. Yet I acknowledge, that the learned Fathers (135) 
The .135. untruth. For th'old Fathers never taught 〈◊〉 so.  which have so taught, would not thereby seem to make it here outwardly sensible, or perceptible. For they confess all with S. Chrysostom, 
Homil. 83. in Matth. & .60. ad popul. Antioch.  that the thing, which is here given us, is not sensible, but that under visible signs, invisible things be delivered unto us. But they thought good 
* another untruth, as afore.  to use the aforesaid terms, to put away all doubt of the being of his very Body in these holy Mysteries, and to exclude the only imagination, fantasy, figure, sign, token, virtue, or signification thereof. For in such wise the Sacramentaries have uttered their Doctrine in this point, as they may seem by their manner of speaking, and writing, here to represent our lords Body only, in deed being absent, as Kings oftentimes are represented in a Tragedy, or mean persons in a Comedy. Verily, the manner, and way, by which it is here present, and given to us, and received of us, is secret, not humane, ne natural: true for all that. And we do not attain it by sense, reason, or nature, but by faith. For which cause we do not over basely consider, and attend the visible elements, but as we are taught by the Council of Nice, 
lifting up the mind. Behold by Faith.  lifting up our mind and spirit, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  we behold by Faith on that holy Table put, and laid (so for the better signification of the Real presence their term soundeth) the Lamb of God that taketh away the sins of the world. And here (say they) we receive his Precious Body, and Blood, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, verily, and in deed: which is no otherwise, nor less, than this term, Really, importeth.   

The B. of Sarisburie.  
Here M. Harding once again, as before, will teach us, what the old Fathers meant by those words, that they never uttered. I trow, he hath some privy Divination, that thus taketh upon him, to know what men mean, before they speak. Cicero 
Cicero de Divinatione. 2.  saith, Peritum esse necesse est eum, qui Silentium quid sit, intelligat: It must needs be some cunning fellow, that understandeth, what Silence meaneth, and knoweth what they speak, that speak nothing. He saith, The Father's thought good, to use the aforesaid terms, to put away all doubt of the being of Christ's very Body in these holy Mysteries. verily, this is a marvelous boldness, so often, and with such confidence, and countenance to say, The Old Fathers used these terms, and yet not once to show any one of them all, that ever used them. It may be thought, that he hath, either to great affiance in himself, or to little regard unto his Reader. As for this vain muster of the names of Chrysostom, Hilary, Gregory Nyssene, and Cyril, as it shall appear by the view, it helpeth him nothing.  
The Sacramentaries (saith M. harding) utter their Doctrine by these terms, Figure, Sign, Token, Signification, and Virtue. I may not answer this discourtesy of talk with like discourtesy. Only I will say of these men, 
August. contra Sermon. Arianorum. Ca 36.  as S. Augustine sometime said of the Arians. Cum se tanta voragine impietatis immergant, nos, tanquam opprobrio novi Nominis, Homousianos vocant: quia contra illorum errorem Homousion defendimus. Where as they have drowned themselves in such a Dungeon of wickedness, now they call us Homousians, to reproach us with a new name: because we defend the Unity of the Holy Trinity against their error. But if they be all Sacramentaries, that use these terms, then must S. Augustine, S. Jerome, S. Chrysostom, S. Ambrose, and all other the holy Fathers, that used the same, needs be condemned for Sacramentaries. But if they be Sacramentaries, that shamefully abuse, and corrupt the holy Sacraments, then may M. harding, and his friends rightly be called Sacramentaries. M. Harding addeth, Chrysostom saith, In Visible signs, things Invisible be delivered: Ergo, The Body of Christ is Really, and fleshly in the Sacrament. First, if M. harding had well considered that whole Homily, happily he would have charged Chrysostom himself with his sacramentary quarrel, as now he doth others. For, 
Chrysostom. in Matthae. hom. 83.  touching the Sacrament, Chrysostom even there writeth thus, Quando dicunt, unde patet, Christum fuisse immolatum, haec afferentes Mysteria, ora ipsorum consuimus. Si enim mortuus jesus non est, cuius Symbolum, ac Signum hoc Sacrificium est? When they say, How may we know, that Christ was offered, bringing forth these Mysteries, we stop their mouths. For if Christ died not, whose Sign, and Token is this Sacrifice? But to return to the matter, O how light occasions these men take to deceive the simple? M. harding knoweth, that Chrysostom speaketh not these words only of the Sacrament of Christ's Body, but also generally of all other Mysteries. For he addeth immediately, Sic & in Baptismo, per Aquam, quae res Sensibilis est, donum illud conceditur. Quod autem in ea conficitur, Regeneratio, scilicet, & Renovatio, Intelligibile quiddam est. Even so in Baptism, the gift is granted by water, which is a thing Sensible. But the Regeneration, and Renovation, that therein is wrought, is a thing Spiritual. Wherefore, if M. harding, upon occasion of these words, will force his Real and fleshly presence in the one Sacrament, he must likewise force the same in the other.  
And for as much, as these two Sacraments, being both of force like, these men to advance their Fantasies in the one, by comparison so much abase the other: & specially for the better opening of Chrysostom's mind, I think it good, briefly, & by the way, 
Concil. Nicen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  somewhat to touch, what the old Catholic Fathers have written of God's Invisible working in the Sacrament of Baptism. Dionysius 
Dionysi. Ecclesiast hierar. ca 1.  generally of all Mysteries writeth thus, Angeli Deum etc. The Angels being creatures Spiritual, so far forth as it is lawful for them, behold God, and his godly power. But we are lead as we may, 
Chrysostom. in 1. Cor in. ca 2. hom. 7.  by Sensible outward tokens (which he calleth Images) unto the Contemplation of Heavenly things. The Fathers in the Council of Nice say thus: Baptism must be considered, not with our bodily eyes, but with the eyes of our mind. Thou seest the Water: Think thou of the power of God, 
Ego non simpliciter video, quod video.  that in the Water is hidden. Think thou, that the water is full of Heavenly fire, and of the Sanctification of the holy Ghost. Chrysostom speaking likewise of Baptism saith thus, Ego non aspectu judico ea, quae videntur, sed mentis oculis, etc. 
Nazianzen. De Sancto Baptismate.  The things that I see, I judge not by sight, but by the eyes of my mind. The Heathen, when he heareth the Water of Baptism, taketh it only for plain water: But I see not simply, or barely, that I see: I see the cleansing of the Soul by the Spirit of God.  
So likewise saith Nazianzenus, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Mysterium (Baptismi) maius est, quàm ea quae videntar. The Mystery of Baptism is greater, than it appeareth to the eye. So S. Ambrose, Aliud est, quod Visibiliter agitur: aliud quod Inuisibiliter celebratur. In Baptism there is one thing done Visibly to the eye: an other thing is wrought Invisibly to the mind.  
Again he saith, 
Ambrosi. de Spiritu Sancto. li. 3. ca 11.  Ne Solis Corporis tui oculis credas: magis videtur, quod non videtur, etc. Believe not only thy bodily eyes (in this Sacrament of Baptism) the thing that is not seen, is better seen: The thing, that thou seest, is corruptible: The thing, that thou seest not, is for ever. 
Ambrosi. de his, qui initiantur Myster. ca 3.  To be short, in consideration of these Invisible effects, Tertullian saith, The holy Ghost cometh down, and halloweth the Water. S. Basile saith, The Kingdom of Heaven is there set open: Chrysostom saith, God himself in Baptism, 
Tert. de Baptis. Basil. de Sancto Baptismo.  by his Invisible Power holdeth thy head. S. Ambrose saith, The Water hath the Grace of Christ: in it is the Presence of the Trinity. S. bernard saith, Lavemur in Sanguine eius: Let us be washed in his Blood.  
By the authorities of thus many Ancient Fathers it is plain, 
Chrysostom. in Matthae. hom. 51.  that in the Sacrament of Baptism by the Sensible sign of Water, the Invisible Grace of God is given unto us. 
Ambr. De Sacr. li●. ca 5.  Wherefore, as M. harding, by force of Chrysostom's words, proveth his fleshly Presence in the one Sacrament, so may he by the force of the same words as well prove, 
Bernard. super Missus est Gabriel. Sermo. 3.  that the Power of God, the Heavenly Fire, the Grace, and the Blood of Christ is Really, and fleshly Present in the other.  
All this notwithstanding, he hoapeth to find some help in two words, uttered, as he saith, in the Council of Nice: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: One of which words, 
Laid on the Table.  either of forgeatfulnes, or of purpose, be hath devised, & set to of himself. For as this whole Greek Authority, alleged here by M. Harding, was never found in the Old allowed Nicene Council, but only hath been sought out, & published of late years: even so this word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was never found in the Greek, neither as it is commonly set abroad, 
De Eucharis●i● li. 1.  nor, as it is alleged by D. Cuthbert Tonstal.  
But let it be lawful for M. harding to use som● corruption, and to do in this place, as he commonly doth in other, the better to furnish out the matter. Yet must this word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth to be Set, or Placed▪ needs sound a Real Presence? 
Ephes. 3.  Or when S. Paul saith, Christus habitat in cordibus nostris per Fidem, Chr●ste dwelleth in our hearts by Faith, must he needs mean, that Christ is Really, and fleshly placed within our hearts? verily, S. Jerome writing unto Marcelia of the Holy Grave, wherein Christ's Body sometime was laid, hath these words, 
Hieronym. ad Marcellam.  Quoties ingredimur in Sepulchrum Domini, toties iacere in sindone cernimus salvatorem. As often as we enter into the Sepulchre of our Lord, so often we see our Saviour lying in his shroud. 
Concil. Chalcedon Actio. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And in the Council of Chalcedon it is written thus, In qua Scriptura duae naturae jacent? In what Scripture ●ye these two Natures of Christ? Here is the same self word, that M. harding hath added of his own to the Council of Nice. Yet, I think, he will not therefore say, that either the two Natures of Christ are Really contained in the Scriptures: or the very Body of Christ lieth still shrowdid fleshly, & Really in the Grave. Again, this word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth to be Laid, or Placed, in the natural signification requireth both situation of place, & also a bodily Description, and order of parts. But M. harding himself in the next Article following saith, 
In the next Arti●●e, Division. 1.  Christ's Body is not here by Local Presence, either by filling, or by changing of place: Therefore it followeth, that Christ's Body is not laid on the Table by any Natural, or fleshly presence.  
The words of the Council of Nice, only withdraw us from the Natural, & Visible Elements of the Bread▪ and the Wine, and require our Inner Spiritual sight, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and the Contemplation of the mind. The words be plain, Ne proposito Pani, & Poculo humiliter intenti simus. That we consider not basely the Bread, and the Wine, that are set before us. And therefore S. Augustine saith, In Sacramentis Fidelium dicitur, 
Augustin. de Bono perseverantiae.  Surium corda. In the Sacraments of the Faithful it is said, Lift up your hearts. By which words we are put in remembrance, that there is nothing in the action to be considered, but only Christ the Lamb of God, that hath taken away the sins of the world. 
Chrysostom 1.  And therefore Chrysostom saith, We must become Eagles, and soar above, if we list to come near to that Body. 
Cor. hom. 24.  Thus with the Spiritual eyes of our hearts we see the Lamb of God. And as S. Ambrose saith, 
Ambros. de his qui in●●iantur mister. ca 3.  Magis videtur quod non videtur, The thing is better seen, that (with our bodily eyes) is not seen. For the same cause S. Augustine saith, 
Augustin. contra Maximin. li. 3. ca 22.  In Sacramentis videndum est, non, quid sint, sed, quid ostendant. Signa enim rerum sunt, aliud existentia, & aliud Significantia. In Sacraments we must consider, not what they be in deed, but what they represent. For they are Tokens of things, being one thing in themself, and signifying an other. And as touching our beholding of Christ in the Sacrament, in most plain wise he writeth thus, 
De Consec. dist. 2. Semel Christus. Et in Psalm. 20. De Consec. dist. 2. Qu●a Corpus.  Sic nos facit moveri, tanquam videamus Praesentem Dominum in Cruce. It worketh such motions in us, as if we saw our Lord himself Present upon the Crosse. And this is it that Eusebius Emissenus writeth, as he is alleged of Gratian, Vt colererur iugiter per Mysterium: & perennis illa Victima viveret in Memoria, & Semper praesens esset in Gratia. That the Body (that was once offered for our Price) should evermore be worshipped by a Mystery: and that, that everlasting Sacrifice should live in Remembrance, and be Present ●n Grace for ever. In this spiritual sort is Christ Laid Present upon the Table: but not in M. hardings Gross, and fleshly manner. And therefore S. Augustine saith in like sense unto the Faithful Communicantes: Vos estis in mensa, 
Truly.  vos estis in Calais. You are upon the Table, you are in the Cupp●. As S. Augustine 
Augustin. in Sermone ad Infants. Citatur a Beda in 1. Corinth. 10.  saith, The people is laid upon the Table, even so, and none otherwise, the Council of Nice saith, The Lamb of God is Laid upon the Table.  
The other Greek word, that M. harding holdeth by, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is, verily, or Truly: and that, in his judgement, soundeth no less, then Really, or Fleashely. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And thus, although he hunt like a wanton Spaniel, and range at riot, and beat up Butterflies, yet at the last he thinketh▪ he hath found somewhat.  
How be it, I marvel, he seeth no better his own error. For he might soon have known, that these two words, Truly, and fleshly, have sundry meanings: and that in the sense, that Christ spoke unto the jews, the one of them doth utterly exclude the other. For neither doth he, that eateth grossly, and sensibly with his teeth, eat Truly, and Verily, as Christ meant: nor doth he, that eateth Spiritually with his Faith, eat Grossly, and fleshly, as the Capernaites meant. Therefore it is great folly to say, verily, and fleshly, are all one thing. In deed, the Spiritual eating of Christ's Body by Faith, is the true eating: And he that Eateth the same most Spiritually, Eateth most truly. 
johan. 15.  Otherwise Christ saith, Ego sum vitis vera. I am the True Vine. S. Jerome 
Hieronym. in 2. ca Hieremi. li. 1.  calleth the Faithful people, Vitem Veram, The True Vine. Cyrillus calleth Christ, Verum Manna, The True Manna: S. Jerome saith, Nos ver● sumus unis Panis, We are Verily one Bread: 
cyril. li. 3. ca 24. in johan.  Origen saith, Apostoli verè erant Coeli, The Apostles verily were the Heavens. And to be short, they were wont to sing at the blissing of the Paschal Taper, 
Hieronym. ad Galat. ca 4.  Haec sunt festa Paschalia, in quibus verè Agnus occiditur. This is the Paschal Feast, wherein verily, and indeed the Lamb is slain. By these few examples, 
Origen. in Genes. ca 1. homi. 1. In Manuali.  both the difference bytwéene these two words, Truly, and fleshly, and also the slenderness of M. hardings Collection may soon appear. For, notwithstanding we do verily Eat Christ, yet it followeth not, that we do Grossly, and Naturally Eat him with our bodily mouths: and although Christ be verily meat, yet it followeth not, that he is therefore Really, and fleshly in the Sacrament. And therefore S. Augustine in this respect utterly removeth the natural office of the Body. 
Augustin. in johan. tractat. 26.  His words be plain, Quid paras dentem, aut ventrem? Crede, & manducasti. What preparest thou thy tooth, or thy belly? Believe, and thou hast Eaten. Again, Credere in eum, hoc est manducare Panem vivum. believing in him, is the eating of the Bread of life.   

M. harding. The .9. Division.  
And touching these terms, first. Verily, or (136) 
The .136. Untruth. For these terms ar● not all one.  which is all one, Really, and Substantially, me thinketh M. jewel should bear the more with us for use of the same, sith that Bucer himself, one of the greatest learned men of that side, hath allowed them: yea, and that after much writing against Luther in Defence of Zwinglius, and Oecolampadius by him set forth, and after that he had assured himself of the truth in this Article by Divine Inspiration: as most constantly he affirmeth with these words: 
In responsione ad Lutherum.  Haec non Dubitamus divinitus nobis, & per Scripturam revelata de hoc Sacramento. We doubt not (saith he) but these things concerning this Sacrament, be revealed unto us from God, and by the Scripture. If you demand, where this may be found: in the Acts of a Council holden between the Lutherans, and Zwinglianes, for this very purpose in Martin Luther's house at Wittenberg, in the year of our Lord .1536. you shall find these words: Audivimus D. Bucerum explicantem suam sententiam de Sacramento Corporis & Sanguinis Domini, hoc modo. Cum Pane, & Vino verè, & Substantialiter adest, exhibetur, & Sumitur Corpus Christi, & Sanguis. Et Sacramentali Vnione Panis est Corpus Christi: & porrecto Pane, verè adest, & verè exhibetur Corpus Christi. We have heard M. Bucer declaring his mind touching the Sacrament of the Body and Blood of our Lord, in this sort. With the Bread and Wine, the Body of Christ, and his Blood is present, exhibited, and received ver●ly, and Substantially. And by Sacramental Union, the Bread is the Body of Christ: and the Bread being given, the Body of Christ is verily present, and verily delivered.  
Though this opinion of Bucer, by which he recanted his former Zwinglian Heresy, be in sundry points false, and Heretical, yet in this he agreeth with the Catholic Church against M. jewels negative assertion, that the Body and Blood of Christ is present in the Sacrament Verily, that is, Truly, and Really, or in Deed, and Substantially: (137) 
The .137. Untruth, For the Ancient Fathers in this matter of the Sa●ram. spoke not so.  wherein he speaketh as the Ancient Fathers spoke long before a thousand years past.   

The B. of Sarisburie.  
Hitherto M. harding hath alleged neither Ancient doctor, nor Old Council, to serve his purpose. The first, that he can find, is Doctor Bucer, that died in Cambridge the fourth year of King Edward the Sixth, in the year of Our Lord .1551. Of his judgement herein I will say nothing. What reasons led him to yield to the other side for quietness sake, I remit it wholly unto God. But thus much I may well, and justly say, If M. harding could have found any other doctor, he would not thus have made his entry with M. Bucer.  
touching that brotherly, and sober Conference, that was between D. Luther, and D. Bucer, Philip Melan●thon, and other Godly learned men of Germany in the University of Wittenberg, I see no great cause, why M. harding should thus sport himself with it, and call it a Council. He might rather, and more justly have scofte at the vain Council of the Eight Special Chosen Cardinals holden in Rome under Pope Paulus the third, Anno D. 1538. 
Concilium se●●ctorū Cardinalium Romae. A●. 1538.  two years after that Conference at Wittenberg. For if he will compare voices, they of Wittenberg were more in number: If knowledge, they were better learned: if Purposes, they sought Peace in Truth, and the Glory of God: if Issue, God hath blessed their doings, and given force, and increase unto his Word, as it appeareth this day. His holy name be praised therefore for ever. But these Eight piked Cardinals, after great study, and long debating of the matter, espied out only such faults, as every Child might have soon found without study: and yet never redressed any of the same. If M. harding had been in the Apostles times, perhaps he would have made some sport at their Councils. For where, 
Augustin. Epist. 178. in Domo Anitiana.  or in what house assembled they together? What Bishop, or Pharisie was among them? Certainly S. Augustine had Conference, and Disputation with Pascentius the Arian at Hippo in the Private house of one A●●tius: and yet was never scoffed at for his doing. Thus there be ever some, that laugh, & storne at the repairing of Jerusalem. Origen 
Origen. in Cantica Canti. hom.  saith, Inimici Veritatis, videntes, sine Philosophia consurgere muros evangelii, cum irrisione dicunt, Hoc facilè posse destrui calliditate Sermonum, & per astutas fallacias. The enemies of the Truth seeing the walls of the Gospel rise without worldly Policy, say scornfully among themselves, All this by our crafty speech, and falsehood, will soon be overthrown. But he that sitteth in Heaven, will laugh them to scorn.   

M. harding. The .10. Division.  
Let Chrysostom for proof of this be in steed of many that might be alleged. 
In 26. cap. Mat●▪ Hom. 83.  His words be these. Nos secum in unam (ut ita dicam) Massam reducit, 
Christ maketh himself one with us: not with the Sacrament.  neque id fide solum, sed re ipsa Corpus suum efficit. By this Sacrament (saith he) Christ reduceth us (as it were) into one loumpe with himself, and that not by Faith only: but he maketh us his own Body in very deed, Re●psa: which is no other to say, then Really. 
* Untruth As afore.  The other adverbs, Corporally, Carnally, Naturally, be found in the Fathers not seldom: specially, where they dispute against the Arianes. And therefore it had been more convenient for M. jewel, to have modestly interpreted them, then utterly to have denied them. The old Fathers of the Greek, and Latin Church, deny that faithful people have an habitude, or disposition, Union, or Conjunction, with Christ only by Faith, and Charity, or that we are spiritually joined, and united to him only by hope, love, religion, obedience, and will: Yea further they affirm, that by the virtue and efficacy of this Sacrament duly, 
They proved the same by the Sacrament of Baptism, by faith, by the Birth of Christ etc.  and worthily received, Christ is Really, and in deed, communicated by true Communication, and participation of the Nature, and Substance of his Body and Blood, and that he is, and dwelleth in us truly, because of our receiving the same in this Sacrament. The benefit whereof is such, as we be in Christ, and Christ in us, 
johan. ●.  according to that he saith, Qui manducat meam carnem, manet in me, & ego in illo. who eateth my Flesh▪ he dwelleth in me, and I in him. The which dwelling, union, and joining together of him with us, and of us with him, that it might the better be expressed, and recommended unto us: they thought good in their writings to use the aforesaid adverbs.  
Hilarius writing against the Arianes, alleging the words of Christ. 17. john. Vt omnes unum sint, sicut tu Pater in me, & ego in te, ut & ipsi in nobis unum sint: That all may be one, as thou Father art in me, and I in thee, they also may be one in us: gooinge about by those words to show, that the Son and the Father, were not one in Nature, and Substance, but only in Concord and Unity of will: among other many and long sentences for proof of unity in substance, both between Christ and the Father, 
De Trinita. li. 8.  and also between Christ and us, hath these words. Si enim verè verbum caro factum est, & nos verè verbum carnem Cibo Dominico sumimus, quomodo non Naturaliter manner in nobis existimandus est, qui & Naturam Carnis nostrae iam inscparabilem sibi homo natus assumpsit, & Naturam Carnis suae ad Naturam aeternitatis sub Sacramento nobis Communicandae Carnis admiscuit: If the word be made flesh verily, and we receive the word being flesh in our lords meat verily: 
S. Hilade saith, Christ dwelleth Naturally in us: But not in the Sacrament.  how is it to be thought not to dwell in us naturally, who both hath taken the nature of our flesh now inseparable to himself, in that he is borne man, and also hath mingled the nature of his own flesh to the nature of his everlastingness under the Sacrament of his flesh to be received of us in the Communion? There afterward this word, naturaliter, in this sense that by the Sacrament worthily received, Christ is in us, and we in Christ naturally, that is, in truth of nature, is sundry times put, and rehearsed: who so listeth to read further his eight book De Trinitate, he shall find him agnize, 
* Not in the Sacrament: bu● in us.  Manentem in nobis carnaliter filium, That the Son of God (through the Sacrament) dwelleth in us Carnally, that is, in truth of f●eashe, and that by the same Sacrament, we with him, and he with us are united and knit together, Corporaliter, & inseparabiliter, Corporally, and inseparably: 
In lib. De vita Mosis.  for they be his very words. Gregory Nyssene speaking to this purpose, saith, Panis qui de Còelo descendit, non incorporea quaedam res est. Quo enim pacto res incorporea corpo●i cibus fiet●res verò quae incorporea non est, corpus omnino est. Huius corporis panem non aratio, non satio non agricolarum opus effecit, sed terra intacta permansit: & tamen pane plena fuit, quo famescentes, Mysterium virginis perdocti, facile saturantur. (138) 
The 138. Untruth. For Grego, Nysse●us in this place speaketh not one word of the Sacrament.  which words report so plainly the truth of Christ's Body in the Sacrament, as all manner of figure, and signification must be excluded And thus they may be englished. The bread that came down from Heaven, is not a bodiless thing. For by what mean shall a bodiless thing be made meat to a body? And the thing which is not bodiless is a body, without doubt. It is not earinge not sowing, not the work of tilers, that hath brought forth the Bread of this Body: but the earth which remained untouched, and yet was full of the Bread, whereof they that wax hungry, been thoroughly taught the Mystery of the Virgin, soon have thetre fill. Of these words may easily be inferred a Conclusion, that in the Sacrament is Christ, and that in the same we receive him Corporally, that is, in verity, and substance of his Body: For as much as, that is there, and that is of us received, which was brought forth and borne of the virgin Marie.  
Cyrillus that ancient Father and worthy Bishop of Alexandria, for confirmation of the Catholic Faith in this point, saith thus, 
In johan. lib. 10. cap. 13.  Non negamus recta nos Fide, Charitateque syncera Christo Spiritualiter coniungi: Sed nullam nobis Coniunctionis rationem secundum Carnem cum illo esse, id profecto pernegamus, idque à Diu●is Scripturis omninò alienum dicimus. We deny not, but that we are joined Spiritually with Christ, by right Faith, and pure Charity: but that we have no manner of joining with him according to the Flesh (which is one as to say Carnaliter, Carnally) that we utterly deny, and say, that it is not agreeable with the Scriptures▪ Again, least any man should think this joining of us, and Christ together to be (139) 
The .139. Untruth. For Christ● dwelleth in us; and 〈◊〉 are incorporate into him by Baptism &c. as shall appear.  by other means, then by the Participation of his Body in the Sacrament, in the same place afterward he saith further. An fortassis putat ignotam nobis Mysticae Benedictionis virtutem esse? Quae cum in nobis fiat, nun Corporaliter quoque facit Communicatione Corporis Christi, Christum in nobis habitare? What, troweth this Ariane Heretic perhaps, that we know not the virtue of the Mystical blessing? (whereby is meant this Sacrament) which when it is become to be in us, 
In us.  doth it not cause Christ to dwell in us Corporally by receiving of Christ's Body in the Communion? And after this he saith as plainly, that Christ is in us, Non habitudine solùm, quae per Charitatem intelligitur, verumetiam, & Participatione Naturali: not by Charity only, but also by Natural participation.  
The same Cyril saith in an other place, 
Lib. in. johan. 11: Cap. 26.  that through the holy Communion of Christ's Body, we are joined to him in Natural Union. Quis enim eos, qui unius Sancti Corporis unione in uno Christo uniti sunt, ab hac Naturali Vnione alienos putabit? Who will think (saith he) that they which be united together by the Union of that one holy Body in one Christ, be not of this Natural Union? He calleth this also a Corporal Union in the same book: and at length after large discussion, how we be united unto Christ, not only by Charity, and obedience of Religion, but also in Substance, concludeth thus: Sed de Vnione Corporali satis. But we have treated enough of the Corporal Union, Yet afterward in diverse sentences he useth these adverbs (140) 
The .140. Untruth. For here is not one word of presence in the Sacracrament.  (for declaring of the Verity of Christ's Body in the Sacrament) Naturaliter, Substantialiter, secundum carnem, Or Carnaliter, Corporaliter, As most manifestly in the .27. Chapter of the same book. Corporaliter filius per benedictionem mysticam nobis, ut homo unitur, Spiritualiter autem, ut Deus. The Son of God is united unto us Corporally, as man: and Spiritually, as God.  
Again, where as he saith there: Filium Dei natura Patri unitum Corporaliter, Substantialiterque accipientes, clarificamur, glorificamurque etc. We receiving the Son of God, united to the Father by nature Corporally, and Substantially, are clarified, and Glorified, or made Glorious, being made partakers of the Supreme Nature. The like saying he hath Lib. 12. cap. 58.  
Now this being, and remaining of Christ in us, and of us in Christ Naturally, and Carnally, and this uniting of us and Christ together Corporally, presupposeth a participation of his very Body, (141) 
The .141. untruth, joined with pernicious, and dangerous doctrine.  which Body we cannot truly participate, but in this Blessed Sacrament. And therefore Christ is in the Sacrament, Naturally, Carnally, Corporally, that is to say, according to the truth of his Nature, of his Flesh, and of his Body (142) 
The .142. Untruth. For Christ is likewise joined Corporally to us by the Sacrament of Baptism.  For were not he so in the Sacrament, we could not be joined unto him, nor he and we could not be joined and united together Corporally.  
divers other Ancient Fathers have used the like manner of speech: but none so much as Hilarius, and Cyrillus: (143) 
The .143. Untruth. For they neither understand so, nor write so.  whereby they understand, that Christ is present in the Sacrament, as we have said, according to the truth of his Substance, of his Nature, of his Flesh, of his Body and Blood.   

The B. of Sarisburie.  
Now at the last M. harding draweth near the matter, and bringth forth the Old Fathers with these very Terms, Really, Substantially, Corporally, Carnally, etc. and allegeth these few, as he saith, in steed of many, having in deed no more to bring. And although these Fathers speak not any one word, that is either denied by us, or any wise serveth to this purpose, yet he cunningely leadeth away the eyes of the Ignorant, with the show of Old Names, and like a jugglar, changeth the natural countenance of things, and maketh them appear, what him listeth.  
For, where as he hath taken in hand to prove, That Christ's Body is Really, and fleshly in the Sacrament, he finding his weakness, and want therein, altereth the whole case, and proveth that Christ's Body is Really, Fleashely, and Naturally within us. But this matter was not in question: and therefore needed no proof at al. Herein standeth the whole guile: and thus the simple is deceived. To this end M. harding so useth the words, and witness of these Holy Fathers, as Cacus the Outlaw sometime used Hercules keen: Because he cannot handsomely drive them forward, he taketh them by the tails, and pulleth them backward.  
But, because M. harding will hereof reason thus, If Christ's Body by mean of the Sacrament be Really, and Carnally in us: 
Christ dwelleth in us.  It is likely the same Body is also Really, and Carnally in the Sacrament. For answer hereunto, it shallbe necessary, first to understand, how many ways Christ's Body dwelleth in our Bodies, and thereby afterward to view M. hardings reason. Four special means there be, whereby Christ dwelleth in us, and we in him: His Nativity, whereby he embraced us: Our Faith, whereby we embrace him: The Sacrament of Baptism: and the Sacrament of his Body. By every of these means, Christ's Body dwelleth in our Bodies: and that not by way of Imagination, or by Figure, or Fantasy: but Really, Naturally, Substantially, fleshly, and in deed.  
And touching Christ's Nativity, S. bernard saith, 
Bernard. De Epiphan. Sermo. 1. Basilius in Apologia ad Caesarienses.  Corpus Christi de meo est, & meum est: Paruulus enim natus est nobis, & Filius datus est nobis. The Body of Christ is of my Body, and is now become mine: For a Babe is borne unto us: and a Son is given unto us. So saith S. Basile, Participes facti sumus Verbi, & Sapientiae per Incarnationem, & Sensibilem vitam. Carnem enim, & Sanguinem appellavit omnem illam Mysticam Conuersationem. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  We are partakers of the word, and of the wisdom (which is Christ) by his Incarnation, and by his Sensible life. For Flesh, and Blood he called all his Mystical Conversation. 
* In dictum Apostoli, Tunc etiam ipse filius subijcietur ei.  So saith Gregorius Nyssenus, Corpus Christi est omnis humana Natura, cui admixtus est. His Body is all mankind, whereunto he is mingled. And thus, Christ being in the womb of the Blissed virgin, became Flesh of our Flesh, & Bone of our Bones: And in that sense S. john saith, Verbum Caro factum est, & habitavit in nobis: The word was made Flesh, and dwelled in us. And therefore Christ calleth himself the vine, and us the Branches: S. Paul calleth Christ the Head, and us the Body: which be names of most near, and Natural Conjunction. 
Ephes. 5.   
touching Faith, 
johan. ●.  S. Paul saith, Christus habitat in Cordibus nostris per Fidem. Christ by Faith dwelleth in our Hearts: 
johan. 15.  And S. Peter saith, Hereby we are made partakers of the Divine Nature. 
Ephesi 4.  So saith Ignatius, By his Passion, and Resurrection, (that is, by our Faith in the same) we are made the Members of his Body. 
Colossen. 2.   
And notwithstanding by these means Christ be in us, 
Ephesi. 3.  and we in him, yet for as much as, 
2. Petri. 1.  both our life, and Faith is unperfit, as we daily desire God to amend our Life, 
Ignatius ad Trallian.  and to augment our Faith, even so we daily pray, that this Conjunction bytwéene Christ, and us may be increased, that Christ may come near, 
Ephesi. 4.  and near into us, and that we may grow into a perfit Man in him. And to this end God hath specially appointed us his holy Sacraments. 
Rom. 6.  And therefore S. Paul saith, 
Galat. 3.  concerning the Sacrament of Baptism, They, that are baptized, are planted into Christ: 
1. Corin. 12.  they have put Christ upon them: by one Spirit they are baptized into one Body. 
De Consec. Dist.  S. Augustine saith, Ad hoc Baptismus valet, ut Baptizati Christo incorporentur. 
4. Ad hoc.  This is the use of Baptism, that they, that be baptized, may be incorporate into Christ. 
De Ecclesiast.  Which word, Incorporari, he useth also in sundry other places, speaking of Baptism. 
Hierar. cap. 1.  In this respect Dionysius saith, Baptizati transimus in Deum. Being baptized, we are turned into God. And Pachymeres saith, We are graft into Christ, and made one nature with him by Holy Baptism. 
Pachymeres in Dionys. ca 4.   
Thus much may suffice to descry M. hardings slender argument. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  For, notwithstanding by the Sacrament of Baptism Christ be Naturally in us, yet may not he therefore conclude, that Christ is Naturally in the Sacrament of Baptism. Bonaventura saith well: Non est aliquo modo dicendum, quod Gratia continetur in Sacramentis essentialiter, tanquam aqua in vase. Hoc enim dicere, est erroneum. Sed dicuntur continere Gratiam, quia eam Significant. 
B●nauen. in 4. senten. Dist. 1. quae. 3.  We may not in any wise say, that the Grace of God is contained in the Sacraments, as Water in a vessel. For so to say, it were an error. But t●ey are said to contain God's Grace, because they signify God's Grace.  
But Chrysostom saith, Christ mingleth his Body with our Bodies, 
Christ mingled with us.  and driveth us, as it were, into one lump of dough with himself. This place would have stand M. harding in better steed, if Chrysostom had said, Christ mingleth his Body with the Sacrament, and driveth himself and it into one lump. For this is it, that should be proved. Neither will M. harding say, That, either Christ mingleth himself with us, or, we are made one lump of dowgh with him Simply, and according to the letter, and without Figure. Whereof, he seeth, it must needs follow, that much less is Christ's Body in the Sacrament, according to that, he would have the letter to sound, Plainly, Simply, or, as he saith, Really, and fleshly, and without Figure. It is a vehement, and a hot kind of speech, such as Chrysostom was most delighted with, far passing the common sense, and course of truth: and therefore he himself thought it necessary, to correct, & to qual●fie the rigour of the same, by these words, Vt ita dicam: which is, As it were, or, If I may be bold so to say. 
Anaclet. Epist 2.  In such phrase of talk Anacletus saith, In oleo virtus Spiritus Sancti invisibilis permista est: The invisible power of the Holy Ghost is Mingled with the Oil. 
Inter decret. Alexandri. 1.  And Alexander saith, In Sacramentorum Oblationibus Passio Domini miscenda est. The Passion of Christ must be Mingled with the Oblations of the Sacraments. So saith Gregorius Nyssenus of S. Steven, Gratia Sancti Spiritus permixtus, & contemperatus, per illum sublatus, 
Gregor. Nissen. De S. Stephano.  & evectus est ad contemplationem Dei. S. Steven being Mingled, and Tempered with the Grace of the Holy Ghost, was by him avanced, and taken up to the sight of God. These, and other such like sayings of holy Fathers, may not be hardly pressed according to the sound of the letter: but rather must be gently expounded, and qualified, according to the sense, and meaning of the writer.  
Chrysostom's purpose was, by this word, Massa, which in this place signifieth a lump of dowgh, to make resemblance unto these words of S. Paul, 
Corinth. 10.  We are one Loaf, and one Body: And by such Majesty of speech, the more to quicken, and lift up our spirits, and to cause us thereby the better to consider that wonderful Conjunction, and knitting, that is between Christ and us, whereby either is in other, he in us, and we in him: and that even in one person: in such sort, as he is neither in the Angels, nor in the archangels, nor in any other power in Heaven. And therefore S. Paul saith, The Angels he took not: 
Ad Hebraeos. 2.  but he took the seed of Abraham. But this wonderful Conjunction, and, as Chrysostom calleth it, this mixture is wrought, not only in the holy Mysteries, but also in the Sacrament of Baptism. And in that sense Leo saith, Susceptus à Christo, 
Leo Sermone. 14.  Christumque suscipiens, non est idem post Lavacrum, qui ante Baptismum fuit: Sed Corpus Regenerati fit Caro Crucifixi. 
De passione.  A man received of Christ, and receiving Christ (in Baptism), is not the same after Baptism, that he was before: But the Body of him, that is Regenerate, is made the Flesh of him, that was Crucified. 
Augustin. in johan. tractatu. 21.  Likewise S. Augustine saith, Ergo gratulemur, & agamus gratias, non solùm nos Christianos' factos esse, sed etiam Christum. Intelligitis, Fratres, Gratiam Dei super nos: Capitis: Admiramini: gaudete: Christus facti sumus. Si enim ille Caput est, & nos membra, totus ille homo, & nos: Let us rejoice, and give thanks, that we are not only made Christian men, but also made Christ. Brethren ye understand the Grace of God, that is upon us. Ye understand it: Ye wonder at it: Rejoice ye: we are made Christ. For if he be the Head, and we the members, both he and we are one whose man.  
Now, gentle Reader, as Leo saith, our bodies by Baptism are made Christ's Flesh: as S. Augustine saith, we are made Christ himself: and as Gregory Nyssene saith, S. Steven was Tempered, and Mingled with the Grace of the Holy Ghost: even so, & in the same sense Chrysostom saith, We are made one Lump of dowgh with Christ, and Christ hath tempered, and mingled himself with us. These things considered, the force of M. hardings reason must needs fail. Certainly Prsmasius saith, 
Primasius in. 1.  As the breaking of this bread is the partaking of the Body of Our Lord, even so the Bread of Idols is the partaking of Devils. 
Corinth. 11.  And addeth further, Si de eodem pane manducamus, quo Idololatrae, unum cum illis Corpus efficimur. If we eat of one Bread with Idolaters, we are made one Body with them.  
These other three authorities, of Hilary, Gregory Nyssene, and Cyril, may well be discharged with one answer: saving that Gregory Nyssene an old writer, 
Gregorius Nissenus.  newly set abroad with sundry corruptions, is brought in only to make a show, not speaking any one word, neither of Christ's Natural dwelling in us, nor of the Sacrament. His purpose was only to speak of Christ's Birth, and of that Body, which he received of the Blissed Virgin: which was not a shadow, or a fantasy, but Real, fleshly, and in deed. And in like manner of speech S. Jerome saith, 
Hieronym. in isaiah. cap. 62.  Triticum, de quo Panis Coelestis efficitur, illud est, de quo loquitur Dominus, Caro mea verè est cibus: The wheat whereof the Heavenly Bread is made, is that, of which Our Lord saith, My Flesh is meat in deed. And to this purpose Amphilochius saith, 
Cyrillus in ApoIogetico.  as he is alleged by Cyrillus, Nisi Christus natus fuisset Carnaliter, tu natus non fuisses Spiritualiter. unless Christ had been borne Carnally, thou hadst not been borne Spiritually. Touching Gregorius Nyssenus, as he saith, Christ is made our Bread, So he saith likewise in the same place, 
Grégori. Nyssenus in vita Mosis.  Quicquid assumenti conveniens sit, in id mutatur. Fit perfectioribus solidus cibus, inferioribus olus, infantibus lac. What so ever thing is convenient for the receiver, into the same thing Christ turneth himself. He becometh strong meat unto the perfit: Herbs unto the weak: and Milk unto Children. And as Christ is Herbs, or Milk, even so, and none other wise, he is Bread, or Flesh. Neither will this Ancient Father agree unto M. hardings error, That we cannot receive Christ's Body, but only in the Sacrament. For even in the same plac● he holdeth the contrary. 
Ibidem.  His words be these, Qui abundanter ex Apostolicis fontibus biberit, is iam totum recepit Christum. Who so hath abundantly drunken of the Apostles springs, hath already received whole Christ. The argument, that M. harding gathereth hereof, must needs stand thus: Christ was borne of the Virgin, Ergo, his Body is Really, and fleshly in the Sacrament. This Conclusion is but childish: Yet if he conclude not thus, he concludeth nothing.  
The greatest weight of this matter lieth upon two Old Fathers, Cyril, and Hilary. 
Hilarius de Trinitate li. 8.  For Hilary saith, We receive Christ, verè sub mysterio, verily under a mystery: And either of them useth these terms, Carnally, Corporally, Naturally: and that not once, or twice, but in sundry places. The authorities be great: the words be plain. But God be thanked, these places be common, and not unknown. And for answer of the same, once again remember, good Christian Reader, that notwithstanding M. harding have found in these two Fathers, that Christ's Body is Corporally, and Naturally in us, yet hath he not hitherto found that thing, that he sought for, neither in these Fathers, nor in any other: that is, that Christ's Body is Naturally, or Corporally in the Sacrament. Wherefore I much marvel, that either he would avouch this matter so strongly, finding himself so weak: or else thus vainly dally, and show one thing for an other, and deceive his Reader.  
That we verily, and undoubtedly receive Christ's Body in the Sacrament, it is neither denied, 
Augustin. in Psalm. 103.  nor in question. S. Augustine saith, Panis est Cordis: Intus esuri: intus siti. It is the Bread of the heart: Hunger thou within: thirst thou within. And the thing, that is inwardly received in Faith, and in Spirit, is received verily, and in deed. 
Bernard. super. Missus est Gabriel. Sermo. 3.  S. bernard meant no falsehood when he said, Lavemur in Sanguine eius. Let us be washed in the Blood of Christ. notwithstanding he meant not, that our bodies Really, and in deed should be washed with the Blood of Christ. And whereas S. Augustine saith, 
Corporally, Naturally.  Quid paras dentem, & ventrem? 
Augustin. in johan. Ca 6. tracta. 26.  Crede, & manducasti: What preparest thou thy tooth, and thy belly? Believe, and thou hast eaten: We may not think, that he meant any fantastical, or false eating: notwithstanding he utterly refuseth in this behalf, both the teeth, & the belly, and all other office of the body. And therefore Cyrillus saith, Sacramentum nostrum hominis manducationem non asserit, mentes credentium ad crassas cogitationes irreligiosè introducens. 
Cyrillus ad obiectiones Theodoreti.  Our Sacrament teacheth us not to eat a man (with the material mouth of our Body) in ungodly sort leading the minds of the Faithful unto gross cogitations. It is a holy Mystery, and a Heavenly action, forcing our minds up into Heaven, & there teaching us to eat the Body of Christ, & to drink his Blood: not outwardly by the service of our Bodies: but inwardly by our Faith, and that verily, & in deed. The truth hereof standeth not in any Real, or Corporal Presence, but, as Hilarius saith, in a Mystery, which is, in a Sacrament: whereby outwardly, & unto our senses, we express the thing in our Bodies, that must be wrought inwardly in our minds. 
Dionysi. Ecclesiast. hierar. ca 2.  For this cause Dionysius saith, Regeneratio naturali illa purgatione, quae fit per aquam, Corporali quodam modo denuntiat animae purgationem. Our Regeneration, which we have in Baptism, by that Natural Purgation, that is wrought by Water, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in a certain Bodily sort teacheth us the purgation of the mind. Thus are we truly washed with Christ's Blood in that Holy Mystery of Baptism: thus are we truly, & in deed feed with Christ's Body in the Holy Mystery of his Supper. And albeit Christ be in neither of these Mysteries in Bodily, & fleshly Presence, yet doth not the thing any wise hinder, either the Substance of that holy Mystery, or the Truth of our receiving. 
Augustin. de verbis Apostoli. Sermon. 16.  And for the cause S. Augustine saith, Non fallit nos Apostolus, qui dicit, Christum habitare in cordibus nostris per Fidem. In te est▪ quia ipsa fides in te est. The Apostle deceiveth us not, in saying, that Christ dwelleth in our hearts by Faith. He is in thee (not Really▪ or Bodily, but) because his Faith is within thee. M. harding will Reply, This cannot suffice. For Cyril, & Hilary say, That Christ, not only by Faith, but also Corporally, Carnally, and Naturally is within us. These words in their own rigour, without some gentle Construction, seem very hard. 
Hilarius li. 8. d● Trinitate.  Even so Hilarius in the same Book of the Trinity saith, That we are one with God the Father, and the Son, not only by Adoption, or Consent of mind, but also by Nature: 
Non tantùm adoptione, aut consensu, sed etiam natura.  Which saying, according to the sound of the letter, cannot be true. Therefore the Fathers have been feign to expound, & to mollify such violent & excessive kinds of Speech. Chrysostom, where he saith, We are made one lump w●th Christ, addeth, as it is said before, his correction withal, Vt ita dicam, As it were, or, If I may use such manner of Speech. 
Chrysostom. in Matthae. hom. 83  In like manner saith S. Augustine, Qui in Christum credit, credendo in Christum venit, & in eum Christus, & quodammodò unitur in eum, & membrum in Corpore eius efficitur. 
Augustin. De Verbis Domini Secun. johan. Sermon. 60.  He that believeth in Christ, by believing cometh into Christ, and Christ into him, and, after a certain manner, is united unto him, and made a member in his Body. In a manner, he saith, but not according to the force of the letter. Again he expoundeth this word, Corporaliter, in this wise, Non umbraliter, sed verè, & solidè. Not, as in a shadow, but truly, and perfitly. 
Augustin. in Psalm. 67.  So Cyrillus expoundeth his own meaning. Naturalis unio non aliud est, quàm vera. Natura sumus filii irae, id est, verè. Natural Union is nothing else, but a true Union. we are by Nature the Children of Anger, that is, we are in deed, and truly the Children of Anger. 
Cyril●us in Apologetico ad Anathem. 3. Ephesi. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  In which sense S. Paul saith, Gentes factae sunt Cohaeredes, & Concorporales, & Comparticipes promissionis in Christo jesu: The Heathens are become Coenheretours, Concorporal, and partakers of the promise in Christ jesu. Thus much of these words Corporally, Naturally etc. Whereby is meant a full perfect spiritual Conjunction, excluding all manner of Imagination, or Fantasy: not a Gross, and fleshly being of Christ's Body in our Bodies, according to the appearance of the letter. Otherwise there must needs follow this great inconvenience, that our Bodies must be in like manner Corporally, Naturally, and fleshly in Christ's Body. For Hilarius saith, 
Hil. De Tri. li. ●. Cyril. in Ioha●▪ li. 10. ca 13.  Nos quoque in eo sumus Naturaliter; We also are Naturally in him: and Cyrillus, as he saith, Christ is Corporally in us: so he saith, We are Corporally in Christ.  
Further, that we be thus in Christ, and Christ in us, requireth not any Corporal, or Local Being, as in things Natural. We are in Christ sitting in Heaven: and Christ sitting in Heaven is here in us, not by a Natural, but by a Spiritual mean of Being. 
August de Trinit. li. 6.  S. Augustine saith, Postquam ex morruis Resurrexit, & Ascendit ad Patrem, est in nobis per Spiritum. After that Christ is Risen from the dead, and Ascended unto his Father, he is in us by his Spirit. 
Basilius de Sancto Baptismate.  Which saying agreeth well with these words of S. Basile, Paulus ait, Si quis Spiritum Christi non habet, hic non est eius. Deinde addit, Si tamen Christus sit in vobis: ac si diceret, Si Spiritus Christi sit in vobis. S. Paul saith, If any man have not the Spirit of Christ, he is not of him. He addeth further these words, If Christ be in you: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which is as much, as if he had said, If the Spirit of Christ be within you. So likewise S. Augustine imagineth Christ to say unto Marry Maudlin, Ascendam ad Patrem meum: tum tange me. I will Ascend up unto my Father: then touch thou me: Meaning thereby, that distance of place cannot hinder Spiritual touching. 
August. Sermo de Tempore. 153.  Again S. Augustine imagineth, Christ thus to say unto the people, Qui venit ad me, incorporatur mihi. He that cometh unto me, is Incorporate into me. 
August. in johan. tractat. 25. 1. Corinth. 13.  He addeth of his own, Veniamus ad eum: jutremus ad eum: Incorporemur ei: Let us go unto him: let us entre unto him: let us be Incorporate into h●m: Thus, notwithstanding Christ were in Heaven, and distant in place, yet was he present in S. Paul: for so S. Paul himself saith, Will ye have a trial of Christ, that speaketh within me? This Conjunction is Spiritual, and therefore needeth not, neither Circumstance of Place, 
Cyprian. De Coena Domini.  nor Corporal Presence. Likewise S. Cyprian saith, Nostra & Christi Coniunctio, nec miscet Personas, nec unit Substantias: sed affectus consociat, & confoederat voluntates. The Conjunction, that is between Christ and us, neither do the mingle Persons, nor unite Substances: but it doth knit our affects together, and join our wills. Yet notwithstanding, the same Conjunction, because it is Spiritual, true, full, and perfit, therefore is expressed of these Holy Fathers by this term, Corporal: which removeth all manner light, and Accidental joining: and Natural, whereby all manner Imagination, or Fantasy, and Conjunction only of Will, and Consent is excluded: not that Christ's Body is Corporally, or Naturally in our Body, as is before said: no more than our Bodies are Corporally, or Naturally in Christ's Body: but that we have Life in us, & are become Immortal, because by Faith, and Spirit, we are partakers of the Natural Body of Christ. M. harding saith, We are thus joined unto Christ, and have him Corporally within us, only by receiving that Sacrament, & by none other means. This is utterly untrue, as it is already proved, by the Authorities of S. Augustine S. Basile, Gregory Nazianzene, Leo, Ignatius, bernard, and other holy Fathers: neither doth either Cyrillus, or Hilary so avouch it. Certainly, neither have they all Christ dwelling in them, that receive the Sacrament: nor are they all void of Christ, that never received the Sacrament. Besides the vntru●th hereof, this Doctrine were also many ways very uncomfortable. For what may the godly father think of his Child, that being baptized, departeth this life, without rec●iuinge the Sacrament of Christ's Body? By M. hardings Construction, he must needs think, His child is damned: for that it had no Natural Participation of Christ's Flesh, without which there is no Salvation: which Participation, as M. Harding assuereth us, is had by none other means, but only by receiving of the Sacrament. 
Chrysost. in Epist. ad Eph. si. ●om. 20.  Yet S. Chrysostom saith, In the Sacrament of Baptism we are made Flesh of Christ's Flesh, and Bone of his Bones.  
For better trial hereof, understand thou, gentle Reader, that both Cyrillus, and Hilarius, in those places dispute against the Arians, whose error was this, that God the Father, and the Son are one, not by Nature, but only by Will, and Consent. Against them Hilarius reasoned thus,  
Christ is as really joined unto the Father, as unto us. 
Naturally Corporally.  
 But Christ is joined unto us by Nature: 
 Therefore Christ is joined to God the Father by Nature.  
The Minor, 
Hilari. de Tri●nitat. lib. 8.  that is, That Christ is joined unto us by nature, he proveth thus. We are joined unto Christ by Faith, that is, by the nature of one Faith, and that is to say, Naturally: Likewise he saith, 
Per Naturam unius Fidei, id est, naturaliter. Eiusdem Regeneratione Naturae.  We are joined unto Christ by the Regeneration of one Nature: And again, We are joined to Christ by the Nature of one Baptism: Hereof he Concludeth: Therefore are we Naturally joined unto him. Thus it appeareth by S. Hilary, we may have Christ Naturally within us, by three other sundry means: and therefore not only, as M. harding holdeth, by receiving of the Sacrament. And like as Christ is naturally, Corporally, and Carnally in us by Faith, by Regeneration, and by Baptism: even so, and none otherwise, he is in us by the Sacrament of his Body. 
Per Naturam eiusde Baptisms.  In which Holy Mystery Christ is joined unto us Corporally, as being man, because we are feed in deed, and verily with his Flesh: and Spiritually is joined to us, as God.  
Thus much unto Cyrillus, and Hilarius: in whom M. harding is not yet able to find, that Christ's Body is either Corporally received into our Bodies: or Corporally present in the Sacrament: which was the only thing, that M. harding hath here taken in hand, and should have proved: and now not having proved that, notwithstanding all this great a do, hath proved nothing.  
But he saith, It had been more convenient, rather modestly to have interpreted these words, than thus utterly to have denied them. verily, perhaps it were so for him, that can make somewhat of nothing: and devise a Commentary without a Text: and imagine Constructions, as M. harding doth, of words, that were never spoken.  
Hereof M. harding gheasseth thus,  
These Fathers say, That Christ is Naturally, and Corporally in us: Ergo, it is likely their meaning was, that Christ is Naturally, and Corporally present in the Sacrament. This reason is very simple: For notwithstanding Christ were Naturally within our bodies, yet the like Being in the Sacrament would not follow. But this argument would conclude the contrary, and hold better, in this wise. 
Christ's Body is not Naturally, or Corporally present within us. 
 Therefore, much less it is Corporally present in the Sacrament.    

M. harding. The. II. Division.  
And the Catholic Fathers, 
All these were very young Fathers.  that since the time of Berengarius have written in defence of the truth in this point, using these terms sometimes for excluding of Metaphors, Allegories, Figures, and Significations only, whereby the Sacramentaries would defraud faithful people of the truth of Christ's precious Body in this Sacrament: do not thereby mean, that the manner, mean, or way, of Christ's Presence, dwelling, union, and conjunction with us, and of us with him, is therefore Natural, Substantial, Corporal, or Carnal: but they, and all other Catholic men confess the contrary, that it is far higher, and worthier, supernatural, supersubstantial, invisible, unspeakable, special, and proper to this Sacrament, True, Real, and in deed notwithstanding: and not only Tropical, Symbolical, Metaphorical, Allegorical: not Spiritual only, and yet spiritual: not figurative, or significative only. And likewise concerning the manner of the presence, and being of that Body and Blood in the Sacrament, they and we acknowledge and confess, that it is not Local, Circumscriptive, definitive, or Subiective, or Natural, but such, as is known to God only.   

The B. of Sarisburie.  
These Doctors lived within these two, or three hundred years, and are such, as M. harding thought not worth the naming. Their Doctrine in these cases is very unsavoury, and without comfort. Generally they hold, that Christ's Body remaineth no longer in our Bodies, but only until the forms of the Bread, and Wine begin to alter. Some others say, that assoon as our teeth touch the Bread, straight ways Christ's Body is taken up into Heaven. The words be these: 
De Conse. dist. 2.  Cerrum est, quod quàm citò Species dentibus teruntur, tam citò in coelum rapitur Corpus Christi. 
Tribus gradibus. In Glosa.  This Doctrine notwithstanding, they say, That Christ is Naturally, and Corporally within us. Here may a man say unto M. harding, as he did before to the Arian Heretic: 
The absurdities of M. Harding'S Doctrine.  What, troweth M. harding, or his New Doctors, that Christ cometh to us from Heaven, and by and by forsaketh us? Or, that we eat Christ, and yet receive him not? Or, that we receive Christ, and yet have him not? Or, that Christ is Corporally within us, and yet entereth not? Is this Christ's natural being in us? Is this the Vert●e of the Mystical Benediction? Is this the meaning of these holy Fathers? Or troweth M. harding, that holding, and maintaining such absurdities, his Reader, be he never so simple, will believe him?  
Last of all, to declare the manner of Christ's Presence in the Sacrament, he saith, it is not Local, not Circumscriptive, not definitive, not Subiective. By these terms his Reader may rather wonder at his strange Divinity, and Eloquence, than well conjecture, what he meaneth. And as it appeareth, he himself is not yet able to conceive his own meaning. For thus he saith, This Presence is known to God only. Then it followeth, M. harding knoweth it not. And so this Article at last is concluded with an Ignoramus. How be it the Old learned Fathers never left us in such doubts. 
De Conse. dist. 2.  Emissenus saith, as it is before alleged, 
Quta Corpus.  Praesens est in Gratia: Christ is Present by his Grace: S. Augustine saith, Est in nobis per Spiritum: Christ is in us by his Spirit. 
Augustin. de Trinita.  Likewise again he saith, Non hoc Corpus, quod videtis, manducaturi estis: Sacramentum aliquod vobis trado. 
Augustin. in Psalm. 98.  Ye shall not eat this Body, that ye see. It is a certain Sacrament, that I deliver you. Thus the Holy Fathers say, Christ is Present: not Corporally, Carnally, Naturally: but, as in a Sacrament, by his Spirit, and by his Grace.  
FINIS.    

THE SIX THE ARTICLE, OF BEING IN MANY PLACES.  

The B. of Sarisburie.  
Or that Christ's Body is, or may be in a thousand places, or more at one time.   

M. harding. The .1. Division.  
(144) 
The .144. Untruth, for none of the ancient Fathers ever knew this miracle.  Among the miracles of this blessed Sacrament, one is, that one, and the same body, may be in many places at once, to wit, under all consecrated hosts. As for God, it is agreeable to his Godhead to be every where, Simpliciter, & propriè. But as for a creature, to be but in one place only. But as for the body of Christ, (145) 
The .145. Untruth. And a Doctrine hitherto seldom heard of.  it is after a manner bytweene both. For where as it is a creature, It ought not to be made equal with the creator in this behalf, that it be every where. But whereas, it is united to the Godhead, herein it ought to excel other bodies, so, as it may in one (146) 
The .146. Untruth. For, notwithstanding the Body of Christ be joined with the Godhead, yet it remaineth still a creature.  time be in more places under this holy Sacrament. For the uniting of Christ's natural body unto the almighty Godhead, duly considered, bringeth a true Christian man in respect of the same, to forsake reason, and to lean to Faith, to put apart all doubts, and discourses of humane understanding, and to rest in reverent simplicity of belief.  
Thereby through the holy Ghost persuaded, he knoweth, that although the Body of Christ be natural, and humane in deed, yet, through the union and conjunction, many things be possible to the same now, that to all other bodies be impossible: 
Matth. 14.  as to walk upon waters, to vanish away out of sight, 
Luc. 24.  to be transfigured and made bright as the Son, to ascend up through the Clouds: 
Matth. 17.  and after it became immortal, death being conquered, to rise up again out of the grave, and to entre through doors fast shut. 
Luc. 24.  Through the same faith, he believeth, and acknowledgeth, that (147) 
The .147. Untruth, For Christ uttereth no such word: and Faith without God's Word is no Faith.  according unto his word, 
Act. 1.  by his power it is made present in the blessed Sacrament of the Aultare, 
Matth. 28.  under the form of Bread and wine, where so ever the same is duly consecrated, 
johan. 20.  according unto his institution in his holy supper: and that not after a gross, or carnal manner, but spiritually, and supernaturally, and yet substantially, not by local, but by substantial presence: not by manner of quantity, or filling of a place, or by changing of place, or by leaving his sitting on the right hand of the Father, but in such a manner, as God only knoweth, and yet doth us to understand by faith the truth of his very presence, far passing all man's capacity, to comprehend the manner how.  
Where as some against this point of belief do allege the article of Christ's ascension, and of his being in heaven at the right hand of God the Father, bringing certain texts of the scriptures pertaining to the same, and testimonies of ancient Doctors signifi●inge Christ's absence from the earth: It may be rightly understanded, that he is verily both in heaven at the right hand of his Father, in his visible and corporal form, very God and man, after which manner he is there, and not here, and also in the Sacrament invisibly, and spiritually, both God and man in a mystery: so as the granting of the one may stand without denial of the other, no contradiction found in these beings, but only a distinction in the way, and manner of being.   

The B. of Sarisburie.  
Having somewhat largely answered the five first Articles, wherein seemed to lie the greatest weight, I trust, I may now the more slightly pass over the rest. Herein M. harding seemeth in words thoroughly to yield unto us without exception. For where as the question is moved of the being of Christ's Body in a thousand places, or more, his answer is, that Christ's Body is Local only in one place, and so cannot be in a thousand places, but only in one place at one time. How be it, thus saying, he swerveth much from the Old Fathers, whose words, as it shall appear, sound far otherwise.  
Further, for the better understanding hereof, it shall behove thee, gentle Reader, to understand, that touching the Body of Christ, 
Errors touching Christ's Body.  there have been sundry great errors raised, and maintained in the Church of old time, and that not only by Heretics, 
Augustin. ad Q●●duultdeū.  but also by holy learned Fathers. The Manichees healed, that Christ had only a fantastical Body, without any material Flesh, Blood, or bone, in appearance, and in sight somewhat, but in very deed, and in substance, nothing. 
Leo Epist. 95.  Eutyches healed, that Christ's Body after his Incarnation, was made equal with his Divinity: 
Epistola Flaviani ad Leonem.  an error much like unto this, that is now maintained by M. harding. S. Hilary healed, that Christ received no Flesh of the Blissed Virgin, 
Hilarius de Trinitate li. 10.  but brought the same from Heaven: and, that his Body was impassable, & fealte no more grief, when it was stricken, than water, fiere, or air, when it is divided with a knife. 
Theodoret. De Fabulis H●reticorum li. 2.  Theodoretus saith, that the Heretics called Helces●ei healed, that there be sundry Christ's, two at the least: the one dwelling in heaven above, the other in the world here beneath. All these, and other such like errors, and Heresies grew only of admiration, and reverence towards Christ's Divine Nature: and the Authors, and Maintainers of the same, leaving reason, according to M. hardings counsel, and cleaving wholly to their imagination, which they called Faith, were far deceived.  
But M. harding layeth the foundation hereof upon a Miracle: whereof notwithstanding, touching this gross, and fleshly Presence, he hath no manner warrant, neither in the Scriptures, nor in any of the Holy Fathers. As for that, is alleged of Chrysostom, and Basile, it is to a far other purpose, as shall appear, and may soon be answered. S. Augustine wrote three special Books, 
Augustin. de Mirabilibus Sacrae Scripturae ●om. 3. Nazianzea.  namely of the Miracles of the Old, and New Testament: and Gregory Nazianzene wrote in like sort of the same: yet did neither of them both ever make mention of this Miracle. And albeit this kind of reasoning, Ab authoritate negatiuè, in such cases imply no great necessity, yet must it needs be thought either great negligence, or great forgeatfulnes, writing purposely, and namely of Miracles, to leave out untouched the greatest Miracle. Certainly, S. Augustine hereof writeth thus: 
Augustin. de Trinit. li. 3. c. 10.  Quia haec hominibus nota sunt, quia per homines fiunt, honorem, tanquam religiosa, habere possunt: stuporem, tanquam mira, non possunt. These things, (speaking of the Sacrament of Christ's Body) because they are known unto men, and by men are wrought, may have honour, as things appointed to Religion: but wonder, as things marvelous, they cannot have. Thus S. Augustine overthroweth M. hardings whole foundation: and saith, that in his great Miracle, there is no wonder, or Miracle at al.  
He saith further, It is agreeable to the godhead, to be every where, Simpliciter, and Propriè: For a creature, it is agreeable to be in one place. But as for the Body of Christ, he saith, it is after a manner between both. This is the whole countenance of this matter. And this whole place M. harding hath borrowed even word by word out of Gerson. 
Gerson contra Floretum.  But where as he addeth, That the Body of Christ, as it is united unto the godhead, may be at one time in sundry places, he should have remembered, that this is an old error, long sithence reproved, and condemned by S. Augustine, 
Augustinus ad Dardanum. Epis. 57  and other learned Fathers. S. Augustine saith thus: Cavendum est, ne ita Divinitatem astruamus Hominis, ut veritatem Corporis auferamus. Non est autem consequens, ut, quod in Deo est, ita sit ubique, ut Deus. We must beware, that we do not so maintain the Divine Nature of Christ being man, that we take away the Truth of his Body. Neither doth it follow, that the thing, that is in God, is therefore everywhere, as God is. S. Augustine's words be plain, that who so saith, The Body of Christ is every where (or in infinite places at one time, which is all one thing, the reason, and miracle being like) utterly denieth the verity of Christ's Body.  
But what a fantasy is this, That Christ's Body is, neither the Creator, nor a Creature, but, as it is here avouched, after a manner between both? 
A mean between Both.  Who ever would warrant this Doctrine, but that Old Heretic Abbate Eutyches? verily S. Augustine saith, Omnis substantia, quae Deus non est, Creatura est: & quae Creatura non est, Deus est. Et quod Deo minus est, 
In libro Sententiarum Prosperi.  Deus non est. Every Substance, that is not God, is a Creature: and that is not a Creature, is God: and, what so ever is less than God, is not God. Here S. Augustine knoweth a Creator, and a Creature: but M. hardings mean between both, he knoweth not. Leo writing against Eutyches, of whom M. harding seemeth to have received this learning, writeth thus: 
Leo Epist. 95. ad Leonem August.  Emergunt alij, qui Carnem Domini, & Diuini●atem dicunt unius esse Naturae. Quae tantum Sacrilegium inferna vomuere? Tolerabiliores sunt Ariani, etc. Up there start others, that say, The Flesh of Christ, and his Divinity are both of one Nature. What Helle hath powered us out such wicked sacrilege? The very Arianes are more to be borne withal, than these men. S. Augustine saith, 
Augustin. Epis. 57  Quod ad Hominem attinet, Creatura est Christus. Christ, as concerning his Manhood, is (not a mean between both, but) a Creature. Again he saith, Duas Substantias, id est, Naturas esse fatemur: Divinitatis, scilicet, & Humanitatis: 
De verbis Domini in evangelio Secundum johan, ca 58.  Creatricis, & Creatae: quae tamen substantiae, non confusae, sed unitae, atque in una, eademque Persona inseparabiles, & in sua semper proprietate manentes. We confess, there are in Christ two Substances, or Natures: The one, of the Godhead, the other, of the manhood: The one of the Creator, the other of the Creature: Which Substances notwithandinge, are not Confused, but United, and in one self same Person inseparable, and remaining ever more in their own Properties. The like writeth Leo, Cyrillus, Gelasius, and all the rest of the Old Learned Fathers. Therefore M. harding was much overseen, either to teach the people, that Christ's Body is neither the Creator, nor the Creature, but a mean between both: or else to say, that the same Body, being united unto the godhead, may therefore be in sundry places at one time. Herein rested the old Heresy of Eutyches. For thus Flavianus writeth of him: 
Flavianus ad Leonem.  Corpus Domini Humanum quidem vocat: tamen negat esse nobis Consubstantiale. He calleth the Body of our Lord, a Man's Body: but yet he saith, it is not one in Substance with our bodies.  
But M. harding replieth, Christ's Bodies is now become Immortal, and Glorious. This is most true, and without all question. How be it, it may please him to remember, that, when Christ ministered the holy Communion to his Disciples, his Body was then Mortal, and subject to Death, and other injuries, and not Glorious. Therefore if Christ's Body in the Sacrament be Immortal, and Glorious, it must follow, that, for that present, Christ had two manner Bodies: the one Mortal, the other Immortal: the one Glorious, the other not Glorious. Thus M. hardings Rules and Examples match not together.  
He addeth further, Christ's Body walked upon the waters: vanished out of sight: ascended through the Clouds: and entered through the doors being fast shut, etc. These were the reasons, that deceived the Old Manichees. I marvel, that M. harding, being, as he saith, lately become a professor of the Catholic Faith, would found the whole substances of his Doctrine upon Heretics. Touching the special trust, that the Manichees reposed in this argument, 
Hieronym i●. Psalm. 119.  S. Jerome writeth thus: Cum dicit Manichaeus, & similis Manichaeorum, Dominus non Resurrexit in Corporis Veritate, &, ut scias, non fuisse verum Corpus, clausis ingressus est ostijs, nos quid dicemus? Domine libera animam meam a labijs iniquis, & a lingua dolosa. When the Manichee, or any other like the Manichees, saith, The Lord arose not again in the Truth of his Body, and for proof thereof, saith thus, He entered in, when the doors were shut, what then shall we say? Even thus, O Lord, deliver my soul from wicked lips, and deceitful tongues. Here we see, M. harding is driven to seek upon old condemned Heretics, and to borrow their weapons: wherefore it shallbe good to follow S. Hieromes counsel, and to say, O Lord deliver my soul from wicked lips, and deceitful tongues.  
Likewise S. Ambrose saith, The Apostles of Christ, 
Ambrosi. in Lucam li. 10. ca 24.  by the same manner of reasoning, were deceived. For upon that, Christ entered, the gates being shut, he writeth thus: Denique conturbati Discipuli aestimabant, se Spiritum videre. Et ideò Dominus, ut speciem nobis Resurrectionis ostenderet, palpate, inquit, et videte, quia Spiritus Carnem, & Ossa non habet: sicut me videtis habere. The Disciples being astoned, thought they saw a Spirit, or a Fantasy. Therefore the Lord, to show a token of his Resurrection, said unto them, feel, and see: for a Spirit, or Fantasy, hath not Flesh and Bone, as you see, that I have. Now, if these arguments were able to deceive the Apostles of Christ, it is not impossible, but they may likewise deceive M. harding. Chrysostom saith, 
Chrysost. in homilia De johan. Baptisia.  Clausa erant ostia, & ingressus est jesus: Non erat phantasma: Non erat Spiritus: Verè Corpus erat: habebat Carnes, & Ossa. The doors were shut, and jesus entered: It was no Fantasy: it was no Spirit: it was verily a Body: it had Flesh and Bones. Thus, notwithstanding these marvelous effects, yet the Ancient godly Fathers said, Christ's Body nevertheless is, and continueth still a Creature: not a mean between both: as M. harding here strangely hath imagined.  
Now let us consider M. hardings arguments: 
Christ's Body walked upon the waters: 
 It entered through the doors being shut: 
 It ascended through the Clouds: 
 Ergo, It may be at one time in sundry places.   
Although this argument may soon be espied, having utterly no manner sequel in reason, yet the folly thereof may the better appear by the like.  
S. Peter walked upon the water: 
Matth. 14. 2. Regum. 2.  Elias was taken up into the Clouds: 
 S. Bartholomew entered through the doors being shut: 
 Ergo, S. Peter, Elias, and S. Bartholomew may be at one time in sundry places.  
And that I allege here of S. Bartholomew, 
Aldias' in Bartholomaeo.  although it be but a vain Fable, yet it may not easily be denied. For it is recorded by Abdias, the Bishop of Babylon, who, as M. Harding supposeth, saw Christ in the Flesh, and was one of the Apostles Fellows.  
Over all this M. harding throweth a sweet mist, to carry away the simple in the dark. Christ's Body (saith he) is in the Sacrament, not by Local, but by Substantial presence: Carnally, but not in carnal manner: placed in the Pyxe, in the hand, in the mouth: and yet in no place at all: a very Natural Body, even as it was upon the Cross: yet without all manner Quantity, and Dimensions, or Proportions of a Body, that is, neither thick, nor broad, nor short, nor long: there now, where before it was not: and yet without any shifting, or change of places. unless this man were fast asleape, he could never fall into so deep a Dream. In these Fantasies he seemeth well to agree with the Old Heretics, Eutyches, and Manichee. For even such a Body they imagined, that Christ received of the Blissed Virgin: and yet were they Heretics notwithstanding. For which of all the Old learned Fathers ever taught us this strange Doctrine? Who ever durst to spoil Christ of his Place, of his Quantity, and of the natural Proportions of his Body? If the Doctors of the Church say thus, why are they not alleged? If they say not thus, why is this matter carried away with such countenance of Antiquity? Or why doth M. harding thus avouch this unsensible & unsavoury learning, only upon his own credit, without the Authority of any Doctor? 
Epiphanius. Augustin. ad Quoduu● deum.  The Manichees in old times, the better to maintain their error, & to avoid absurdities, were driven to say, there were two Gods: The one Good: the other I●. Even so M. harding, to maintain his errors, & to avoid infinite absurdities, is driven to say, There are two Christ's: The one Local, the other not Local: The one above, the other beneath: The one with proportion of Body, the other without proportion.  
How be it he seemeth to publish this principle unawares against himself.  
For if Christ's Body in the Sacrament be not Local, as he saith, then is it no Natural, or Real Body. This rule S. Augustine taketh to be infallible. 
August. Epis●●.  His words be these: Tolle loca Corporibus, & nusquam erunt: & qui nusquam erunt, nec erunt. Take away the places from the Bodies, and the Bodies shallbe no where: and because they shallbe nowhere, they shall have no being: and so shall be no Bodies at al. And he speaketh not thus only of other natural Bodies, but specially, and namely of the Body of Christ.  
Certainly, the more spiritual a thing is, the more it is void from the circumstance, and necessity of place. 
Christ's Body more Glorious in the Sacrament, then in Heaven.  Wherefore, when M. harding saith, The Body of Christ is in Heaven, as in a place, and in the Sacrament without place: he seemeth secretly to say, that Christ's Body in the Sacrament is more Glorious, more Spiritual, and Divine, then is the very Body of Christ in deed, that is in Heaven, in the Glory of God the Father. Which conclusion, how well it may stand, either with the rest of his own Doctrine, or with the truth of our Christian Religion, I leave it in consideration to the Reader.  
But what needeth this new devised difference, of Christ's Body Local, and Christ's Body not Local? Or what forceth these men to say, that only the bare Substance of Christ's Body is in the Sacrament, without length, breadthe, or any other respect of Quantity? Will M. harding now at the last forsake the reverent Simplicity of his belief, and lean to Reason? Or will he in God's secret Mysteries give credit to his eyes, and hearken to the course of Nature?  
verily God, as he is able by his Omnipotent Power, to make Christ's Body present without Place, & Quantity: so is he likewise able, to make the same Body present in Place, and with Quantity, and all other natural Dimensions. If M. harding will say nay, Duns himself, his own Doctor will reprove him. His words be plain, Idem Corpus localiter, & dimensiuè potest esse in diversis locis: 
Scotus. 4. Sent. Dist. 10. q. 2.  Et Deus potest quodcunque Corpus universi convertere in Corpus Christi, sicut Panem, & facere Corpus Christi ubique esse, non solùm Sacramentaliter, sed etiam Localiter, & Dimensionaliter. One Body both Locally, and with the natural Dimensions of a Body, may be in sundry places. And God is able to turn any Body in the world, into the Body of Christ, as well as Bread: and to cause Christ's Body to be everywhere, not only by way of Sacrament, but also by way of place, and Dimensions. 
Lib. 4. De 6. part Canonic.  Which saying seemeth also to be well liked, and allowed of Durandus.  
Therefore M. harding should not thus nicely shrink back, and so dissemble in dark speeches: but should rather boldly, and plainly say: Christ's Body is in the Sacrament, not only Substantially, but also Locally, and by way of place: as having as good warrant for the one, as for the other. For it is a Catholic man's part, to be bold of God's Omnipotent Power: and what so ever God, being Omnipotent, is able to do, to believe, it is already done, without any regard had to his will, or promise. If he think it lawful for him, without cause to deny this manner of Christ's Presence, let him not be offended, if we upon good, and just cause, deny the other, verily, Alexander de Hales, a great Doctor of that side, reckoneth M. harding to be in a great error in this behalf. This is his Resolution, 
Alexander de Hales. 4. q. 40. m. 3.  Quidam ponebant Corpus Christi esse sub Sacramento, non secundum quantitatem etc. Sed haec positio est erronea. Some healed, that Christ's Body is under the Sacrament, not according unto Quantity: But this Opinion is erroneus. Thus much I thought good only to touch: not so much for any great credit of the Author, but that it may appear, That, notwithstanding all these men would so fain have Christ Really, and fleshly Present, yet they reprove one an other of error, and ignorance, and cannot agree among themselves, in what sort they may have him Present. How be it, the Ancient Fathers of the Church have written far otherwise in this behalf. For like as Athanasius saith, Aequalis patri secundum Divinitatem: 
Gregor. Nazianzenus contra Apollinarium.  Minor patre secundum Humanitatem: Christ according to his Divine Nature is equal unto the Father: and according to his manhood, is inferior unto the Father: Even so saith Gregory Nazianzene, Christ according to his Body, is within the limitation of place: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  according to his Spirit, and Godhead, he is without the limits of any place. But, that any one of all the Old Fathers ever said, Christ's Body is sometime in one place, and sometime in many: sometime limited, and sometime not limited: I think it not easy for M. harding well to prove.  
As for the difference, that he hath devised, of Visible, and Unuisible: Local, and not Local: which is both Trench, and bulwark to maintain this piece, it is a very toy, only meet to beguile Children: as neither having foundation in the Scriptures, or holy Fathers, nor effectually serving to prove his purpose. For we reason not of Respects, and Qualities: but as S. Augustine, S. Cyril, and other Catholic Doctors do, of the very Nature, and Substance of Christ's Body. Neither can M. harding well maintain, That, what so ever is Invisible, is therefore of Nature Infinite, or may be at one time in a thousand places. As touching Christ's Being in a Mystery, as it requireth no Local Presence, according to M. hardings own Confession, so likewise it requireth no Natural, or Real Body: as hereafter, God willing, it shallbe showed more at large.   

M. harding. The .2. Division.  
And how the ancient Fathers of the Church have confessed, and taught both these beings of Christ in Heaven, and in the Sacrament together, contrary to M. jewels Negative, by witness of their own words we may perceive. Basile in his Liturgy, that is to say, Service of Mass, saith thus in a prayer. Look down upon us Lord jesus Christ our God from thy holy Tabernacle, and from the throne of Glory of thy Kingdom, and come to sanctify us, which sittest above with thy Father, and art 
* Not bodily, but by Spirit, and Grace.  conversant here Invisibly: and vouchsafe to impart unto us thine undefiled Body, and precious Blood, and by us, to all thy people.   

The B. of Sarisburie.  
touching these Ancient Fathers, that here be alleged, notwithstanding the credit of some of them might well come in question, as namely that Chrysostom in his Liturgy prayeth for the Emperor Alexius, which was not borne within five hundred years after, that Chrysostom was dead: yet will I spare both this, and also all other like advantages, and receive all these Authorities, as if they were good, and perfit without exception.  
But first, for the clearer conceiving of the answer hereunto, understand, good Christian Reader, that by the record of the Old Fathers, Christ is present amongst us sundry ways. 
cyril. in johan. li. 8. ca 7. Emissen. De Con. Dist. 2.  By his holy Spirit, as Cyrillus saith: By his Grace, as Eusebius Emissenus saith: By his Divinity, and Majesty, as S. Augustine saith: By Faith dwelling in our hearts, as S. Paul saith. Thus is Christ most comfortably Present in his Holy Word: in the Mystery of Baptism: and in the Sacrament of his Body. 
Quia Corpus. Augustin. Tractatu in johan. 50 Ephes. 3.  We deny only that Gross, and fleshly Presence, that M. harding here defendeth: wherein we have the authority, & consent of the Old learned Fathers. For to allege one in steed of many, S. Augustine saith, Corpus, in quo Resurrexit, in uno loco esse oportet. The Body, wherein Christ rose again, 
Augustin. De Consecra. Dist. 2. Prima.  must be in one place.  
Here M. harding, as his manner is, taketh one thing in hand, and proveth an other. For to prove, that Christ is Really, and fleshly Present in the Sacrament, he allegeth the Old Fathers, that never spoke one word of this Real, or fleshly Presence. And therefore setting such countenance upon the matter, with the names of holy Fathers, and not once coming near that thing, wherein standeth the whole question, he dallieth vainly, and abuseth the simplicity of the people. For touching Chrysostom, and Basile. we grant, that Christ being in Heaven in his Humanity, and in the Substance of his Body, is nevertheless by his Spirit, and Grace Invisibly Present in his Sacraments. Which answer, notwithstanding it might serve generally to all these authorities here brought in, yet I have thought it not amiss, to consider them all severally, as they come.   

M. harding. The .3. Division.  
S. Chrysostom prayeth with the very same words also in his Liturgy, or Mass. Where we read further, that the Priest, and the Deacon do adore, and worship, 
Et populus ●●mil●ter omnis cum pietate adorant.  saying three times secretly, God be merciful to me a sinner, and that the people do all likewise devoutly adore. Now sith he will adoration to be made, he acknowledgeth Christ present, whom he granteth to be also at the same time in Heaven.   

The B. of Sarisburie.  
It is likely, saith M. harding, that Christ is fleshly Present in the Sacrament, for that the Priest, and the people adoreth him. This guess hath very slender hold. For would he, that the people should never worship Christ, but only when they have him present before their face? Certainly, S. Jerome writeth thus of a Gentelwoman named Melania, Ad Christi pedes provoluta est: 
Hierony. ad Paulam de obitu Blesillae. Chrysostom. in Marcum Ho. 1●.  She fell down, and worshipped at Christ's feet: notwithstanding she had not Christ there bodily present. Likewise Chrysostom teacheth us, to worship Christ in the Sacrament of Baptism: For thus he saith unto the people, Et vos, qui accepturi estis Baptisma, Tenete pedes salvatoris: Lavate lachrymis: C●●ne ●ergite. You, that will receive Baptism, hold the feet of our savour: wash them with your tears: wipe them with your hear. Yet will not M. harding therefore say, that Christ is Bodily, and Carnally present in the water of Baptism. Thus the Faithful then were taught to worship Christ, although they had him not Corporally in Real Presence. The Idolaters worshipped the Sun, and the Moon: yet they pulled them not down from Heaven, to receive their worship. Therefore M. hardings argument of Adoration can stand him but in little steed. For we are taught to worship Christ sitting in Heaven: not lying Bodily Present before our eyes.   

M. harding. The .4. Division.  
Which he uttereth more plainly in these words, 
Chrysost. de S●cerdotio. li. ●.  O Miraculum, O Dei Benignitatem, etc. O Miracle, O the goodness of God, who sitteth above with the Father, at that very instant of time, is handled with the hands of all, and giveth himself to those, that will receive, and embrace him. And that is done by no crafty sleightness, but openly in the sight of all that stand about. How sayst thou, seem these things no better to thee, then to be contemned, and despised? By which words of S. Chrysostom we may see, that Christ's being in Heaven, maketh no proof, that he is not in Earth, sith both these verities may well stand together.   

The B. of Sarisburie.  
This argument would serve well, if there were none other Miracle, but Carnal Presence. But if M. harding had conferred with the Old Catholic Fathers, he should have found Miracles in the Sacrament of Baptism, no less, then in this Sacrament of Christ's Body. 
Leo Epist. 13.  Leo saith, Deus Mirabile nobis Sacramentum Regenerationis indulsit. God hath granted us the marvelous Sacrament of Regeneration. So saith Eusebius Emissenus: 
Homil▪ Sexta Feriae De Baptismo.  Veniant nunc, qui futurae Resurrectionis gloriam ●itiunt●iam nunc de Remissione peccatorum digno Miracul● reficiant Fidem suam. Homo in font tingitur, etc. Let them draw near, that thirst after the Glory of the Resurrection that is to come: even now let them refresh their Faith w●th that worthy Miracle 
Miracle.  of Remission of sin. A man is washed in the font, etc. In like sort writeth Chrysostom touching the same. 
Chrysost. in johan. homi. 24.  Nullo pacto de intellectuali per Baptismum Regeneratione, & Admirabili partu rationem reddemus. Name & Angeli, qui adfuerunt, tam in enarrabilis operis modum minimè possunt enarrare. Adfuerunt tantùm, & viderunt: nihil autem operati sunt: Sed Pater tantùm, & Filius, & Spiritus Sanctus. We are never able to yield a reason of the Spiritual Regeneration, and Miraculous Birth, that we have by Baptism. The very Angels, that were present, are not able to utter the manner of that unspeakable work. They were present only, and saw: but they wrought nothing: but only the Father, the Son, and the Holy Ghost. Here we see a Miracle in Baptism, and such a Miracle, as the Angels of God are not able to utter it. Yet will not M. harding say, that Christ's Body is therefore Really Present in the Water of Baptism. So weakly these proofs hang together.  
But Chrysostom's words are very vehement: That Christ is Present at the Holy Ministration: that every man, both toucheth him with his fingers, and also seeth him with his eyes, and that clearly, and openly, without guile, or error. I grant, these words be very vehement, and much exceed the common sense. But here would I learn of M. harding, whether he will take these words plainly, and simply, as they lie, or else will rather qualify them with a courteous, and gentle Interpretation. If he follow the rigour of the words, then appeareth there a manifest contradiction: and Chrysostom in uttering one sentence, is found clean contrary to himself. For first, he saith, Christ is there invisibly, in such sort as noman can see him: And yet immediately after, with one breath he saith, Every man seeth him with his eyes plain●ly, and without guile, or error. Again, by the rigour of the same words, we must needs grant, that the people both verily, and in deed seeth Christ's very Body, and also handleth, and toucheth it with their fingers: 
De Consecra. Dis. 2. Ego Berengarius. In Glosa.  which is not only a manifest untruth, but also a greater Heresy, than ever was defended by Berengarius, as it is confessed by the Doctors of M. hardings own side. In deed, the marvelous effects that God worketh in the Faithful, in that dreadful time of the holy Communion, wherein the whole Mystery of our Redemption, that we have in the Blood of Christ, is expressed, Chrysostom calleth a Miracle: and therefore the more to stir the people's minds to the consideration of the same, he inflameth his speech with Rhetorical Amplifications, and heat of words. He saith, Christ is Crucified before our eyes: his blood gussheth out of his ●ide, and streameth, and floweth over the holy Table: and the people is therewith made read, and bloody. This advancing, and ravishing of the mind, he calleth a Miracle: but of any Corporal, or fleshly Presence, he speaketh nothing. By such Figurative, and fiery speech, he meant not that we should understand him precisely according to the sound of his words, but sought only to lift up, 
Calat. 3.  and inkendle his hearers minds. So S. Paul saith to the Galathians: 
Hieronym. in Psalm. 85.  Christ was Crucified before your eyes. So S. Jerome: Our faces are marked in Baptism with the Blood of Christ. So saith Tertullian, We are washed in the Passion of our Lord. 
Tertul. De Baptismo.  So S. Gregory saith: Eundum Agnum johannes ostendendo, Esaias praevidendo, Abe● offerendo locutus est: Et quem johannes in ostensione, quem Esaias in locutione, hunc Abel Significando in manibus tenuit. S. john the Baptist spoke of the same Lamb by pointing, Esaias by seeing, Abel by offering. And the Lamb, that john healed in his hand by pointing, and isaiah by speaking, the same Lamb Abel healed in his hand by signifying. 
Gregori. in job. lib. 29. cap. 16.  These sayings, and other like are vehement, as is that of Chrysostom: and as M. Harding knoweth, may not be taken, as they lie, but must be mollified with a gentle Construction.   

M. harding. The .5. Division.  
The same Father confesseth the Body of Christ to be in diverse places likewise in his Homilies Ad populum Antiochenum, most plainly alluding to Elias. 
Hom. 2.  Elias, saith he, Melotem quidem Discipulo reliquit, Filius autem Dei ascendens suam nobis Carnem dimisit. Sed Elias quidem exutus: Christus autem & nobis reliquit, & ipsam habens ascendit. Elias (when he was carried up in the fiery Chariot) left to his Disciple Eliseus his mantle of sheeps skins: but the Son of God, 
Chrysostom's words not justly, and fully reported.  when he ascended, left to us his Flesh. But Elias did put of his mantle: and Christ both left his Flesh to us, and also Ascended having it with him. Nothing can be spoken more plainly, whereby to show, that we have the same flesh here in Earth, that was received into Heaven, which Christ hath not put of, to give it to us. By which doctrine of S. Chrysostom, (148) 
The .148. untruth. Fo● the very order of the Comparison plainly concludeth the contrary.  we are taught to believe, that Christ's Flesh, or his Body, is both in Heaven, and also in the Earth, in how many places so ever this Blessed Sacrament is rightly Celebrated.   

The B. of Sarisburie.  
This place well considered, both openeth itself, and also giveth light unto other like. Chrysostom showeth, in what sort Christ hath both taken up his Flesh into Heaven, & also left the same here amongst the Faithful in the Earth: and to that end compareth Elias, and Christ together. 
4. Reg. 2.  The story is known, that when Elias was taken up in a fiery Chariot, he let down his Coat unto Elizaeus, that stood beneath: who took it up, and by the power of the same, divided the water of jordane. Upon occasion hereof, Chrysostom saith, Tanquam maximam haereditatem Elizaeus melotem suscepit. 
Chrysost. ad populum Antiochen. homi. 2.  Etenim verè maxima fuit haereditas omni auro pretiosio●. Et erat postea duplex Elias: Et erat sursum Elias, & deorsum Elias. Elizaeus received the coat made of Sheep skins, as a great inheritance. And doubtless it was an inheritance more Precious than any Gold. After that time, Elias was double. For there was Elias above, and Elias beneath. above was the very true Elias in the Natural Substance, and Presence of his Body: beneath was nothing else, but Elias coat: which coat notwithstanding, because of the powers, that were wrought with it, he calleth Elias. Thus Chrysostom compareth Elias with Christ, and Elias coat with the Sacrament: And thus he saith, Christ is above, and Christ is beneath: as he saith, Elias is above, and Elias is beneath. For as Elias coat was called Elias, even so the Sacrament of Christ's Body, is called Christ's Body. Which saying agreeth well with these words of S. Augustine: Sacramentum Corporis Christi secundum quendam modum Corpus Christi est. The Sacrament of Christ's Body, after a certain manner, is the Body of Christ: 
Augustin. Epist. 23. ad Bonifacium.  not Substantially, or Really, or in deed, but as Elias coat is Elias.  
Hereof M. harding might well have form this argument:  
Elias being above, was not verily, and in deed, present beneath in his Coat.  
Therefore by Chrysostom's Comparison, Christ's Body is not in deed Really, and fleshly present in the Sacrament.   

M. harding. The .6. Division.  
(149) 
The .149. Untruth, joined with a slander.  And where as many, measuring All things by the common order, and Laws of Nature, believe nothing can be done above Nature, and therefore think, that the Body of Christ, for as much as it is of Nature finite, cannot by power of God be in many places at once: of which opinion M. jewel seemeth to be himself: it shall not be beside the purpose, though the places already alleged prove the contrary, to recite the testimonies of an Old Doctor, or two, wherein they confess most plainly, that which by this Article is most untruly denied.   

The B. of Sarisburie.  
M. harding hoapeth to win the victory by untrue reports. For, with what Truth, or Modesty can he say, That we measure all things by the Laws of Nature, and believe nothing above the judgement of our senses? He knoweth well, 
Cyprian. De Coena Domini. Cibus mentis non ventris.  Our Doctrine is, according to the Doctrine of S. Cyprian, S. Augustine, and other Old Fathers, that Christ's Body is meat for our minds, and not for our Bellies: and that the same cannot be eaten with our Mouth, or Teeth, or by any other Natural, or Material means, but only Spiritually by Faith, which is the mouth of the Inner man.. He knoweth, we teach the people, 
Chrysost. 1. Corinth. homi. 24.  to lift up their hearts, and, as S. Chrysostom saith, To become Eagles in this life, and to mount up unto the Gates of Heaven, even unto the Heavens of Heavens, and so to draw near to Christ's Body. He knoweth, we say, Christ is Present by his godhead, by his Spirit, and by his Grace, and worketh Miraculousely in the Sacrament of his Body, as he doth in the Sacrament of Baptism. All this it pleaseth M. harding to call the Law of Nature, and the judgement of our senses. verily we yield no more unto Nature, than it is meet we should. Neither do we abridge Gods Omnipotent power. But all vain fantasies of man's head may not be measured by the power of God. This argument the Heretic Praxeas used against Tertullian. For thus he said, God is Omnipotent, and can do it: Therefore we must believe, that he doth it. But Tertullian answereth him, Si tam abruptè in praesumptionibus nostris hac sententia utamur, 
Tertullian. adversus Praxean.  quiduis de Deo confingere poterimus: quasi fecerit, quia facere potuerit. Non autem, quia omnia● potest facere, ideo credendum est illum fecisse: Sed an fecerit, requirendum. If we use this saying so rashly in our presumptions, we may imagine of God what we list: as though, because God can do it, that therefore in deed he hath done it. But we may not believe, that God hath done every thing, because he is able to do it: but rather we must search out, whether he have done it, or no: Thus M. hardings New Catholic Faith is called of Tertullian a vain Presumption.   

M. harding. The .7. Division.  
S. Ambrose hath these words. 
In Psalm. 9●.  Etsi Christus nunc non videtur offer, 
S. Ambrose speaketh only of the Spiritual sight, and fru●iō of the mind, and requireth no manner gross, or Corporal Presence.  tamen ipse offertur in terris, quando Christi Corpus offertur. Im● ipse offerre manifestatur in nobis, cuius sermo sanctificat Sacrificium, quod offertur. If Christ now be not seen to offer, yet he is offered in earth, when the Body of Christ is offered. Yea it is manifest, that himself offereth in us, whose word Sanctifieth and Consecrateth the Sacrifice, that is offered. Now if Christ's Body be offered in earth, as this Father affirmeth, and that of Christ himself, in respect that the Sacrifice, which is offered, is by his word Consecrated: then it followeth, Christ's Body to be in so many places, as it is offered in. Where by the way, this may be noted, that the Sacrifice of the Church, (150) 
The .150. untruth. For S. Augustine calleth it the Sacrifice of Praise, and Thanks giving.  is not thanks giving (as our new Masters do teach) but the Body of Christ itself, which of the Fathers is called an unbloody, 
Sacrificium in●ruētum, & vivificum.  and quickening, or lifegevinge Sacrifice.   

The B. of Sarisburie.  
In all these words, there is no mention of Carnal Presence: & therefore M. hardings purpose is hereby but weakly furthered. But (good Christian Reader) to put thee out of all doubt of S. Ambroses' judgement in this behalf, I beseech thee, to consider these words, that he writeth upon the Gospel of S. Luke. Quae sursum sunt, sapite: 
Coloss. 3. Ambrosi. in Lu●am li. 10. ca 24.  non quae supra Terram. Ergo non supra Terram, nec in Terra, nec secundum Carnem te quaerere debemus, si volumus invenire. Se●ke the things, that be above: not the things that be upon Earth. Therefore we must seek thee neither upon the Earth, nor in the Earth, nor according to the Flesh, if we list to find thee. This is S. Ambroses' undoubted, and most certain judgement: from which we may not be removed, by any amplification, or show of words. If M. Harding will needs force, & press the bare letter, as I said before of S. Chrysostom, he will make S. Ambrose in one sentence plain contrary to himself. For first he saith, Vidimus Principem Sacerdotum, etc. We have seen (Christ) the Prince of Priests coming unto us: we have seen him, and heard him offering up for us his Blood. He addeth immediately, Etsi nunc Christus non videtur offer, etc. Although Christ be not seen to offer, yet is he offered in the Earth. If we follow the very force, and sound of the words, this Contradiction of seeing, and not seeing can not be salved. Wherefore, to avoid this inconvenience, we must say, that S. Ambrose speaketh of the Spiritual eyes of our Faith, with which eyes we see Christ in deed offering up himself upon the Crosse. And thus, 
De ijs qui initiantur Mysterijs ca 3.  as S. Ambrose saith, Magis videtur, quod non videtur: The thing is the better seen, that is not seen. It is best seen with our Faith, that is least seen with our Body. For our Faith is sharper, than our eye. And in like sense S. Augustine saith, 
Augustin. Sermon. 119. De tempore.  Non vides, quomodo rubeat pars Christi? Interroga oculos Fidei. Si Crucem vides, attend & cruorem. Si vides quod pendet, attend, quod fudit. Seest thou not, how Christ's portion is read with Blood? Ask the eyes of thy Faith. If thou see the Cross, behold also the Blood. If thou see, that hangeth, behold also that it shed. Of these eyes, and of this sight S. Ambrose speaketh: unto which is required, neither circumstance of place, nor any manner Corporal, or fleshly presence. 
Ambro. De Virginib. li. 2.  In this sense S. Ambrose writeth unto certain Holy Uirgines. Vestras mentes confidenter altaria dixerim, in quibus quotidi● pro Redemptione Corporis, Christus offertur. I may boldly call your minds Altars: for that in them Christ is daily offered for the Redemption of the Body.  
Hereof M. harding reasoneth thus: Christ is offered in the Earth, 
 Ergo, Christ's Body is at one time in many places.  
If this argument were good, then would this argument likewise be good:  
The Lamb, that is, 
Apocalyp. ca ●  Christ, was offered from the beginning of the world,  
Ergo, Christ's Body was Really in sundry places, before it was borne in the world.  
M. harding might better have reasoned thus, & have concluded the contrary: 
 Christ is not now Really, and fleshly offered in the Earth: 
 Ergo, Christ's Body is not Really, and fleshly present in many places.  
But M. harding saith, The Sacrifice of the Church is not Thanks giving: as our new Masters teach us. Certainly our Sacrifice is the very Body of Christ, 
Hebrae. 6. 7. 10.  and that for ever, according to the order of Melchisedech, 
Roman. 8.  evermore standing in God's presence, and evermore obteininge pardon for us: not offered up by us, but offering us up unto God the Father. For the same, it is our part to offer unto God our Sacrifice of Praise, & Thanks giving. And this is the Doctrine, not only of them, whom it liketh M. harding to call new Masters, but also of the Oldest, and most Catholic Doctors of the Church. And to allege one in steed of many, 
Augustin. ad Petrum Diacope. ca 19  S. Augustine hereof writeth thus: In illis Carnalibus victimis, Figuratio fuit Carnis, quam Christus fuerat oblaturus. In isto autem Sacrificio est gratiarum actio, & Commemoratio Carnis, quam pro nobis ob●●lit. In those Fleashely Sacrifices (of the jews) there was a Figure of the Flesh, that Christ afterward would offer: but in this Sacrifice of the Church, there is Thanks giving, and a Remembrance of that Flesh, which Christ hath already offered for us. If M. harding will happily refuse S. Augustine, as mistrusted for one of these new Masters, yet he may not well refuse his own Mass Book. There he himself even at his Mass is taught to say, Qui tibi offerimus hoc Sacrificium Laudis. We, that do offer up unto thee, this Sacrifice of Praise. Wherefore, unless M. Harding will leave his Mass, he himself must needs pass in the number of these New Masters.  
But to conclude, who can better expound S. Ambroses' meaning, then S. Augustine, that was sometime his Scholar? He showeth us, by how many ways we may have Christ present among us. His words be these: 
Augustin. in johan. Tract. 50.  Habes Christum & in praesenti, & in futuro. In praesenti per Fidem: in praesenti per Signum: in Praesenti per Baptismatis Sacramentum: in praesenti per Altaris Cibum & Potum. Thou hast Christ both in the time Present, and also in the time to come. In the time Present thou hast Christ by Faith: in the time present by his Token: in the time present by the Sacrament of Baptism▪ in the time present by the Meat, and Drink of the Altar. 
Origen. in Diversos. Homi. 1.  The like hereof is written also by Origen, and that in like order, and form of words: saving that he addeth, By the preaching of the Apostles: and in steed of, Signum, hath these words, Per gloriosum Crucis Signaculum. 
Origen. in Matthae. tract. 33.  verily the same Origen saith, Si virtus jesu unà sit cùm eye, qui congregantur in nomine eius, non peregrinatur à suis, sed semper praestò est eyes. If the power of jesus be together with them, that be assembled in his Name, he is not away from his own, but is still present with them. And again he saith, Nihil est contrarium, 
Origen. eodem tracta.  ipsum jesum secundum quendam intellectum esse ubique: secundum alium intellectum peregr●nari. It is no inconvenience, nor contrariety, that Christ in one sense, be everywhere: and in an other sense, be a stranger, and absent from us. Thus many ways, saith S. Augustine, & Origen, we have Christ present amongst us: And even thus saith S. Ambrose, Christ is offered in the Earth. Whereupon we may conclude thus: We have Christ in Faith, in the Sign, and in the Sacrament of Baptism without Real, or fleshly Presence: Therefore, we have him likewise without any such Real Presence in the Sacrament of his Body.   

M. harding. The .8. Division.  
We find in Chrysostom a most manifest place for the being of Christ's Body in many places at once, so as, though he be offered in many places, yet is he but one Christ, not many Christ's. His words be these. 
In Epis. ad Heb. ●omi. 17.  unum est hoc Sacrificium: alioquin hac ratione, quoniam multis in locis offertur, multi Christi sunt? Nequaquam: sed unus ubique est Christus, 
Chrysostom expoundeth himself. He calleth it a Commemoration, a Figure, a Remembrance: whereunto is required no Corporal Presence. bernard lived after Christ. Anno. 〈◊〉  & h●c plenus existens, & illic plenus. unum Corpus. Sicut enim qui ubique offertur, unum Corpus est, & non multa corpora: ita etiam & unum Sacrificium. This Sacrifice is one: else by this reason, sith it is offered in many places, be there many Christ's? Not so, but there is but one Christ everywhere, being both here fully, and there fully also, one Body. For as he, that is offered everywhere, is but one Body, and not many Bodies, so likewise it is but one Sacrifice. By this place of Chrysostom we see, what hath been the Faith of the Old Fathers touching this Article: even the same, which the Catholic Church professeth at these days, that one Christ is offered in many places, so as he be fully, and perfitly here, and fully, and perfitly there. And thus we perceive, what force their arguments have in the judgement of the learned Fathers, by which they take away from Christ power to make his Body present in many places at once. S. bernard uttereth the Faith of the Church in his time agreeable with this, in these words: 
Sermo. in Coena Domini.  Sed unde hoc nobis pijssime Domine, ut nos vermiculi reptantes etc. From whence cometh this, most loving Lord, that we silly worms creapinge on the face of the earth, yea we that are but dust and ashes, be admitted to have thee present in our hands, and before our eyes, which all, and whole sittest at the right hand of thy Father, which also art present to all in one moment of time, from the East, to the West: from the north, to the south: one in many, the same in diverse places: from whence (I say) cometh this? soothly, not of our duty, or desert, but of thy good will, and of the good pleasure of thy Sweetness. for thou hast prepared in thy sweetness for the poor one, O God. In the same Sermon exhorting the Church to rejoice of the presence of Christ, he saith, In terra Sponsum habes in Sacramento, in coelis habitura es sine velamento: & hîc, & ibi veritas: sed hîc palliata, ibi manifestata. In the earth thou hast thy spouse in the Sacrament, in Heaven thou shalt have him without vail, or covering: both here, and there, is the Truth (of his Presence) but here covered, there opened.   

The B. of Sarisburie.  
This place is uttered by S. Ambrose, Primasius, Remigius, Haimo, Sedulius in like manner, and form of words, & hath been often alleged, & often answered. If it had pleased M. Harding to suffer S. Chrysostom to tell out his own tale, the place had been plain of itself. 
Chrysostom. in epist. ad Hebrae. ●omil. 17.  For thus he saith: Offerimus quidem, sed Recordationem facientes Mortis eius. Hoc Sacrificium Exemplar illius est. Hoc, quod nos facimus, in Commemorationem fit eius, quod factum est. Christus enim ait, Hoc facite in meam commemorationem: Id ipsum semper offerimus: magis autem Sacrificij recordationem operamur. 
Christ whole here, and whole there.  We offer in deed: but we do it in Remembrance of his Death. This sacrifice is an exemplar, or Figure of that Sacrifice. The thing, that we do, is done in Remembrance of that thing, that was done before. For Christ saith, Do this in my Remembrance. We offer up the same thing: Nay, rather we work the Remembrance of a Sacrifice. By thus many sundry ways, Chrysostom opened his own meaning. Yet all this M. harding thought best to dissemble closely, and to pass it in silence. Certainly, the Commemoration, or Figure, or Remembrance of Christ's Death, maketh small proof for Corporal, or fleshly Presence. True it is, that whole Christ is fully at every Communion, as Chrysostom saith: not, that he is there in Fleashely, or Bodily Presence, For so S. Chrysostom saith not: but for that by his Grace, & holy Spirit, he worketh wholly, and effectually in the hearts of the Faithful. S. Augustine, and other learned Fathers, have used the like manner of speech, and in the same seem fully to express Chrysostom's mind. S. Augustine writeth thus, Veritas una est, qua illustrantur animae Sanctae: 
Augustin. in Psalm. 11.  Sed quoniam multae sunt animae, in ipsis multae Veritates dici possunt, Sicut ab una facie multae in speculis imagines apparent. There is but one Truth, wherewith the Blissed Souls are lightened. But, for as much as, the Souls be many, it may be said, that in the same are many Truths: as sundry Images appear in sundry glasses, notwithstanding the face be one. Again, S. Augustine saith, Sapientia Dei, verbum Dei, Dominus jesus Christus ubique praesens est: 
August. in johan. tracta. 35.  quia ubique est Veritas, ubique est Sapientia. Intelligit quis in Oriente justitiam: intelligit quis in Occidente justitiam. Nunquid alia est justitia, quam ille intelligit, alia, quam iste? The Wisdom of God, the Word of God, our Lord jesus Christ is everywhere Present: for the Truth is everywhere, and Wisdom is everywhere. One Man understandeth righteousness in the East: an other understandeth Righteousness in the West. And doth the one of them understand one Righteousness, and the other, an other? So likewise, and somewhat near to the manner of Chrysostom's speech, Origen speaketh, Et hodiè in hac Congregatione Dominus loquitur: 
Origen. in Lucam homi. 32.  & non solùm in hac, sed etiam in alio Coetu, & in toto orb docet jesus, quaerens organa, per quae doceat. And even this day, in this Congregation the Lord speaketh: and not only in this, but also in an other company, and in the whole world jesus teacheth, seeking instruments, by which he may teach. In this sort is Christ Present at the holy Ministration, because his Truth, his Wisdom, his Righteousness, his Word is there Present, as the face is Present in the Glass: not by any Bodily, or fleshly Presence. In this manner S. Ambrose writeth: Coelum aspice: jesus illic est. Terram intuere: 
Ambros. in Lucam li. 2 ca 1.  jesus adest. Si Ascenderis in Coelum, jesus illic est: si descenderis ad Infernum, adest. hody, cum loquor, mecum est: intra hunc punctum, intra hoc momentum. Et, si in Armenia nunc loquatur Christianus, jesus adest. Nemo enim dicit Dominum jesum, nisi in Spiritu Sancto. Look up into the Heaven: there is jesus. Behold the Earth: jesus is there. If thou Mount up into Heaven, there is jesus: If thou go down into Hell, jesus is present. Even now, while I speak, jesus is with me: even at this Hour, even at this Minute. And, if any Christian man speak now in Armenia, so far hence, jesus is with him. For no man saith, The Lord jesus, but in the Holy Ghost. And such kind of Presence at one time in sundry places, is avouched by S. Chrysostom, not only of Christ's Body, which is Immortal, & Glorious, but also of any other godly Mortal man.. For thus he writeth: 
Chrysost. ad populum Antiochen. homil. 51.  Vidistis Chari●a●is excellentiam, quemadmodum unum hominem inexpugnabilem reddat, & multiplicet: & quemadmodum unus in multis locis esse possit: idem & in Perside, & Romae. Nam quod Natura non potest, potest Charitas. Nam eius hoc quidem hîc erit, hoc autem illic. Quin potiùs integer hîc, & integer illic. Itaque▪ si mill habeas amicos, vel duo millia, perpend, quorsum possit potentia pervenire. Vides, quemadmodum Charitas res sit augmentativa. Hoc enim est mirabile, quod unum facit mill cuplum. Thou hast seen the excellent working of Charity, how it fortifieth a man, as it were in a castle, and multiplieth him, and being one Man, maketh him many. Thou hast seen, how one Man may be in many places: one man in Persia, and the same man in Rome. For Charity can do, 
Argum. taken of Christ's Humanitic.  that nature cannot do. Of one man, one portion shallbe here, and an other portion there. Nay rather, he shallbe whole here, and whole there. Therefore if one man have a thousand friends, or two thousand, consider, how far he may reach by this power. Thou seest, how that Charity is a matter of increase. And this is a wonder, It maketh one man to be a thousand fold more, than he is, and as if he were a thousand men.  
The same answer may serve also for S. bernard: How be it his Authority in this case is not great, as living in the v●ry time of Corruption, at the least eleven hundred years after Christ, and so five hundred years at the least without the compass of the first six hundred years.   

M. harding. The .9. Division.  
Thus all these Fathers, as likewise the rest, confess as it were with one mouth, that Christ sitteth at the right hand of his Father, and yet is here present in the Sacrament the same time, that he is in Heaven and in Earth at once, in many and diverse places, one, and the same is everywhere offered, the one true Sacrifice of the Church. And this article is by them so clearly, and plainly uttered, that (151) 
The .151. Untruth. For these very words of Ambrose, and Chrysostom are full of Figures, as shall appear.  Figures, significations, tropes, and Metaphors can find no appearance nor colour at al. Whereby the new masters reasons seem very peevish: Christ is ascended, Ergo, he is not in the Sacrament. Christ is in heaven sitting at the right hand of his Father, Ergo, he is not in Earth. Christ's Body is of nature finite, Ergo, it is contained in a place circumscriptively, Ergo, it is not in many places.   

The B. of Sarisburie.  
M. harding needeth no great study, to answer our Arguments. It is sufficient for him to pronounce by Authority, These new masters arguments be all peevish. verily it appeareth by the whole Substance, and Course of M. hardings Book, that he hath some good pretty skill in peevish Arguments: otherwise he could not have them, and use them in such plenty. But the Old learned Fathers oftentimes, and commonly used such Arguments of Christ's Humanity, and yet were they never reproved, as peevish for the same, but only by Heretics. S. Augustine saith, 
De Con. Dist. 2. Prima.  Donec saeculum finiatur, sursum est Dominus: Sed tamen etiam hic nobiscum est Veritas Domini. Corpus enim, in quo Resurrexit, in uno loco esse oportet. Until the world be ended, the Lord is above: Yet notwithstanding, even here is the Truth of the Lord. For the Body, wherein he rose again, must needs be in one place. S. Cyrillus saith, 
cyril. in johan. li. 11. ca 3.  Christus non Poterat in Carne versari cum Apostolis, postquam Ascendisset ad Patrem. Christ could not be conversant with his Apostles in his Flesh, after that he had Ascended unto his Father. So S. Augustine writing against the Heretic Manichee, that seemed much to favour of M. hardings error, 
August. contra Faustum Manichaeum▪ li. 20.  saith, Christus secundum Praesentiam Corporalem, simul & in Sole, & in Luna, & in Cruce esse non potuit. Christ, according to the presence of his Body, could not be both in the Sun, and in the Moon, and upon the Cross at one time. Again he saith, Christus venturus est, illa Angelica voce testante, quemadmodum ire visus est in Coelum, 
cap. 11.  id est, in eadem Carnis Forma, atque Substantia: 
August. Epist. 57  Cui profectò Immortalitatem dedit, Naturam non abstulit. Christ shall come again, as it is witnessed by the Angel, even as he was seen to go into Heaven: that is, in the same shape, and Substance of his flesh: unto which flesh, as he hath given Immortality, so hath he left unto it the same Nature, that it had before. Thus S. Augustine. And further he saith, That who so holdeth, that Christ's Body is both in Heaven, and in Earth at one time, utterly dissolveth, and destroyeth the Nature of the Body of Christ. To be short, 
Augustin. Deunitate Ecclesiae Cap. 10.  and not to overcharge the Reader with allegations, S. Augustine seemeth to give a special note by way of prophecy, touching this same. For thus he saith, His dictis, mox Ascendit in Coelum: praemunire voluit aures nostras adversus eos, quos, procedentibus temporibus, exurrecturos esse praedixerat, & dicturos: Ecce hîc Christus, Ecce illic: quibus, ne crederemus, admonuit. Nec ulla nobis excusatio est, si crediderimus adversus vocem Pastoris nostri tam claram, tam apertam, tam manifestam, ut nemo vel obtusus, & tardus cord, possit dicere, Non intellexi. These words spoken, he Ascended into Heaven. Hereby he gave our ears a Praemunire against them, which, he foretold us, would rise in process of time, and say: 
Math. 24.  Behold, here is Christ: behold, there is Christ. 
Lucae. 17.  Unto whom he warned us, we should give no credit. Neither have we now any manner excuse, if we believe them against the voice of our Shepherd, being so clear, so open, and so plain, that noman, be he never so heavy, or dull of heart, can justly say, I understood him no●. Thus the old Catholic Doctors thought, they might warrant the Arguments for good, and effectual, that they took of Christ's Humanity, and of the Natural Substance of his Body. But perhaps, they must all go for new Masters, and their arguments likewise be condemned for peevish.  
Let us therefore consider the arguments, that M. Harding, and his company have founded hereupon. 
Actor. 1.  Thus therefore reason they, Christ is Ascended into Heaven in his Humanity: 
Actor. 3.  The Heavens must hold his Body, as S. Peter saith, until all things be ●stoared: 
Philippen. 3.  S. Paul saith, Our Conversation is in Heaven, from whence we look for our Saviour jesus Christ: 
johan. 16.  Christ saith, I leave the world, and go to my Father: The poor ye shall still have among you, but me ye shall not have: 
Matthae. 26.  Ergo, say they, Christ is still here in the world in his Corporal, and fleshly Presence. Christ's Body is of nature, and substance Finite: Ergo, It is in places Infinite. Christ hath two sorts of Bodies: One only Local: all the rest of the other sort not Local. It is in place: yet it occupieth, or filleth no place. It is a very Natural Man's Body: 
Thomas in .3. quae. 76. ar. 30.  yet is it neither round, nor square, nor thick, nor broad, nor short, nor long. It hath in it no distance, or difference of parts: as between eye and eye: or eye, and ear: or head, and foot: but Eye, Ear, Arm, Hand, Heel, Toe, Head, and Foot are all together, and each is other, and all is one. In ten thousand several places Christ's Body is full, and whole: and yet all these are but one Body. Thus One is Many, and Many are One: Above is Beneath, & Beneath is Above: Local, is not Local: and not Local, is Local: and all this without the authority, either of God's holy Word, or of any one Old Catholic Father. These be M. hardings Catholic Conclusions: even the very same, that were used, and avouched by Eutyches, Apollinarius, Manichaeus, and other like Heretics in old times: and therefore they may not now be counted peevish. And that thou mayst the better feel the savour, & soundness of these men's Doctrine, I beseech thee, Gentle Reader, to consider these words of Robert Holcot, a great Doctor of the side. 
Holcot. in 4▪ Senten. q. 3.  Si fuissent mill hostiae in mill locis, eo tempore, quo Christus pependit in Cruce, Christus fuisset Crucifixus in mill locis. If there had been a thousand hosts, in a thousand places, at that very time, when Christ hung upon the Cross, than had Christ been Crucified in a thousand places. Again he saith, Pono, quòd tempore illo, etc. I suppose, that at the same time, the soul of Christ, departing from his Body upon the Cross, had come unto, and reasted in one of the said hosts. If so, then had Christ's Body been both quick, and dead at one time. Thus much D. Holcot. Here hast thou, Good Reader, a taste of M. hardings Doctrine: in respect whereof all other Doctrine must needs be condemned, and cast as peevish. Alas, they wander up and down in mere vanities, and, as S. Paul saith, They would be Doctors of the Law, not understanding, 
1. Timoth. 1. Augustin. in johan. Tracta. 40.  neither what they say, nor what they affirm. verily S. Augustine saith, Quando de forma servi cogitas in Christo, Humanam effigiem cogita, si est in te Fides. When thou thinkest of the form of a Servant in Christ, think of the form of a man, if thou have any Faith in the.  
This matter, saith M. harding, is so clearly uttered by these fathers, that Figures, Significations, Tropes, and Metaphors can have no place. M. harding would not thus have said, if he had any regard unto his Reader. By the very order, and tenor of these Father's words, Christ cometh: and yet cometh not. Christ is not seen: and yet is seen. Christ is touched with hands: yet noman can touch him. Every man seeth him without guile, or error: yet noman seeth him. Elias is above: and at the same time, the same Elias is beneath. Elias Coat is called Elias: Chrysostom, and Ambrose are feign both to correct the rigour of their speech, and to use these words, Memory, exemplar, Commemoration, and Remembrance. And what is there here else but Figures? Yet saith M. harding, Significations, and Figures here can have no place. It is to great tyranny, so much to mock, and abuse God's people.   

M. harding. The .10. Division.  
In making of which slender arguments, they will not seem, to acknowledge, whose Body it is, even that, which is proper to God, whose power is over all, and to whom all things obey.   

The B. of Sarisburie.  
Yes undoubtedly, we acknowledge, the Body of Christ to be the Body of the Son of God, and therefore the Body of very God. Yet nevertheless we know, and M. harding also ought to know, that the same Body of Christ is a Creature, and therefore no God. And surely, if M. harding had well considered the Principles of his own Doctrine, he might soon have found out the folly of this reason. For Albertus Magnus his own doctor is full against him. Thus he writeth, 
Albertus Magnus in Dionys. Eccl. Hierarch.  Corpus Christi non est in pluribus locis ratione unionis, sed ratione Consecrationis, quia Consecratur in pluribus locis. The Body of Christ is not in many places by mean of the Union, it hath with the Godhead, but by mean of the Consecration, because it is Consecrate in many places. Thus Albertus wrote of Christ's Body, contrary to M. hardings meaning, notwithstanding he was not ignorant, whose Body it was.  
In deed Eutychianus saith, 
Eutychiani PP. Epist. 1.  Haec fallendi simplices, atque ignorantes Haereticis occasio est, etc. This occasion Heretics have, to beguile the simple, and the ignorant: that the things, that are spoken of Christ according to his manhood, they imagine the same to be spoken according to the infirmity of the Divine Nature: and because Christ being one Person, speaketh all things of himself, they say, he spoke all things of his godhead. Thus Eutychianus saith, M. hardings reason served well Heretics in old times, therewith to beguile the people then, as he doth now. So the old Heretics, Saturninus, 
Athanasius De Incarnatione Christi.  Manichaeus, and Martion denied the verity of Christ's Flesh, because it is joined, and united to the godhead. So Athanasius, and Epiphanius say, that the Heretic Apollinarius held, and taught the people, that Christ's Body was of one Substance with the Deity.  
In consideration of the same Union, 
Epiphanius De Ebionaeis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Emperor justinian was lead into the Heresy of certain, that were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & held, that Christ's Body was evermore Glorious, and without corruption. So likewise was Eutyches deceived: likewise the Godly learned Father S. Hilary, as it is said before. All these Heresies, and errors sprang only of M. hardings reason, for that the Authors, and maintainers thereof, 
Euagr li. 4. c. 39  yielding reverence unto Christ's Body, as duty required, 
Nicephor. li. 17. ca 29.  overmuch considered, whose Body it was.  
It is in deed, as I said before, the Body of God. But S. Augustine saith, Non, 
Hilari. li. 10.  quod in Deo est, est ubique, ut Deus. What so ever is in God, is not therefore every where, as God is. 
De Trinita. August. Epis. 57 ●d Dardanum. Epiphan. li. 3.  And again, Cavendum est, ne ita Divinitatem astruamus Hominis, ut veritatem Corporis auferamus. We must beware, that we do not so defend the godhead of the Man, that we destroy the truth of his Body. And therefore Epiphanius expressing the state of Christ's Immortal Body, 
In brevi declaratione de Fide Catholica.  as it is now in heaven, writeth thus: Sedet ad Dextram Patris, etc. He sitteth at his Father's Right hand in Glory, not putting away his Body, but joining the same in Spiritual condition in the perfection of one godhead: even as our bodies, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc.  that now are sown according to the Flesh, shallbe raised again according to the Spirit. So saith the Godly Martyr Uigilius, Caro Christi, quando in terra fuit, non erat in Caelo: & nun●, quia est in Coelo, non est utique in terris. The Flesh of Christ, when it was in the Earth, 
Vigilius contr● Eutychem. li. 1. Qui● est in Coelo.  was not in Heaven: and now because it is in Heaven, is not verily in the Earth. This holy Father assuereth it, and avoucheth it for true, and saith, Verily it is not in the Earth: And his reason is only this, Because it is in Heaven. And he concludeth thus at the last: Haec est Fides, & Professio Catholica, quam Apostoli tradiderunt, 
The Catholic Faith.  Martyrs roboraverunt, & Fideles hucusque custodiunt. This is the Catholic Profession, and Faith, which the Apostles have delivered, the Martyrs have confirmed, and the Faithful hitherto do continue. Thus the Old Catholic Fathers in old times believed, and wrote of Christ's Body: and yet they had not forgotten, whose Body it was.   

M. harding. The. II. Division.  
But because M. jewel, and they of that sect, seem to set little by these Fathers, though very Ancient, S. bernard excepted, and of the Church holden for Saints, I will bring forth the Authority of Martin Bucer, a late Doctor of their side, though not Canonizate for a Saint as yet▪ for that I know. This new Father, whom they esteem so much, and was the Reader of Divinity in Cambridge in king Edward's time, very vehemently, and for so much truly, affirmeth the true Real presence of Christ's Body in the Sacrament. For he saith, Christ said not, This is my spirit, This is my Virtue: But this is my Body. Wherefore we must believe (saith he) Christ's Body to be there, even the same that did hang upon the Cross, our Lord himself. Which in some part to declare, 
This Similitude of the Son clearly openeth the whole matter. For the Substance, or Body of the Son is Really present only in one place.  he useth the similitude of the sun for his purpose, contrary to M. jewels Negative, to prove Christ's Body present, and that Really, and Substantially, in what places so ever the Sacrament is rightly Ministered. 
In Comment●. i●. 16. cap. Matthaei.  His words be these. Vt sol verè uno in loco Coeli visibilis circumscriptus est, radijs tamen suis praesens Verè & Substantialiter exhibetur ubilibet Orbis: Ita Dominus, etiam si circumscribatur uno loco Coeli arcani, & Divini, id est, Gloriae Patris, Verbo tamen suo, & Sacris Symbolis, verè, & totus ipse Deus, & homo praesens exhibetur in Sacra Coena, eóque substantialiter, quam praesentiam non minus certò agnoscit mens credens Verbis his Domini, & Symbolis, quàm oculi vident, & habent Solem praesentem demonstratum, & exhibitum sua corporali luce. Res ista arcana est, & Novi Testamenti, res Fidei: non sunt igitur huc admittendae cogitationes de praesentatione Corporis, quae constat ratione huius vitae▪ etiam pa●ibilis, & fluxae. Verbo Domini simpliciter inhaerendum est, & debet Fides sensuum defectui praebere supplementum. Which may thus be englished. As the Sun is truly placed determinately in one place of the visible heaven, and yet is exhibited truly, and substantially by his beams everywhere abroad in the world: So our Lord, although he be contained in one place of the Secret and Divine Heaven, that is to wit, the Glory of his Father, yet for all that, by his Word, and holy Tokens, he is exhibited present in his holy Supper truly, and himself whole, God, and Man, and therefore Substantially, or in Substance. Which presence the mind giving credit to these our lords words and tokens, doth no less certainly acknowledge, than our eyes see, and have the Sun present showed and exhibited with his Corporal light. This is a secret matter, and of the New Testament●a matter of Faith: therefore herein thoughts be not to be admitted of such a presentation of the Body, as consisteth in the manner of this life passable, and transitory. We must simply clea●e to the word of our Lord, and where our senses fail, there must Faith help to supply. Thus we see, how Bucer in sundry other points of Faith both deceived, and also a deceiver, confirmeth the truth of this article pithily, and plainly. Such is the force of truth, that oftentimes it is confessed by the very enemies of truth.  
Fight not with the Church M. jewel, but fight with the enemy of the Church. Fight with him, Whom you have followed in departing from the Church, who nevertheless by force of truth, is driven against you to confess the truth in those most plain words, Verè & rotus ipse Deus & homo praesens exhibetur in Sacra Coena, ●óque Substantialiter. In this holy Supper himself▪ God, and man is exhibited present truly, and whole, and therefore Substantially.   

The B. of Sarisburie.  
God's name be praised: neither do we refuse the judgement of the Ancient Fathers in these cases: neither hath M. harding, for aught, that may yet appear, any just cause, thus to vaunt himself of the same. Here he allegeth the Authority of D. Bucer: 
In Concil. Chalcedon. Actio. 1.  even as the Heretic Eutyches sometime, to maintain his Heresy alleged S. Cyprian: or as the Nestorian Heretics alleged the Authority of the Nicene Council. 
Concil. tom●. 1. in Apologetico Cyrilli.  For, notwithstanding D. Bucer, to avoid contention, as a man desirous of peace, was content to yield unto certain indifferent terms, as Osius that learned Father sometime did in the Council of Ariminunt to the Arians, yet was his resolution herein evermore thoroughly, 
In praefatione Concil. Sardicen. Hilarius.  and fully known. And the very similitude, or example, that he useth of the Son, putteth the matter out of all question. For like as the Body, or Compass of the Son being in one certain place of the Heavens reacheth out his beams, 
The Sun.  and giveth influence into the world: even so Christ the Son of justice, being in Heaven in one place at the Right hand of God, likewise reacheth out his beams, and giveth his influence into the Faithful, and so feedeth them, not by bare Imagination, or Fantasy: but Truly, Substantially, and in deed. And as the Son is more comfortable, and more refreasheth the world, being absent, by his beams, then if his very Natural Substance, and compass lay here upon the Earth: even so the Body of Christ being in the Glory of his Father, in the very Substance, and Nature of our Flesh, and there evermore entreating Mercy for our sins, is much more comfortable unto us, & more quickeneth both our Bodies, and Souls by his heavenly, and Spiritual influence, then if it were here present Fleashely before our eyes. And as the Sun not coming down from heaven, nor leaving his place, is nevertheless present with us in our houses, in our faces, in our hands, and in our boosomes: even so Christ being in heaven, not coming down, nor leaving his room there, yet nevertheless is present with us in our Congregations: in our Hearts: in our Prayers: in the Mystery of Baptism: and in the Sacrament of his Body, 
Ambros. in Lucam. li. 10. ca 24.  and Blood. Therefore S. Ambrose saith: Marry, quia quaerebat in terra, tang●re non potuit: Stephanus te●igi●, quia quaerebat in Coelo. Marry could not touch Christ, because she sought him upon the Earth: But Steven touched him, because he sought him in Heaven. 
Ibidem.  And again he saith, Non enim corporali tactu, sed Fide tangimus. For we touch not Christ by any bodily mean, but by our Faith: 
Ambros. Sermo. 58. De Maria Magdal.  And therefore again he saith, Step●anus intra Coelos Dominum cernit absentem. Steven seeth Christ being absent, within the Heavens. So saith Origen, Per Euangelistarum, & Apostolorum praedicationem: per sui sancti Corporis, 
Origen. in diver sos evangelii locos, hom. 1.  & Sanguinis Sacramentum: per Gloriosum Crucis signaculum nobiscum Deus. God is with us by the preaching of the Evangelists, and Apostles: by the Sacrament of his Body, and Blood: and by the Glorious Sign of his Crosse. So S. Augustine, O stulta infidelitas persequentis: Si quaeris exilium, 
Augustin. de Natalt B. Cypriani Serm. 12.  quo Christianus iubeatur ire, priùs si potes inveni, quo Christus cogatur exire. O the fond infidelity of this persecutor. If thou seek a place of banishment, whither thou mayst command a Christian man to go, first, if thou can, find a place, from whence thou mayst command a Christ to depart. And again, thus he writeth unto the Godly widow Italica. 
Augusti. Epist. 6.  Non debes ●e desolatam arbitrari, cum in interiore homine habeas Christum praesentem per fidem in cord tuo. Thou mayst not think the ●●elf to be desolate, while thou hast Christ present in thy heart, in the Inner Man by Faith. So again, 
August. De Sermone Domini in monte. lib. 1.  Non est judaeus, non est Graecus, etc. Sed omnia, & in omnibus Christus. There is no jew, there is no Gentile: but Christ is all, and in al. In like sense S. Jerome saith, 
Hieronym. adversus errores ●ohan. Hierosoly.  Tangat digitulo: & ultro exibimus. Domini est terra, & plenitudo e●us. Christus loco non tenetur inclusus. Let him push us with his finger: and we will forth willingly. The Earth is the Lords: and the fullness thereof. Christ is not holden prisoner in any place.  
Thus is Christ present amongst us: thus we feel him: thus we see him. But all this is the work of Faith: it needeth no Fleashely, or Local presence. Therefore S. Augustine saith: 
Augustin in johan. tract. 121. Bernard. in Canti. Canticorum Serm. 26.  Non rectè tangitur, id est, non rectè in illum creditur. He is not touched well: That is to say, He is not believed well. So saith S. bernard, Tangitur, sed affectu, non manu: voto, non oculo: Fide, non sensibus. He is touched, but with devotion, not with hand: with Zele, not with eye: with Faith, not with sense. And thus we say, we have Christ present, not, as M. harding saith, only for a minute of an hour, wherein is neither savour, nor comfort: but verily, effectually, &, if he be delighted with that word, Substantially, and for ever, even unto the consummation of the world. Neither doth he deny, that Christ is present, that denieth this Imagination of Gross, and fleshly Presence. Origen saith, 
Origen. in Matthae. tractatu. 33  Si Virtus jesu congregatur cum his, qui congregantur in nomine eius, non peregrinatur à suis, sed semper praestò est eyes. If the power of jesus be together with them, that are gathered in his name, then is not he absent from his own, but is evermore present with them.  
By these few, I trust, it may appear, that we neither are departed from the Church of God, nor fight against the Church. But you, M. harding, under this glorious title of the Church, think to carry yourself invisible. How be it, as there be two sorts of Faiths, so are there two sorts of Churches: the one True, the other False. Your Church, being as now utterly void of God's word, is as a Lantern without light. Leo writing against such, as you he, saith thus, Ecclesiae nomine armamini: & contra Ecclesiam dimicatis. Ye arm yourself with the name of the Church: and yet ye fight against the Church. 
Leo ad Palaestinos.  S. john in his Revelations saith, They name themselves jews, that is, 
Apocalyp. 2.  The people of God: but they are the synagogue of Satan. O fight not, M. harding, thus against God: fight not against your own Conscience. It is hard for you, thus to kike against the prick. 
Act. 9  The more ye fight, the more ye bewray your own nakedness. These colours, and shadows must needs vade: God with his Truth will have the victory. Amen.   

M. harding. The .12. Division.  
Now to be short, where as the chief arguments, that be made against the being of Christ's Body in many places at once, be deduced of nature, in respect that this article seemeth to them, to abolish nature, it may please them to understand, that God, who is author of nature, can by his power do with a Body that, which is above the nature of a Body, nature not destroyed, but kept and preserved whole. Which Plato the Heathen Philosopher would soon have been induced to believe. if he were alive. Who asked, what was nature, answered, Quod Deus vult, that which God wil 
M. Harding seemeth not well to consider, what Plato meant.  And therefore we believe, that Enoch, and Elias, yet mortal by nature, do by power of God live in Body, and that above nature. Abacue was by the same power caught up, and in a moment carried from jewrie to Babylon, his nature reserved whole. S. Peter by God according to nature walked on the earth, the same by God besides nature, walked upon the waters. Christ after condition of nature assumpted, suffered death in Body: the same Christ by his divine power entered with his Body in to his Disciples through doors closed.   

The B. of Sarisburie.  
Our proofs are grounded, not only upon Natural Reason, but also upon the express, and known Will of God. And by such Arguments the learned Fathers were wont in old times, to dispute of Christ's Humanity against Apollinarius. Manichaeus, Eutyches, and other like Heretics, without controlment. For Natural Reason holden within her bands, is not the enemy, but the daughter of God's Truth. And therefore he must be very unreasonable, that will thus without cause be angry with Reason. But it appeareth, that M. harding, as he is utterly without Scriptures, and Doctors in these cases, so is he also void of Reason. As touching Plato, it seemeth, there was hard hold, when a Natural Philosopher must stand forth, to prove Christ's Mysteries. This matter, within these few hundred years, hath been attempted many ways: by Logic: by Philosophy: by the Metaphysics: & by the names of Old Fathers. But, when none of all these helps would serve, they imagined, & brought forth Animosam Fidem, a Faith without any word of God, bold to believe, they knew not what. In the end finding their want, and weakness herein, for that this Faith had no ground, they devised Miracles, and fieres enough, and joined them with it: Then was the matter sufficiently, and fully proved.  
But Plato saith, Natura est, quod Deus vult. Nature is that thing, that God wil First, what if M. harding understand not, what Plato meant? And what if Plato never understood, what M. harding meaneth? Yet must Plato's name serve to prove all M. hardings fantasies? Plato saith, Nature is what so ever God wil Must we therefore conclude, That Cold is Hot: White is Black: Accident without Subject: Subject without Accident: a Body is no Body: a Nature Finite is Infinite? What a strange kind of Philosophy hath M. harding found out? It is a simple weapon, that these men will refuse, to serve their turn.  
The Philosophers called Epicuraei, held this fantasy, that God sitteth in Heaven idly, and at ease, never incombringe or troubling himself with the rule of the world: and that therefore Nature ruleth itself only by chance, and at adventure, without any certain direction of God's government: and that, what so ever is done therein, is no part of God's doing. Contrary wise the Philosophers called Stoici, held an other fantasy, that God himself is nothing else but nature, and that therefore all things are wrought by necessity, and force of Destiny, and that God is able to work no Miracle, nor to do any thing contrary to the common course of Nature. Both these follies Plato reproved by this short answer, Natura est, quod Deus vult. His meaning is, that Nature is subject, and obedient unto God, and that there is, neither Chance, nor Necessity in the course of Nature: but all things are ordered by God's appointment, and Natural Causes are only the instruments of Gods Wil And therefore some compare Nature to the horse, and God to the horseman, that bridleth her, and turneth her, whither he listeth. And for the same cause Origen 
Origen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. li. 2. ca 1.  saith, Anima mundi est Virtus Dei: The Soul of the World is the power of God. And S. Ba●ile saith, The World is the school of our souls, to lead us to know God. Therefore God was able by his power to divide the Sea: 
Basil. Hexameron. hom. 1.  to pull back, and to stay the Son: to open the Earth: to make the water of jordane to stand as a wall: to stay the Fire from burning, and the water from drowning. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  If any man list to know the cause hereof, there is none other, but Gods Wil In this sense the Philosopher Simonides was wont to say, Solus Deus est Metaphysicus. God alone is Supernatural. And Pindarus for the same called God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The best, or skilfullest Artificer. Likewise S. Augustine saith, Quomodo est contra Naturam, quod Dei fit voluntate, cùm voluntas tanti Conditoris sit cuiuscunque rei Natura? How is it against Nature, that is done by God's Will, seeing the Will of so noble a Creator is the Nature of every thing? 
Augustin. De Civitate Dei. li. 21. cap. 8.  This undoubtedly was Plato's meaning. Now let us examine M. hardings reasons.  
Nature is what so ever God will: Elias, and Enoch are yet alieve in their bodies: Abacuc was caught, and carried to Babylon: S. Peter walked upon the Sea: Ergo, Christ's Body is at one time in a thousand places. These arguments hold A posse, ad Esse, and might have stand the Heretics Manichaeus, and Eutyches in some good steed: but in Catholic Schools they have no place.  
But how is M. harding so well assured of God's will? How knoweth he, that God will have Christ's Body to be in a thousand places at one time: to be everywhere: to be infinite: to be no Body? verily, the Ancient Fathers, for any thing that may appear, never knew it. 
Christ in his own hands.  Contrary wise, he might have said, God's holy Will was, that Christ should take the Natural Substance of a Man's Body: and, that in all things he should be like unto his Brethren: and, that his Body should be a Creature: 
Hebrae. 2.  and, as S. Augustine saith, should be in one place.  
This is God's known, and express Will: 
August. De Consecra. Dis. 2▪ prima.  therefore by Plato's judgement, this is Nature. Certainly S. Augustine saith, as it is before alleged, Christus Corpori suo Immortalitatem dedit: Naturam non abstulit. Christ gave Immortality to his Body: but he took not from it the former Nature of a Body. 
August. epist. 57  Thus much hath M. harding gotten by the Authority of Plato.   

M. harding. The .13. Division.  
Christ at his last Supper according to Nature sat down with his twelve Disciples, and among them occupied a place at the Table visibly, by his divine power there he held his Body in his hands invisibly (152) 
The .152. untruth, standing in unsufficient reporting, and misconstruinge S. Augustine's words.  for, (as S. Augustine saith) Ferebatur manibus suis, 
In expositione Psalm. 33.  he was borne in his own hands: where nature gave place, and his own Body was in more places than one. Verily, Non est abbreviata manus Domini, The hand of our Lord is not shortened, his power is as great, as ever it was. And therefore let us not doubt, but he is able to use nature finite, infinitely: specially now, the nature of his Body being glorified after his Resurrection from the dead. And as the living is not to be sought among the dead, so the things that be done by the power of God above nature, are not to be tried by the rules of Nature.   

The. B. of Sarisburie.  
S. Augustine saith, Christus ferebatur in manibus suis. Christ was borne in his own hands. These words are often alleged, and seem at the view to sound somewhat of M. hardings side. But being well weighed, & considered, they discharge themself, and are soon answered. First it is known, and confessed, that S. Augustine in reporting these words, either by mean of the Translation, or by some other error, was much overseen, and alleged that for Scripture, that in deed neither is any portion of the Scripture, nor else where to be found. For where he saith, David was borne in his own hands, the very Te●te is this, Collabebatur in manibus eorum: He went reylinge in their hands. 
1. Samuel. 21.  And so S. Basile allegeth, 
Basil. in Psal. 33.  and expoundeth the same place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Carried a long in the servants hands. And thus S. Augustine being deceived in the Text, was feign, to force the same to some violent Construction.  
Yet saith M. Harding, S. Augustine's words be plain, Christ was borne in his own hands. It is neither indifferent, nor true dealing, thus to nip, and to proine the Doctors sayings: and alleging a few words, to leave out the rest, and especially such words, as be material, & able to give light unto the whole. For S. Augustine saith not, Christ bore himself Really, Substantially, and in deed in his own hands, as it is here untruly supposed: neither, as M. harding hath added of his own, By his divine power, or Invisibly: But contrary wise he expoundeth himself by these words, 
Quodammodo.  Ipse se quodammodò portabat: In a manner, and after a sort he carried I himself. This word, Quodammodò, in the Schools is called, Terminus diminuens: which oftentimes in reasoning breedeth error. For these words, Quodammodò, After a sort, and, Verè, verily, or in deed, are ever contrary. So saith S. Augustine, 
August. epist. 23. ad Bonifa.  Sacramentum Corporis Christi, secundum quendam modum Corpus Christi est. The Sacrament of Christ's Body, in a certain sort, is the Body of Christ. 
Ibidem.  And this sort, or manner he expoundeth thus, Nisi enim Sacramenta similitudinem quandam earum rerum, quarum Sacramenta sunt, haberent, omninò Sacramenta non essent. unless Sacraments had some likeness of those things, whereof they be Sacraments, they should utterly be no Sacraments.  
Likewise saith Bertramus, Secundum quendam modum Corpus Christi est. Modus hic in Figura est, & in Imagine. The Sacrament after a certain manner is the Body of Christ: This manner standeth in a Figure, and in a Representation. So likewise the very Barbarous Gloze upon the Decrees expoundeth the same: 
Bertramus De Sacramen Eu. De Consecra. Dist. 2. Hoc est. In Glosa.  Coeleste Sacramentum, quod verè repraesentat Corpus Christi, dicitur Corpus Christi, sed impropriè. unde dicitur, suo modo: sed non rei veritate, sed significant Mysterio: ut sit sensus, vocatur Corpus Christi: id est, Significat Corpus Christi. The Heavenly Sacrament, which verily doth represent the Flesh of Christ, is called Christ's Body: but not in plain kind of speech. Therefore S. Augustine saith, Suo modo, after a sort: which is, not in the very truth of the matter, but by a Mystery signifying: that the meaning be thus, It is called the Body of Christ, because it signifieth the Body of Christ. touching the thing, that Christ held in his hand, S. Augustine confesseth, it was Bread: for thus he writeth, 
Augus●in. De verbis Domini in evangelium Matthae. Sermo. 33.  Quamuis Panem, quem Dominus gestavit in manibus, oculis suis non aspexerint. Albeit they never saw with their eyes the Bread, that the Lord held in his hands. Yet the same Bread, because it is a Sacrament of Christ's Body, after a sort, as S. Augustine saith, is also called Christ's Body. Thus doth S. Augustine oftentimes use this word, Quodammodò. For example, he writeth thus: 
Augustin. in psal. 30.  Ecclesia, quos lucrata fuerit aliquo modo, eos manducat quodammodò. The Church after a sort eateth them, whom by any mean she hath gotten. And again upon the same Psalm, Quid est haerere Cornibus, nisi quodammodò Crucifigi? Figura est ista de Christo. What was it else, that the weather was tied by the horns, but after a sort to be Crucified? Therefore this is a Figure of Christ. In this sense S. Augustine saith, Christ, Quodammodò, After a sort, not verily, or in deed, but in a Sacrament, or in a Figure bore himself in his hands.  
But M. harding will reply: 
Augus●in. in Psal. 33.  S. Augustine saith thus, Hoc quomodò intelligatur in ipso david secundum Literam non invenimus: in Christo autem invenimus. How this may be taken in David himself, according to the letter, we find not. But in Christ we find it. Therefore, he will say, this must be verified in Christ, even according to the letter. 
Secundum Lite●●m.  This error riseth of the misunderstanding of these words of S. Augustine, Secundum literam: Which sometime are used for the Literal Sense, or the very sound of the bare words: sometime for the Historical Sense, that is to say, for the course, and tenor of the story. Now saith S. Augustine, that David should any way bear himself, Secundum literam, according to the Story written of him, it doth not appear: but that Christ, After a sort, that is, by way of a Sacrament, thus carried himself, even in the Story of the Gospel, which is to say, Secundum literam, it doth appear. And that these words, Secundum literam, be oftentimes thus used, any man may soon perceive, that shall diligently note, and consider the Ancient Fathers. First S. Augustine in the place alleged, uttereth this matter of David, in this sort: In regnorum libris, ubi omnia nobis scripta sunt, quae pertinent ad res gestas David, non invenimus hoc. 
Augustin. in Psal. 33.  In the Books of the Kings, where as all things are written to us, that pertain to the doings of David, this thing we find not. And again in the same place, Christus cum commendaret Corpus, & Sanguinem suum, 
Ibidem.  Humilitatem suam commendavit, in eo, quod in ipsa Historia Scriptum est in illo quasi furore Davidis, 
Contion. 2.  When Christ recommended unto us his Body, and Blood, he recommended unto us his Humility, in that thing, that is written in the very Story touching that madness of David. This is it, that S. Augustine meant by these words, Secundum Literam. Now, that this word, Litera, is often taken for the Story, it doth many ways appear. 
Augustin. De Sanctis Sermone 35.  S. Augustine saith thus, Ambrose cum tractaret hunc locum. ait: nec Historia, nec Litera ●ocet, Mariam gladio finivisse vitam. Ambrose writing hereof, saith thus: Neither the Story, nor the Letter doth teach us, that Marie was slain with a sword. So S. Jerome, Escam dedit timentibus se. He gave food to them, that fear him. In the time of hunger he feadde Elias: in the wilderness he reigned Manna unto the jews: 
Being in a Mysteri●.  He addeth, Et hoc secundam Literan. And this according to the Letter: 
Hi●ronym. in Psal. 110. &. 111. Gregorius in jobum. li. 13. c. 6.  which is, according to the Story. So likewise S. Gregory, Subditur, quod de eo minimè scriptum legitur: Effudit in terram vise era mea: Ex qua re necesse est, ut, dum hae● juxta Literam invenire non possumus, ea, quae in verbis eius Secundum historiam sonant, juxta Spiritum inquiramus. Thus S. Augustine useth these words, Secundum Literam, not for the Literal Sense, as these Men would feign have it, but for the Record, and knowledge of the Story written of David. M. harding should have remembered, that misunderstanding of his Doctor maketh no sufficient proof.  
How be it, it is much to be feared, that M. harding of purpose left out this word, Quodammodo: and not of ignorance, but witingely, and willingly misreported, and falsified S. Augustine's meaning. Certainly S. Augustine hath not one of all these words, neither, By Divine Power: nor, Invisibly: nor, Nature gave place: nor, Christ's Body was in more places, than one.   

M. harding. The .14. Division.  
And that all absurdities, and Carnal grossness be severed from our thoughts, where true Christian people believe Christ's Body to be in many places at once, 
Being in a Mystery requireth no Corporal, or Real Presence.  they understand it so to be in a Mystery. Now, to be in a Mystery, is not to be comprehended in a place, but by the power of God to be made present in sort, and manner as he himself knoweth, verily so, as no reason of man can attain it, and so, as it may be showed by no examples in Nature. Whereof that notable saying of S. Augustine may very well be reported. O Homo, si rationem à me poscis, non erit mirabile: exemplum quaeritur, non erit singular: 
Augusti. Epist. ad Volusianum. Item Ser. 159. De tempore.  that is, O Man, if (153) 
The .153. untruth. For these words of Augustine, and Gregory pertain nothing to the Sacrament.  (herein) thou require reason, it shall not be marvelous: seek for the like example, and then it shall not be singular. If Gods working be comprehended by reason, (saith Holy Gregory) it is not wondrous: neither Faith hath meed, whereto Man's reason giveth proof.   

The B. of Sarisburie.  
Being in a Mystery, as it is before answered, like as it requireth no Circumstance, or Necessity of place, so it requireth no Bodily, or Real Presence. Contrariwise, if Christ's Body were Present in deed, & that in such Gross, & fleshly sort, as is here conceived, then were it no Mystery. For, to be Present in a Mystery, and to be Bodily, and fleshly present, are taken for contraries. And therefore the Gloze saith, as is before alleged, Sacramentum dicitur Corpus Christi, non rei Veritate, sed significant Mysterio. 
De Conse. dist. 2. Hoc est. in Glosa.  The Sacrament of Christ's Body is called Christ's Body: not in Truth of the matter, but by a Mystery Signifi●inge.  
But, where as it is further said, that this Mystical presence is known only unto God, and, I trow, to M. harding, and to noman beside, all this is nothing else, but a Religious Folly, imagined only to astonne, and amaze the Simple. For the Scriptures, and Holy Fathers are acquainted with no such Mystery. The Sacrament of Baptism is a Mystery, even as is the Sacrament of Christ's Body: and as Christ is Present in the one, so is he also Present in the other: that is to say, Truly, verily, effectually, and in deed: how be it not in this Gross manner of M. hardings fleshly Presence. The places of S. Augustine, and S. Gregory concern only Christ's Incarnation, the Union of the Divinity, & the Humanity, and other such Articles, and grounds of Christian Religion, wherein Nature, & Reason utterly have no place: and therefore being spoken of one thing, are applied by M. harding unto an other. Neither is M. harding able truly to say, that in any of all those places, there is either mention once made, or one Word spoken of the Sacrament. Wherefore it seemeth, M. harding would purposely mislead his Reader, and teach him to Reason in this sort: 
Christ was Miraculously Incarnate of the Blissed Virgin: 
 Ergo, Christ's Body is Really, and fleshly in the Sacrament. 
Christ's Body in one place.    
True it is, That the Faith of our Religion cannot be proved by discourse of Reason. 
Roman. 10.  But every fantasy may not go for Christian Faith. S. Paul saith, Fides ex auditu: Audi●us ex Verbo Dei. Faith cometh by hearing: Hearing cometh by the Word of God. Certainly, M. hardings New Faith, or Fantasy, in the time of the Old Catholic Fathers, was neither Christened, nor known in the world: as may appear by their own witness of good Record. For besides others, whom in this treatise I have touched upon occasion by the way, S. Augustine writeth purposely hereof unto Dardanus in this wise. Noli dubitare, ibi nunc esse Hominem Christum jesum, 
Augustin. Epist. ●●.  unde venturus est etc. Doubt thou not, but Christ jesus, as Man, is there, from whence he shall come: and have thou in Remembrance, and Faithfully hold the Christian Confession, That he is Risen from the Dead: that he is Ascended into Heaven: that he sitteth at the Right hand of his Father: and that from thence, and from no where else, he shall come, to judge the quick, and the Dead, even as he was seen going into Heaven: that is, 
Cui profectò Immortalitatem dedit: Naturam non abstulit. Cavendum est, ne ita Divinitatem astruamus Hom●●is, ut Veritatem Corporis auferamus. August. De verbis Domini in Euangel. Secundum johan. Sermo. 60.  in the same Form, and Substance of his Body: To which Body undoubtedly he hath given Immortality: but hath not taken from the same the Nature of a Body. according to this form (of Man) we may not think, that Christ is powered abroad into all places. For we must beware, We do not so defend the Godhead of the Man, that we destroy the Truth of his Body. Again, unus Christus jesus: ubique per id, quod Deus est: in Coelo autem per id, quod Homo. Christ jesus is one person, and the same everywhere in that he is God: but he is in Heaven, in that he is man.. Again he saith, Semper quidem Divinitate nobiscum est: Sed, nisi Corporaliter abiret à nobis, semper eius Corpus Carnaliter videremus. Christ by his godhead is ever with us: but unless he had departed away Bodily from us, we should evermore Carnally see his Body. These words are specially to be noted. If Christ were Bodily here, he should Carnally be seen: Therefore, by S. Augustine's judgement, if Christ were Bodily present in the Sacrament, we should see him Carnally in the Sacrament. Again, Et abijt, & h●c est: & redijt, & nos non deseruit. Corpus enim suum intulit Coelo: Maiestatem autem non abstulit mundo. He is gone, and yet is here. He is returned to his Father, and yet hath not forsaken us. 
Augustin. in johan. tracta. 50.  For he hath carried his Body into Heaven: but he hath not taken his Majesty from the world. Again, Pauperes semper habebitis vobiscum etc. The poor ye shall evermore have with you: 
Ibidem.  but me you shall not have. Let good men hear this, and not be careful. For this he spoke of the presence of his Body. For according to his Majesty, according to his Providence, according to his unspeakable and Invisible Grace, it is fulfilled, that he said, I am with you always, until the Consummation of the World. But according to the Flesh, that the Word received: according to that, he was borne of the Virgin: according to that, he was taken of the jews: according to that, he was nailed to the Cross: according to that, he was taken down, and lapte in a shroud, and laid in the Grave, and roase again, and showed himself: in this respect, it is true, that he said, Ye shall not evermore have me with you.  
Likewise again, 
Augustin. in Epist. johan. tracta. 1.  Dominus consolatur nos, qui ipsum iam in Coelo sedentem manu contrectare non possumus, sed Fide contingere. The Lord doth comfort us, that cannot touch him with our hand sitting now in Heaven: But may touch him notwithstanding with our Faith. 
Augustin. in Epist. johan. tractat. 2.  And again, Si illi proptereà crediderunt, quia tenuerunt, & palpaverunt, nos quid facimus? jam Christus Ascendit in Coelum, & non est venturus, nisi in fine, ut judicet de vivis, & mortuis. If they therefore believed in Christ, because they held him, and touched him, what do we then? For Christ is now Ascended into Heaven, and will not come again, but in the end, to judge the quick, and the Dead. So saith Origen. 
Origen. in Matt. tractat. 33.  Christus secundum Divinitatis suae Naturam non peregrinatur à nobis: Sed peregrinature Secundum dispensationem Corporis, quod suscepit. Christ according to the Nature of his Godhead is not a stranger unto us: but he is a stranger to us, touching the dispensation of the Body, which he hath received. Again, 
Origen. in eadem homil.  Nec est Homo, qui est, ubicunque duo, vel tres in eius nomine fuerint congregati etc. It is not Christ, as Man, that is, wheresoever two or three be gathered in his name: neither is Christ, as Man, with us always until the Consummation of the world. 
Hieronym. in Proverb. li. 1. c. 8.  So likewise saith S. Jerome, Christus non est Corporaliter in Ecclesia: Surgens enim à mortuis Ascendit in Coelum. Christ is not now Bodily in the Church: for being risen from the dead, he is Ascended into Heaven.  
I pass over S. Ambrose, S. Gregory, S. Cyril, S. Basile, Uigilius, Fulgentius, Didymus, Beda, and other like Ancient Fathers. Thus were they then resolved of Christ's Body: and this they took to be the Catholic Faith.  
Yet neither were they therefore condemned for N●we Masters: nor followed they only the judgement of Nature: nor led they the world with peevish Reasons: nor, touching Christ's Body, had they forgotten, whose Body it was: nor were they counted the enemies of God's Omnipotent Power: nor were they then thought to fight against the Church. But M. harding with his new devised Fantasy, is a Patron, and a maintainer of the Manichees, of the Appollinaristes, of the Eutychians, and other more horrible, and old condemned Heretics.  
FINIS.    

THE SEVENTHE ARTICLE, OF ELEVATION.  

The B. of Sarisburie.  
Or that the Priest did then hold up the Sacrament over his Head.   

M. harding.  
Of what weight this ceremony is to be accounted, catholic Christian men, whom you call your adversaries, M. jewel, know no less than you. Verily, where as it pleaseth you thus to jest, and like a Lucian, to scoff at the Sacraments of the Church, and the reverent use of the same, calling all these Articles in general the highest Mysteries, and greatest Keys of our Religion, without which our doctrine can not be maintained, and stand upright: understand you, that this, as sundry other Articles, which you deny, and require proof of, is not such, ne never was so esteemed. 
* The Elevation of the Sacrament is now no Article of Religion▪ yet in the late time of Tyranny it was more looked unto, than any one Article of the Trinity.  The Priests lifting up, or shewing of the Sacrament, is not one of the highest Mysteries, or greatest keys of our Religion: and the Doctrine of the Catholic Church may right well be maintained, and stand without it. But it appeareth, you regard not so much, what you say, as how you say somewhat for colour of defacing the Church: which whiles you go about to do, you deface yourself more, than you seem to be ware of, and do that thing, whereby among good Christian men, specially the learned, you may be ashamed to show your face. For as you have over rashly, yea I may say, wickedly affirmed the Negative of sundry other Articles, and stoutly craked of your assurance thereof, so you have likewise of this. For, perusing the ancient Father's writings, we find record of this Ceremony used even (154) 
The .154. Untruth, As shall appear.  from the Apostles time forward. S. Dionyse that was S. Paul's scholar, showeth, that the Priest at his time after the Consecration, was wont to (155) 
The .155. Untruth, for Dionysius hath no such words.  hold up the dreadful Mysteries, so as the people might behold them. His words be these according to the Greek. Pontifex divina munera laud prosecutus, 
Ecclesiast. Hierarch. Ca 3.  sacrosancta & augustissima Mysteria conficit, & collaudata in conspectum agit per symbola sacrè proposita. The Bishop, after that he hath done his service of praising the divine gifts, consecrateth the Holy, and most worthy Mysteries, and bringeth them so praised into the sight of the people, by the tokens set forth for that holy purpose. On which place the ancient Greek writer of the Scholies upon that work saith thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Loquitur de unius benedictionis, nimirum panis divini, elevatione, quem pontifex (156) 
The 156. Untruth, Standing in False Translation. He meaneth, lifting up a little from the Table: Not over the Head. Chrysost. saith, Modicum.  in sublime attollit, dicens, Sancta Sanctis. This Father speaketh in this place, of the lifting up of the one Blessing (that is to say, of the one form, or kind of the Sacrament) even of that divine Bread which the Bishop lifteth up on high, saying, Holy things for the Holy. 
* Here is no mention of lifting over the Head. M. Harding mistaketh one thing for an other.  In S. Basiles and Chrysostom's Mass, we find these words. Sacerdos elevans Sacrum Panem, dicit, Sancta Sanctis. The Priest holding up that Sacred Bread, saith: Holy things for the Holy. In S. Chrysostom's Mass we read, that, as the people is kneeling down after the example of the Priest, and of the Deacon, the Deacon seeing the Priest stretchige forth his hands, and taking up that Holy Bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ad sacram Elevationem peragendam palam edicit, attendamus, To do the Holy Elevation, speaketh out aloud, let us be attended: and (then) the Priest saith (as he holdeth up the Sacrament) Holy things for the Holy.  
Amphilochius, of whom mention is made before, in the life of S. Basile, speaking of his wondrous celebrating the Mass, 
A Fable.  among other things saith thus. Et post finem orationum, exaltavit Panem, finè intermissione orans, & dicens: Respice Domine jesu Christ etc. And after that he had done the prayers of Consecration, he lifted up the Bread, without ceasing praying and saying, look upon us Lord jesus Christ etc. The same S. Basile meant likewise of the Elevation and holding up of the Sacrament after the custom of the Occidental Church, in his Book De Spiritu Sancto, 
Cap. 27.  where he saith thus: Inuocationis verba, dum ostenditur Panis Eucharistiae, & calix benedictionis, quis Sanctorum nobis scripto reliquit? Which of the Saints hath left unto us in writing the words of Invocation, whiles the Bread of Eucharistia (157) 
The .157. Untruth, Standing in false Construction.  (that is to wit, the Blessed Sacrament in form of Bread) and the consecrated Chalice, is showed in sight? He speaketh there of many things that be of great authority and weight in the Church, which we have by tradition only, and cannot be avouched by holy Scripture. Of showing the holy Mysteries to them that be present in the Sacrifice, the old Doctors make mention not seldom.  
S. Chrysostom declareth the manner of it, 
In Epist. ad Ephes. Sermo. 3. in Moral.  saying that such as were accounted unworthy and heinous sinners, were put forth of the Church, whiles the Sacrifice was offered, whiles Christ, and that Lamb of our Lord was Sacrificed. Which being put out of the Church, than were the Veils (of the Altar) taken away, to the intent the holy Mysteries might be showed in sight, doubtless to stir the people to more devotion, reverence, (158) 
The .158. Untruth, For the Grecians knew, neither this kind of Adoration, nor Real Presence.  and to the Adoration of Christ's Body in them present. And thus for the Elevation, or holding up of the Sacrament, we have said enough.   

The B. of Sarisburie.  
H. harding seemeth, in part to disclaim this Article, as a matter of small weight, and none of the Principal Keys of his Religion: wherein I see not, but I may safely, and easily grant unto him: adding notwithstanding thus much withal, That the less it is, the less hurt is in it. Yet notwithstanding, of late days it was otherwise esteemed, and most severely exacted, as the thing, wherein stood their Adoration, which was the whole price, and beauty of their Mass. The priest was wicked, that would not use it: The people was wicked, that would not allow it: Their greatest Doctors have travailed painfully to know the cause, and signification of this Mystery, and yet cannot find it. All this notwithstanding, it is now confessed to be a small matter, of no great weight, and such, as the Church may well spare without hindrance. But, as M. harding here saith, his Doctrine may sufficiently be maintained, and stand upright without this Ceremony of Elevation: even so may we truly, and justly say, That the Heavenly and infallible Doctrine of the Gospel of Christ, may likewise stand upright, and be maintained, not only without this New Ceremony, but also without their Private Mass, without their Half Communion, without their Strange Unknowen Prayers, without their Supremacy of Rome, without their Transubstantiation, and other like Fantasies by them devised.  
Yet are not they all of that side hitherto fully resolved, touching their own Elevation, neither when, nor where, nor wherefore it first came in use, nor what it meaneth. Some of them say, 
Gerardus Lor●. chius. li. 3.  The lifting up of the Sacramental Bread signifieth Christ's Incarnation: Some of them say, 
Durandus. li. 4.  It signifieth Christ hanging upon the Cross: Some of them, That it signifieth the taking down of his Body from the Cross: 
De Sexta part Canonis.  Some, his Resurrection: Some, his Ascension into Heaven: Some, That it signifieth a Sacrifice special, above all Sacrifices: Some others say, 
'tis ilmannus.  That the Priest lifteth up the Chalice, to signify, That Christ crying out with a loud voice, gave up the Spirit. 
De Officio Missae.  M. Harding saith, It is lifted up doubtless to the intent the people may adore. Thus many, and more Mysteries, they have imagined in one thing: and yet the same, as it is confessed, no Key of their Religion. disagreement evermore argueth ignorance. S. Augustine saith, 
Augustin. ad janua. epist. 11●.  Si vix, aut omnino nunquam inveniri possint causae, quas in istis rebus instituendis homines secuti sunt, ubi facultas tribuitur, sine ulla dubitatione resecanda existimo. If the causes, which men followed in devising such things, can hardly, or never be found, I think it best, when opportunity, and occasion is given, they be abolished, and put away without scruple, or staggering.  
They have assayed earnestly, to prove this Ceremony by the warrant of God's Word, as if God himself had commanded it. Gerardus Lorichius saith, 
Gerard. Lorichius li. 3.  Hunc ritum david videtur praevidisse in Spiritu. David seemeth to have foreseen this order in the Spirit: And to this purpose he allegeth the Authority of Rabbi johai: 
Rab. Ioha●.  whom I marvel M. Harding had forgotten. Durandus for the same, 
Durand. li. 4.  allegeth the Words of Christ: 
De Sexta part Canonis.  Ego, si exaltatus fuero à Terra, omnia traham ad meipsum. If I be once lifted up from the Earth, I shall draw all thingès to me self. And to speed the matter the better forward, Linwoode saith, 
johan. 12.  The Pope hath given liberal dole of Pardons: And the more to astonne the Simple people, 
Linwood De Celebra Missarum. Altissimus. Alexan. de Hales. 4. q. 53. m. 4. art. 3.  Alexander of Hales saith, They have of themselves invented and devised many strange Miracles. They have earnestly, and sadly disputed, whether the Cup should be holden up open, or covered. They say, It is a matter of special meed: and able to confound Heresies. They have wrested, and corrupted the Scriptures, and falsified the Rabines for the same. M harding also would seem to allege a multitude of Old Doctors, and long continuance, even from the Apostles time. 
Durand. li. 4.  To be short, they have holden them for Heretics, and burned them, 
Gerard. Lorichius. li. 3.  that durst to speak against it. Yet now in the end M. harding saith, It is but a small matter, and the rest of their Religion may welstande without it. I wonder, he proceedeth not herein with as good courage, as in the rest.  
Neither did I snoffe hereat, as a Lucian, as it pleaseth M. harding in his Choler to report, but reverently, and soberly spoke the Truth, even as in the presence of God. It pitied me to see G●●des people so deceived, and that even by such, as had taken upon them, to be the Fathers, and Guiders of the People. But, O merciful God: What Religion may this be, that noman may touch, or truly report of it, without surmise, or suspicion of scoffing? And, where as M. harding, as a man somewhat overmuch subject to his Passions, saith further, I may be ashamed to show my face among learned men, If he mean the learned of his own side, verily, it can be no great glory for me, to behold those faces, that have been so often turned. O M. harding, We have no cause, to be ashamed of the Gospel of Christ: 
Roman. 1.  It is the Mighty Power of God unto Salvation. I pray God, that both you, and I may leave these worldly respects, and faces of men: and so use the gifts, that God hath lent us, and so freely discharge our consciences in this life, 
Luc. 9  that Christ be not ashamed of us before his Father: but we may come to see God face to face. Touching the matter itself, M. Harding thinketh it best, to claim his Elevation even from the Apostles time. So the Romans in old times, because they knew not, 
Titus Livius, li. 1.  from whence their Ancilia came unto them, they thought it not amiss, for the more credit of the matter, to say they were sent to them from Heaven.  
So Romulus, 
Plutarch in Numae.  and Theseus, because they were base borne, and noman knew their Fathers, therefore were reckoned, to be the Children of the Gods. Dionysius, Chrysostomus, and Basile, as they are worthy of much credit, for their Antiquity, so in this case they say nothing, that of our part is denied. The Question is, Whether the Priest did then hold up the Sacrament over his Head, or no.  
This thing M. harding dissembleth, & passeth by: and turneth his whole proof to an other thing, that neither is doubted of, 
Dionysi. Eccles. Hierar. cap. 3.  nor denied. First, where as Dionysius saith, In conspectum agit, He bringeth the Mysteries into ●ight, This maketh very small proof of M. hardings side, except happily he will say, No man can bring a thing to sight, unless he hold it over his head. But that thou mayst thoroughly, and fully see both the very ground, and sense of these words of Dionysius, and also M. hardings perverse, and strange Construction touching the same, it may please thee, gentle Reader, to understand, that in those days the manner was, that the Sacrament, being all in one whole loaf, or Cake, undivided, should remain still upon the Holy Table, covered under a fair cloth, until the time of the Distribution thereof unto the people. Touching which Ceremony Pachymeres the Greeke Paraphrast writeth thus: 
Pachymeres in tertium caput Eccles. Hierar.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Holy gifts being opened after the prayers, or Consecration, and yet remaining still covered until the time of the Distribution etc. So likewise saith Maximus in his scholy upon the same place: And addeth further, 
Maximus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Not only the Holy Bread was set forth covered, but also the Holy Cup: which thing, he saith, now is not done.  
This order, or Ceremony of the Church then well considered, Dionysius is plain enough of himself, without other Commentary. For thus stand his words: Profert ea, quae laudavit, in conspectum, per Symbola reverenter proposita: & dona Sacrificiorum commonstrans, ad Sacram illorum Communionem & ipse accedit, 
Dionysi. Eccle. Hierar. ca 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  & hortatur alios: The priest bringeth forth the things, that he hath praised, into sight, by the tokens reverently set before him: and shewing forth the gists of the Mysteries, both he himself draweth near to the Holy Communion of the same, and also exhorteth others. This shewing, and bringing into sight, was nothing else, but the uncovering, and laieinge a broad of the Mysteries.  
If M. harding will say, This exposition is wrested, or violent, let him then hear Dionysius expound himself: Thus he writeth afterward in the Speculation, or exposition of the same: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  In conspectum profert, etc. He bringeth forth the things, that he hath praised, into sight, etc. It followeth, Nam Opertum, & Indivisum Panem aperiens, & in multas partes dividens, & unitatem Poculi omnibus impertiens, Symbolicè implet unitatem. For uncovering the Bread, that was covered, and stood whole, and undivided, and cutting it into many parts, and parting the Unity of the Cup unto all the people, by wa●e of a Sacrament he fulfilleth Unity. If all this will not content M. harding, yet Dionysius saith again in plainer sort: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Munera, quae tecta fuerant, in apertum profert. He bringeth forth into open sight, the gists, or Sacraments, that before were covered. This undoubtedly was the meaning of these words: unless perhaps M. harding will say, Dionysius understood not his own meaning. 
Pachymeres.  verily Pachymeres the Paraphrast expoundeth it thus: Profert in conspectum, ostendens, haec esse Christi Symbola. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  He bringeth these things into sight: shewing, that they be Tokens, and Signs of Christ. Hitherto there is no manner mention of holding the Sacrament over the Head.  
But M. harding replieth, Maximus saith, Dionysius meant the holding up of the one part of the Sacrament. This may easily be granted. But the same Maximus, what so ever he were, or when so ever he lived, saith not, The same one part was holden over the priests Head: and therefore M. harding is but weakly relieved by his Authority. And again the same Maximus, as a man not very certain, what to say, diviseth two other expositions of Dionysius words, besides this.  
But let this Exposition of Maximus stand for good. The priest held up from the Table, and showed forth the Sacrament, to declare, that the holy Communion was ready, that the people might prepare themselves, and draw near. And therefore he spoke aloud, Holy things for the Holy. 
Sancta Sanctis. Chrysostom. in Epistol. ad Hebraeos homil. 17. Nicolaus Cabasilas.  Which words Chrysostom expoundeth thus, Quando Sacerdos dicit, Sancta Sanctis, Hoc dicit, Si quis non est Sanctus, non accedat. When the priest saith, Holy things unto the holy, thus he saith, If any man be not holy, let him not come near. So likewise Nicolaus Cabasilas, a Greek writer of late days: Sacerdos clamat, Sancta Sanctis, propemodum dicens: Ecce panis vitae: accurrite participes futuri: sed non omnes: verùm, si quis est Sanctus. The priest speaketh aloud, Holy things for the holy: As though he should say, Behold the bread of life: come near, and take part: how be it not all, but if any man be holy. And lest he should seem to discourrage any man in respect of his unworthiness, he saith further, Sanctos autem vocat, non virtute perfectos, sed quicunque ad illam tendunt perfectionem: He calleth them holy, not, that be full perfit in virtue, but that be inclined to perfection. To this end therefore the minister showed forth the Bread, that the people might prepare themselves to the Distribution. And therefore it is written thus in Chrysostom's Liturgy, Sacerdos ostendit Calicem populo, dicens, Cum timore Dei, & Fide, & dilectione accedite. The priest showeth the Cup unto the people, saying unto them, draw near with the fear of God, and with Faith, and love. And the people answereth, 
Basil. De Spiritu Sancto. ca 27.  Blissed is he, that cometh in the name of the Lord. This same was S. Basiles meaning in his book, De Spiritu Sancto. The words of Invocation, that there are spoken of, were of such authority in the Church, and of such weight, that neither M. harding, nor, I believe, any other of that side, is able now to show us, what they were. In the Liturgy, that beareth S. Basiles name, 
Liturgia Basilij.  it is only noted thus, When the priest saith, Sancta Sanctis, the people answereth, unus Sanctus: unus Pater: unus Filius. The very same was Chrysostom's meaning upon the Epistle to the Ephesians. 
Chrysost. in Epist. ad Ephesios' hom. 3.  The Curtains of the holy Communion Table were drawn, that the Mysteries prepared for the people, might be seen upon the Table, not, that the Priest should lift them up over his head. The vain Fable of M. hardings Amphilochius, so often repeated, is not worth the answearinge.  
All this notwithstanding, M. harding doubteth not to make us believe, That all these Fathers spoke plainly of the Elevation of the Sacrament over the priests head: & that, as he saith, according to the custom of the Occidental Church. And to that end he hath prettily falsified the words of Maximus. For, where as Maximus in the Greek writeth thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, M. harding hath translated it in this wise, Quem panem Pontifex in sublime attollit, Which Bread the Bishop lifteth on high. And so it were easy, to deceive the simple, unless the Fathers had otherwise declared their own meaning. 
Pachymeres.  Pachymeres expoundeth that word thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He showeth, or Lifteth up. He saith not, The Priest lifted the Sacrament above his Head, or On High, as M. harding hath turned it: but he showed the Sacrament a little up from the Table, that it might be seen of the people. 
Chrysost. in Liturgia. Modicum.  And so saith Chrysostom touching the same, Sacerdos modicum tollens portionem, quae est in sancta patena, dicit, Sancta Sanctis. The Priest a Little lifting up the portion, that is in the holy Dish, saith, Holy things for the holy. And so likewise Claudius du Saints readeth it. And in S. Basiles Liturgy it is thus noted in the Margin, 
Claudius' du Saints. Cassander.  Hic Sacerdos Hostiam fractam in patena iacentem, una cum Patena sublevat, & ostendit populo: Here the Priest lifteth up the Host, or Sacrament lying broken in the Dish, and together with the Dish showeth it unto the people. Yet must all these be brought forth to prove this new manner of Elevation now usedin the Church of Rome. So bold is M. harding of the simplicity of the people.  
But one strange thing, among others, I note by the way in M. hardings answer, that, being demanded of this late devised Ceremony in the Church of Rome, he foundeth his whole answer upon the East Church of Grecia, and showeth not one example, nor moveth one word of the Church of Rome: and yet notwithstanding, he knoweth right well, that this kind of Elevation from the beginning until this day, was never used in the Church of Grecia.  
It seemeth likely, that as well this usage, as also sundry others, of Apparel, of Oil, etc. grew first from the imitation of the Ceremonies of the jews: among whom the Priest in the time of their Sacrifices, 
●hruma.  held up the oblation before his breast. So in the primitive Church, what so ever was offered by any man to the relief of the poor, it was taken by the Priest, and holden up, and presented in the Church, as a pleasant Sacrificie before God. So Chrysostom saith, The Priest in the time of the holy Ministration lifted up the Gospel. 
In Liturgia. Nicolaus Cabasilas in expositione Liturgiae.  His words be these: Sacerdos in altum tollit evangelium. And Nicolaus Cabasilas likewise saith, His peractis, Sacerdos stans super altar, in altum tollit evangelium, & ostendit. These things being done, the Priest standing over the Aultare, lifteth the Gospel on high, and showeth it.  
But, that the holding up of the Sacrament should import Adoration to the same, as M. harding surmiseth, neither is it thought true by all others of that side, nor hath it any good savour, or show of truth. In deed great pardons, and Chartars have been liberally given of late years for the better maintenance thereof. And Durandus saith, Therefore Elevation is made, 
Durandus. li. 4.  Vt populus intelligat, Christum venisse super Altar: That the people may understand, that Christ is come down upon the Altar. But the Old learned Fathers, both Greeks, and Latins, when they held up a little, or showed the Sacrament, evermore they called the people, to draw near, to receive, to be partakers of the holy Mysteries, and to lift up their hearts: but in the time of the same Ceremony, they never spoke one word of Adoration. Pachymeres saith, Sacerdos ostendit, haec esse Christi Symbola. 
Pachymeres in Eccle. Hierar.  The Priest showeth, that these be Tokens, or Signs of Christ. 
Cap. 3.  He saith not, The Sacraments be Christ himself: but Tokens, and Signs of Christ. Maximus saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Symbola ista sunt: non autem veritas. These be Tokens (of the Truth) but not the Truth itself. And perhaps upon this occasion, 
Maximus in Scholijs.  Beguinae, and Beguardi held, That noman ought to rise up, or to give reverence at the Elevation of the Sacrament. 
Clemen. li. 5. A● nostrum.   
To conclude, Gerardus Lorichius in his book, that he writeth in the Defense of the Private Mass, hath these words. Ex hoc ritu Elevationis inferimus, Missam neutiquam ritè celebrari, nisi in usum publicum Ecclesiae, 
Cerard. Lorichius. li. 3.  hoc est, propter populum, vel Sacramentum Eucharistiae sumentem, vel Sacrificium laudis votis, & encomijs celebrantem. Siquidem propter eum usum hostia ele●atur. Missae igitur privatae, quae absent populo Catholico fiunt, Abominatio veriùs, quàm Oblatio, dicendae sunt. By this very usage of Elevation, we conclude, That no Mass is rightly said, but for the public use of the Church, that is to say, for the people, either receiving the Sacrament, or else advancing the Sacrifice of praise with heart, and devotion. For to this end (and not to be adored) the Sacrament is holden up. Therefore Private Masses, which are said without Catholic people being present, may rather be called an Abomination, than an Oblation. Thus much Gerardus Lorichius, a doctor of M. hardings ●●ne side.  
FINIS.    

THE EIGHTHE ARTICLE, OF ADORATION.  

The B. of Sarisburie.  
Or that the people did then fall down, and worship the Sacrament with Godly Honour.   

M. harding. The .1. Division.  
If the Blessed Sacrament of the Aultare were no other, then M. jewel, and the rest of the Sacramentaries think of it: then were it not weldone the people to bow down to it, and to worship it with Godly Honour. (159) 
The .159. untruth, joined with a slander.  For then were it but Bare Bread and Wine, how honourably so ever they speak of it, calling it Symbolical, that is tokeninge, and Sacramental Bread and Wine.   

The B. of Sarisburie.  
M. harding, as a man over much obedient unto his affections, in the beginning hereof calleth us Sacramentaries: by which Word he understandeth Schismatics, Heretics, and the enemies of God: & so breaketh up his way into this treatise with unsavoury, and bitter talk: and as a Cock, that is well pampered with Garlic before the fight, he seeketh to overmatch his fellow, rather with rankness of breath, then with might of Body.  
And, for as much as he striveth to make the world think, our Doctrine is injurious to the Godhead, and Glory of Christ, first we protest, That as we believe, 
johan. 1.  that Christ is the Lamb of God, that hath taken away the Sins of the world: and, that there is none other Name under Heaven, 
Actor. 4.  whereby we can be saved: and that, as the Prophet isaiah saith, 
isaiah. 9  He is the Mighty God, the Father of the world, that was to come: and that, 
2 Timoth. 3.  as S. Paul saith, He is God revealed in the Flesh: even so we yield unto him the very Honour, that is dew unto God: and that, not only to his Godhead alone, but also to his Humanity inseparably joined with his Godhead in one Person, sitting now at the Right Hand of God. Thus we teach the people, That God hath avanced him into all height, 
Philippen. 2.  and hath given him a Name above all Names, that at the name of jesus every knee shallbe bowed, of things in Heaven, in the Earth, and under the Earth: and that every tongue shall confess, that jesus Christ is the Lord in the Glory of God the Father.  
Neither do we only adore Christ, as very God, but also we worship, and reverence the Sacrament, and Holy Mystery of Christ's Body: and, as S. Augustine teacheth us, 
Augustin. Epist. 146.  Baptismun Christi, ubicunque est, veneramur. We worship the Baptism of Christ, where so ever it be: we worship the Word of God, according to this Counsel of Anastasius, 
De Conse. Dist. 1. Apos●olica.  Dominica Verba attentè audiant, & fideliter Adorent: Let them diligently ●eare, and faithfully Worship the Words of God. Briefly, we worship all other like things, in such Religious wise unto Christ belonging. But these things we use, and reverence as holy, and appointed, or commanded by Christ: but we adore them not with godly Honour, as Christ himself. S. Ambrose saith of the wise men, 
Ambros. in Lucam li. 2. ca 2.  Cognoverunt, hanc stellam esse, quae Hominen, Deumque signaba●: Sed Adoraverunt Paruulum. They knew, this was the Star, that signified him unto them, that was both Man, and God: but they adored the Little one, (and not the Star.)  
And, where as M. harding, as well herein, as also in the rest, untruly, & unjustly diffameth us, as making the Sacraments of Christ, nothing else but Bare Tokens, let him well understand, that we do both think, and speak soberly, and reverently of Christ's Sacraments, as knowing them to be the Testimonies of God's Promises, & the Instruments of the Holy Ghost. And, as we make not the Sacrament of Baptism, 
Sacrament. Sign.  Bare Water, notwithstanding the Nature, and Substance of Water remain still: 
De Consecrat.  so we make not the Sacrament of Christ's Body, and Blood, 
Dist. 2. Sacrif. Pet. Lombard. li. 4. Dis●. Samaritanus.  bare Bread, & Wine. We use the same words, & Definitions, that S. Augustine, and other Aucient Fathers, and Peter Lumbarde, & Gratian, M. hardings own Doctors, have used before us: Sacramentum est Signum rei Sacrae: Sacramentum est invisibilis Gratiae visibilis forma. A Sacrament is a Token of a Holy thing: A Sacrament is a Form Visible of Grace Invisible. Neither do we hereof make a Bare, or naked Token, as M. harding imagineth: but we say, as S. Paul saith, It is a perfit Seal, and a sufficient Warrant of God's Promises, 
Roman. 4. Signaculum justitiae Fidei.  whereby God bindeth himself unto us, and we likewise stand bounden unto God, so as God is our God, and we are his people. This, I reckon, is no Bare, or Naked Token. And touching this word, Signum, what it meaneth, S. Augustine showeth in this sort: Signum est, quod praeter speciem, 
Augustin. De Doctrine Christiana. li. 2. ca 1.  quam ingerit sensibus, aliud quiddam facit ex se in cognitionem venire: A Sign is a thing, that besides the form, or sight, that it offereth to our senses, causeth of itself some other thing to come to our knowledge. And hereof it is called a Mystery, or a Holy Secrecy: 
De Consecr. dist. 2. Signu●.  for that our eye beholdeth one thing, and our Faith an other. For example, In Baptism our bodily eye seeth Water: but our Faith, which is the eye of our mind, 
1. johan. 1.  seeth the Blood of Christ, which, as S. john saith, h●th washed us from all our sins. Therefore Chrysostom 
Chrysost. in. 1. Epist. ad Corinth. Hom. 7.  saith, Incredulus, cùm Baptismatis lavacrum audit, persuadet sibi, Simpliciter esse Aquam. Ego verò non simpliciter video▪ quod video, sed animae per Spiritum purgationem: & Sepulturam, Resurrectionem, Sanctificationem, justitiam, Redemptionem, Adoptionem, Haereditatem, Regnum Coelorum, Spi●itus Sarietatem considero. Non enim aspectu judico ea, quae videntur, sed Mentis Oculis. The Infidel, when he heareth of the Water of Baptism, thinketh it to be only plain water: but I, that believe in Christ, do not only, and simply see Water, but I see the cleansing of ●he Soul by the Spirit of God: I consider Christ's Burial, his Resurrection, our Sanctification, our Righteousness, our Redemption, our Adoption, our Inheritance, the Kingdom of Heaven, and the fullness of the Spirit. For the things, that I see, I judge not with my bodily eyes, but with the eyes of my Mind. Now, will M. harding say, that Chrysostom only for a countenance, speaketh thus honourably of the Sacrament of Baptism, meaning notwithstanding, it is nothing else, but Bare Water? Certainly S. Augustine saith, In Sacramentis videndum est, non, quid sint, sed, quid Significent. 
Augustin. contr● Maximinum. li. 3. ca 22.  In Sacraments we must consider, not, what they be in deed, but, what they Signify. If that every thing, according to M. hardings judgement, must needs be accounted Bare, wherein Christ's Body is not Really Present, then is the Sacrament of Baptism a Bare Sacrament: & M. hardings Book must likewise of necessity seem a Very Bare book: unless perhaps he will say, 
Plato.  Christ's Body is Really enclosed in it. Plato saith, It is the greatest part of Wisdom, to discern, Aliud, & Idem, One, and the same thing, from an Other thing. 
Augustin. in johan. tractat. 26.  For of error herein evermore riseth all Confusion. But S. Augustine saith, Aliud est Sacramentum, aliud res Sacramenti: The Sacrament is One thing: and the Substance of the Sacrament, which is Christ's Body, is an other thing. And least M. harding should shift of this matter, and say, as his manner is, that the Sacrament is nothing else, but the Outward Form, and Appearance, or show of Bread, and Wine, 
Rabanus Ma●rus. li. 1. ca 31.  Rabanus Maurus hath prevented him in this wise, Sacramentum in alimentum Corporis redig●tur: The Sacrament is turned into the nourishment of the Body. Therefore these two things being diverse, and sundry, the one the Token, the other the thing tokened: The one Christ's Body, and the other the Sacrament of the same Body: The one Naturally feeding the Body, the other Supernaturally feeding the Soul: it were great Confusion, either to make them both one, or else by error to take the one for the other. 
Augustin. De Doctrine. Christ. li. 3. ca 5.  And for that cause S. Augustine saith, as it is before alleged, Ea demum est miserabilis Animae servitus, Signa pro rebus accipere, That in deed is a Miserable Servitude of the Soul, to take the Signs in steed of the things, that be signified.  
Now touching the Adoration of the Sacrament, M. harding is not able to show, neither any Commandment of Christ, nor any Word, or Example of the Apostles, or Ancient Fathers concerning the same. It is a thing very lately devised by Pope Honorius, 
Extra de Celebra. Missar.  about the year of our Lord. 1226. afterward increased by the New solemn Feast of Corpus Christi day, by Pope Urbanus, Anno 2264. 
Clem. li. 3. ti. 16. Ca Si Dominum.  And last of all Confirmed for ever by multitudes of Pardons in the Council of Uienna by Pope Clement. 5. An. 1310. The Church of Asia, and Graecia never received it until this day. The matter is great, and cannot be attempted without great danger. 
Apocalyp. 21.  To give the Honour of God to a Creature, that is no God, it is manifest Idolatry. And all Idolaters, as S. john saith, shall have their portion in the lake burning with fire, and Brymstoane, which is the second death.   

M. harding. The .2. Division.  
But now this being that very Bread, which God the Father gave us from Heaven, 
johan. 6.  as Christ saith: This Bread being the Flesh of Christ, which he gave for the life of the world.   

The B. of Sarisburie.  
M. harding would seem, to have trained all the Ancient Doctors unto his side, and to that end hath mustered them here in an army all together. How be it of them all, there is not one, that teacheth us one word of the Adoration of the Sacrament. Wherefore, if he bring them forth only for a Show, they are to many: but if he bring them, as Witnesses, they are to few: for, touching the case, they say nothing. Yet M. Harding, as a man much doubting his Readers memory, whatsoever he hath shortly alleged here, hath else where repeated, and doubled the same in other places of his Book: so that, if I would answer all in particular, I should be over tedious. For avoiding whereof, it shallbe sufficient, to refer me self over to such places, where as these Authorities are answered severally more at large.  
First, as I have said before, there is not one of all these Fathers, that willeth us to adore the Sacrament with godly honour. Which thing notwithstanding they were able to have written, if it had been then either used, or thought convenient: and M. harding was able to have found it, if it had been written. The Bread of the Sacrament is not that Bread, 
Cypri. li. 1. ep. 6.  of which Christ speaketh in the sirth of S. john: but very material Bread in deed, and, as S. Cyprian saith, Ex multorum granorum adunatione congestus, Moulded together of the mingling of many corues, and a Sacrament of that Bread, that came from Heaven. But this matter is answered in the fifth Article, and in the First, second, and third Division.   

M. harding. The .3. Division.  
This being that Bread, and that Cup, whereof whosoever eateth, or drinketh unworthily, shallbe guilty of the Body, and Blood of our Lord.   

The B. of Sarisburie.  
S. Jerome saith, 
Hieronym. in Malachi. ca 1.  Dum Sacramenta violantur, ipse, cuius Sacramenta sunt, violatur. When the Sacraments be misused, God himself, whose Sacraments they be, is misused. And the greatest Abuse, and Uilanie, that can happen to any Sacrament, is, contrary to Christ's Institution, and the nature of a Sacrament, to be honoured in steed of God. 
Augustin. contra Fulgentium ca 6.  And S. Augustine saith, Qui indignè accipit Baptisma, judicium accipi●, non Salutem. Who so receiveth Baptism unworthily, receiveth his judgement, and not his Health. Wherefore, if M. harding think this warrant sufficient to prove Adoration, then must he also adore the Water of Baptism.   

M. harding. The .4. Division.  
(160) 
The .160. Untruths fine together, in the report of four words.  In this Sacrament being contained the very Real, and Substantial Body, and Blood of Christ, as himself saith expressly, in the three first Evangelists, and in S. Paul.   

The B. of Sarisburie.  
It is a bold enterprise, in the report of four plain words to commit five manifest untruths, & that altogether with one breath. Certainly M. harding well knoweth, that neither Christ, nor Paul, nor any of the Evangelists, I add further, nor any of the Catholic Doctors, in this case of the Sacrament, ever used any of these Terms, either Carnally Contained, or Expressly, or Very, or Real, or Substantial. Only they say, This is my Body: which words the Ancient Father Tertullian expoundeth thus, 
Tertull. contr● Martion. li. 4.  This is a Figure of my Body.   

M. harding. The .5. Division.  
This being that Holy Eucharistia, 
In Epistola quadam ad Smyrnenses▪ ut citatur à Theodoreto in Polymorph. li. 4● 〈◊〉 Haereses. ca 34.  which Ignatius calleth the flesh of our Saviour jesus Christ, that hath suffered for our Sins, which the Father by his goodness hath raised up to life again: This being, not Common Bread, but the Eucharistia, after Consecration consisting of two things, earthily, and Heavenly, as Irenaeus saith, meaning by the one, (161) 
The .161. Untruth. For Irenaeus meaneth not the Forms, or Shows of Bread, but the Substance of very Bread itself.  the outward Forms: by the other, the very Body and Blood of Christ, who parsley for the Godhead inseparably thereto united, and partly for that they were conceived of the Holy Ghost in the most Holy Virgin Marie, are worthily called Heavenly.   

The B. of Sarisburie.  
What Theodoretus thought in this behalf, it is plain by his own words. For thus he writeth, Signa Mystica post Sanctificationem non recedunt à Natura sua: 
Theodoret. Dialogo. 2.  The Mystical Tokens after the Sanctification, or Consecration go not from their own Nature: that is to say, remain in Substance, and Nature, as they were before. By these words we may plainly see Theodoretus judgement. How be it, in all Sacraments two things must be considered, whereof, as Irenaeus saith, they do consist. The one is Earthly, the other is Heavenly: The one we see with our Bodily eyes, the other we see with the eyes of our Faith: The one is in the Earth, the other is in Heaven. These parts because they are joined in one Mystery, therefore oftentimes they scorce names, the one interchangeably with the other. For as Christ's very Body is called Bread, although in deed it be no Bread: So the Sacramental Bread is called Christ's Body, although in deed it be not Christ's Body. Therefore as the Sacrament is called Christ's Body, even so, according to the saying of Ignatius, it is the Flesh of Christ, 
Theodoret. in Polymorpho.  even the same, that hath suffered for our Sins, and that the Father hath raised again to life: that is to say, A Sacrament of that Flesh. In like sort S. Chrysostom writeth of the Sacrament of Baptism: 
Chrysostom. in Epist. ad Hebrae. Homil. 16.  Ostendit hoc loco, idem esse Sanguinem, & Aquam. Baptisma enim eius, etiam Passio eius est. S. Paul showeth in this place, that the Blood (of Christ) and the water (of Baptism) are both one. For Christ's Baptism, is Christ's Passion. He saith, The Water, & the Blood of Christ are both one thing, & that, he saith, was S. Paul's meaning. Yet notwithstanding, neither is the Water Christ's Blood in deed: neither is Christ's Blood in deed Material Water. But thus they borrow each of them the others name, because they are joined together in one Mystery. So is the Blood of Christ called Water, because it cleanseth: so is the Water called Christ's Blood, because it is a Sacrament of that Blood. And as S. Chrysostom saith, The Water of Baptism is Christ's Blood: even so Ignatius saith, The Bread is the Flesh of Christ, and none otherwise. These things are plain, and without cavil. Therefore S. Augustine saith, 
Augustin. Epist. 23.  Sacramenta ex Similitudine plerunque etiam rerum ipsarum nomina accipiunt. Ergo secundum quendam Modum Sacramentum Corporis Christi, Corpus Christi est: & Sacramentum Sanguinis Christi, Sanguis Christi est. Sacraments because of a certain likeness, oftentimes receive the names of the things themself (whereof they be Sacraments). 
Secundum quendam Modum.  And therefore the Sacrament of Christ's Body after a certain manner (of speech) is the Body of Christ: And the Sacrament of Christ's Blood, is likewise (after a certain manner) the Blood of Christ.  
But here hath M. harding taken great pains, to wrest, and to falsify the plain words of that holy Father Ireneus. 
Irenaeus li. 4 ca 34.  For that part of the Mystery, that Ireneus calleth, Rem terrenam, an Earthly thing, that is to say, Bread, the same M. harding, contrary to his Authors meaning, calleth Forms, or Accidents, or Shows of Bread. For this fond, and Heathenish kind of speech was not heard of in the Church in that holy Father's days: but was brought in well-near a thousand years afterward, to accompany Transubstantiation. But Ireneus in plain wise calleth it a Creature. 
Irenaeus eodem loco.  Thus he saith, Sanctificamus Creaturan: We do sanctify a Creature. Offerimus e● ex Creatura eius: We offer up unto him of his Creature. And that he meaneth, not a miraculous Creature, as is Accidens sine subiecto, the like whereof was never seen: but he saith simply, 
Ibidem.  Creaturam, quae est secundum nos, 
Secundum nos. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Such a Creature, as we have in common use: Such as we see: Such as we feel: Such as we eat: Such as we drink: and, utterly to cut of all M. hardings shifts, 
Ir●naeus li. 5.  he saith, Ex illa augetur, & consisti● Carnis nostrae Substantia. Of the same the Substance of our Flesh is increased, and standeth. Therefore it is certain, and most manifest by Ireneus, that, as Christ's Body is the one part of the Sacrament, so is Material Bread the other. Likewise in Baptism, as the one part of that holy Mystery is Christ's Blood, so is the other part the Material Water. Neither are these parts joined together in place, but in Mystery: and therefore they be oftentimes severed, and the one is received without the other. And for that cause S. Augustine saith, 
Augustin. in libro Sententiarum. senten. 338. Et in johan. tractatu. 26.  Qui discordat à Christo, nec Panem eius manducat, nec Sanguinem bibit: etiam si tantae rei Sacramentum ad judicium suae praesumptionis quotidie indifferenter accipiat, Who so disagreeth from Christ, neither eateth his Bread, nor drinketh his Blood: although he daily receive the Sacrament of so great a thing without difference to the judgement of his presumption.  
If any man think it strange, that the Sacrament is called the Body, and the Flesh of Christ, being not so in deed, let him understand, That the Written Word of God is likewise called Christ's Body, and Christ's Flesh, even the same, that was borne of the Virgin, and that the Father raised again to life: although in deed it be not so. 
Hieronym. in Psalm. 147.  So saith S. Jerome: Quando dicit, qui non comederit Carnem meam, & biberit Sanguinem meum etc. Licet in Mysterio possit intelligi, tamen veriùs Corpus Christi, & Sanguis eius Sermo Scripturarum est. When Christ saith, He that eateth not my Flesh, and drinketh not my Blood, etc. notwithstanding it may be taken of the Mystery, 
Veriùs.  Yet the Word of God is more truly the Body of Christ, and his Blood. Here note, good Reader, That by these words of S. Jerome, the Woord● of God is the Body, and Blood of Christ, and that more truly, then is the Sacrament.   

M. harding. The .6. Division.  
This being that Bread, which of our Lord given to his Disciples, not in shape, 
In Ser●●● de Coena Domini.  but in Nature changed, by the almighty Power of the Word is made Flesh, as S. Cyprian termeth it.   

The B. of Sarisburie.  
This authority is answered more at large in the tenth Article, and in the Second Division.   

M. harding. The .7. Division.  
This being that Holy Mystery, wherein the Invisible Priest turneth the Visible Creatures (of Bread, and Wine) into the Substance of his Body, 
Homi. 5. De Pascha.  and Blood, by his Word, with secret power, as Eusebius Emissenus reporteth.   

The B. of Sarisburie.  
This Authority is answered in the tenth Article, and in the seventh Division.   

M. harding. The .8. Division.  

* So S. Hilane saith, Christ dwelleth in us Naturally by the water of Baptism. De Trini●a. li. 8.  This Being that Holy Food, by worthy receiving whereof Christ dwelleth in us Naturally, that is to wit in us by truth of Nature, and not by Concord of Will only, as Hilarius affirmeth. 
Lib. 8. De Trinitate.    

The B. of Sarisburie.  
This Authority is answered before in the fifth Article, and the tenth Division.   

M. harding. The .9. Division.  
Again this being that Table, whereat in our lords meat we receive the word truly made Flesh of the most Holy Virgin Marie, as the same Hilary saith.   

The B. of Sarisburie.  
This Authority, as it nothing hindereth us, so it nothing furthereth M. harding. We say, that at that Holy Table our Faith is directed, not unto a fantasy, but unto the very Body, and Blood of Christ, and tasteth it, and feedeth on it: and that as verily, and as effectually, as our Body feedeth upon material food. And we add further, That, who so ever eateth not Christ's Flesh, 
johan. ●.  nor drinketh his Blood, shall not have everlasting life. But the thing, that we receive with our mouth, is not the same thing, that we receive with our Faith. For, as it is before alleged out of S. Augustine, 
August●in. Ioh●● Tractatu. 26.  Aliud est Sacramentum, aliud res Sacramenti. The Sacrament is one thing, and the Mater, or Substance of the Sacrament, which is Christ's very Body, is an other thing.  
But being granted, that Christ's Body is verily, and really in the Sacrament: Yet cannot M. harding thereof conclude his purpose. His argument standeth thus: 
Christ's Body ought to be adored with Godly honour: 
 Christ's Body is in the Sacrament: 
 Ergo, The Sacrament ought to be adored with Godly honour.   
This argument is made up of four Terms: and therefore in the Schools would be counted childish. The error thereof will the better appear by the like.  
Christ's Body ought to be adored with Godly honour: 
 Christ's Body is in heaven: 
 Ergo, Heaven ought to be adored with Godly honour.   

M. harding. The .10. Division.  
This being that Bread which neither Earinge, nor sowing, nor work of tilers hath brought forth, but that Earth, which remained untouched, and was full of the same, that is, the Blissed Virgin Marie, as Gregory Nyssene describeth.   

The B. of Sarisburie.  
Gregory Nyssene in this whole place speaketh not one word, neither of any Adoration, nor of the Sacrament: but only of Christ's Birth of the Blissed Virgin. These words are alleged, and answered before in the fifth Article, and tenth Division. Yet shortly, and by the way, these Words yield us one good reason against M. harding. For, where as Gregory Nyssene saith, The Bread of Christ's ●odie cometh not of the labour of tilers, that is to say, of Material Corn: and nevertheless S. Cyprian, and S. Augustine say, the Sacrament is wrought of many Corns. 
Cyprian. lib. 1. Epist. 6.  Of these Fathers thus considered together, we may conclude, That Christ's Body, and the Sacrament are sundry things. The argument that M. harding can gather hereof, 
Augustin. in johan. tracta. 26.  standeth thus:  
Christ was borne of the Blissed Virgin:  
Ergo, We ought to adore the Sacrament. For other necessity of sequel out of these words there is none.   

M. harding. The .12. Division.  
This being that Supper, 
Constitut. Apostolicarum. li. 8. ca v●t.  in the which Christ Sacrificed himself, as Clemens Romanus, and as Hesychius declareth: who furthermore in an other place writeth most plainly, that these Mysteries, meaning the Blessed Sacrament of the Aultare, are Sancta Sanctorum, the Holiest of all Holy things, because it is the Body of himself, 
In Levir. li. 1. ca 4.  of whom Gabriel said to the Virgin, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: 
Hesychiu● speaketh these words, not of the Sacrament, but of Christ himself.  therefore that Holy thing, which shallbe borne of thee, shallbe called the Son of God: and of whom also Esa●e spoke, Holy is our Lord, and dwelleth on high, verily in the bosom of the Father.   

The B. of Sarisburie.  
Christ, as he had showed his Disciples before, that he must go up to Jerusalem, and there be Crucified, so being at that his last mournful Supper, he ordained a Sacrament of his Death, and took Bread, and Broke it, and described, and expressed before their eyes the whole order, and manner of his Passion: As if he should have said, Thus shall my Body be Broken: thus shall my Blood be shed. This description of Christ's Death so plain, and so lively, Hesychius calleth a Sacrifice, that is to say, an exemplar, or Resemblance of that Sacrifice, which he had to offer the day following upon the Crosse. And in deed, as the Bread was Christ's Body, so the breaking of the same was Christ's Passion. And in this manner of speech the Ancient Fathers seem to call Baptism a Sacrifice. Chrysostom saith, Baptisma Christi, 
Chrysost. in Episto. ad Hebrae.  Passio Christi est. The Baptism of Christ, is Christ's Passion. So Tertullian, Tingimur in Passione Domini, We be washed in the Passion of our Lord. So like wise again Chrysostom saith, 
Homi. 16.  Quod Crux, & Sepulchrum fuit Christo, id nobis Baptismus factus est. 
Tertullian. de Baptismo.  That is Baptism unto us, that the Cross, and Grave was unto Christ. In this sense Hesychius saith, Christ offered himself at his last Supper: that is to say, 
Chrysost. in Epist. ad Roma.  by way of a Sacrament, and in a Mystery, but not in deed: to take away the sins of the World. In like sense the same Hesychius calleth the Birth of Christ a Sacrifice: 
Homi. 10.  These be his words, Sacrificium Coctum Christi appellat Incarnationem: The baked Sacrifice he calleth the Incarnation of Christ. 
Hesychius in Levi. li. 1. ca 2.   
touching this word, Sancta Sanctorum, it is not the outward Sacrament, that Hesychius calleth by that name, but the very Body of Christ itself: which, 
August. in johan. tracta. 26.  as S. Augustine saith, is Res Sacramenti, The Substance, and Mater of the Sacrament. So writeth Origen upon Leviticus, Quae est Hostia, quae pro peccatis offertur, 
Origen in Levi. Homi. 7.  & est Sancta Sanctorum, nisi unigenitus Filius Dei Dominus meus jesus Christus? Ipse solus est Hostia pro peccatis, & ipse est Hostia, Sancta Sanctorum. What is that Sacrifice, that is offered up for Sin, and is the Holy of the Holy: but the only begotten Son of God my Lord jesus Christ? He only is the Sacrifice for Sin: and he is the Sacrifice, of Holy things the most Holy. And this he speaketh of the Sacrifice, that Christ made upon the Crosse. And therefore he addeth thus, Quod uno verbo Apostolus explicavit, cùm dicit, Qui seipsum obtulit Deo. Which thing the Apostle expressed in one word, saying thus, Which hath offered up himself unto God.  
How be it, not only the Sacrament, but also other things appointed unto godly use, 
Inter Decree. Bonifac. 1. Decree. 3.  may be called, Sancta Sanctorum. So it is written, and determined by Bonifacius the first: Omne, quod Domino Consecratur, sive fu●rit homo, sive animal, siue ager, vel quicquid fuerit semel consecratum, Sanctum Sanctorum erit Domino. 
12. Quaest. 2. Nulii liceat. Leuiti. 27.  Every thing, that is Consecrate unto the Lord, be it Man, or beast, or lands, or what so ever, being Consecrate, it is Holy of the Holy unto the Lord. Neither doth he call the holy Mysteries, Sancta Sanctorum, in that sense, that M. Harding meaneth, for that they are the holiest of all holy things, but because they are appointed for Holy People. For thus he expoundeth it himself, 
Origen. in Leviticum hom. 13.  Panis iste, & Calix, Sancta Sanctorum sunt. Vides, quomodo non dixerit, Sancta, tantummodò, sed Sancta Sanctorum. Ac si dicere●, Panis iste non est communis Omnium, nec cuiusque indigni, sed Sanctorum est. Quantò magis hoc & de Verbo Dei dicemus, Hic Sermo non est omnium, nec cuiuscunque, sed Sanctorum est? This Bread, and this Cup, are the Holy things of the Holy. You see, That he saith not only, They are Holy things: but he addeth besides, Of the Holy. As if he would say, This Bread is not common to all men, nor to every unworthy: but it is the Bread of the Holy. How much more may we say the same of God's word, This Word is not of all men, or of every Body, but of the Holy? Therefore S. Chrysostom saith, The Priest was wont, to show forth the Bread in the time of the Holy Mysteries, and to say, Sancta Sanctis, Holy things for the Holy. And this is the meaning of, Sancta Sanctorum.  
As for Clemens of Rome, the Apostles Fellow, as M. Harding everywhere calleth him, he saith not, That Christ offered himself at his Last Supper: but rather far otherwise. Thus he saith, Propter nos Homo factus, & Spirituale Sacrificium offerens Deo. Christ being made Man for us, and offering unto God a Spiritual Sacrifice.  
And in plainer sort, he maketh this prayer unto God, touching the same, 
Li. 8. ca 13.  Offerimus tibi Regi, & Deo, iux●a Christi institutionem hunc Panem, & hoc poculum: We offer up unto thee, o King and God, this Bread, and this Cup. He saith not, we offer up Really the Body of thy Son: but this Bread, and this Cup. Which also he calleth Antitypa, that is to say, Signa Corporis, & Sanguinis Christi: The Tokens, or Pledges of Christ's Body, and Blood. And so Theodoretus writeth hereof: 
Theodoret. 〈◊〉 Psal. 110.  Ecclesia offert Corporis, & Sanguinis eius Symbola: The Church offereth the Tokens, or Signs of his Body, and Blood.   

M. harding. The .12. Division.  
On the holy Table, where these Mysteries are celebrated, the Lamb of God being laid, and Sacrificed of Priests unbloodily, as that most Ancient, and worthy Council of Nice reporteth.   

The B. of Sarisburie.  
As the Council of Nice saith, The Lamb is laid upon the Altar, alluding unto the Sacrifices of the Old Law, even so doth S. Augustine say unto the people, 
Augustin. in Sermone ad Infants. Citatur à ●eda. 1. Corin. 10.  Vos estis in Mensa: vos estis in Calais. You are upon the Table: you are in the Cup. As the people is laid upon the Table, so is Christ laid upon the Table. But this Authority is answered more at large in the fi●te Article, and the eighth Division.   

M. harding. The .13. Division.  
Briefly, in this highest Sacrament under visible shape invisible things, soothly the very true, Real, Lively, Natural, and Substantial Body, and Blood of our Saviour Christ being contained, as (162) 
The .162. untruth. Misreportinge the Scriptures, the Counsels, and Ancient Fathers.  the Scriptures, Doctors, Counsels, yea and the best learned of Martin Luther's School, do most plainly, and assuredly affirm.   

The B. of Sarisburie.  
Now sooth, if M. harding could have found any of all these Terms, Real, lively, Natural, or Substantial, either in the Scriptures, or in the Doctors, or in any Council, he would not have spared the allegation. But thus avouching these Terms, and so constantly assu●ring us thereof by these Authorities, being nevertheless not able anywhere to find the same, we must needs think, he misreporteth the Scriptures, 
Constancy.  the Doctors, and the Councils, and much abuseth the simple credulity of the people.   

M. harding. The .14. Division.  
This (I say in conclusion) being so, as it is undoubtedly so: we that remain in the Catholic Church, and can by no persecution be removed from the Catholic Faith, whom it liketh M. jewel, and his fellows to call Papists, believe verily, that it is our bounden duty to Adore the Sacrament, and to worship it with all Godly Honour. By which word, Sacrament, notwithstanding in this respect we mean not the outward Forms, (163) 
The. 16●. Untruth. For these Speeches were neue● known, nor heard of in any time of the Ancient Fathers.  that properly are called the Sacrament, but the thing of the Sacrament, the Invisible Grace, and Virtue therein contained, even the very Body and Blood of Christ.  
And when we adore, and worship this Blissed Sacrament, we do not Adore, and Worship the Substance itself of Bread and Wine, (164) 
The .164. Untruth. For the Bread, and Wine remain still, as shall appear in the tenth Article.  because after Consecration none at all remaineth. Neither do we Adore the outward Shapes, and Forms of Bread, and Wine, which remain: for they be but Creatures, that ought not to be Adored: But the Body itself and Blood of Christ, (165) 
The .165. Untruth. As may more largely appear by the fifth, and the sixth Article.  under those Forms Verily, and Really contained, lowly, and devoutly do we Adore. And therefore, to speak more properly, and according to skill, lest our Adversaries might take advantage against us through occasion of terms, where right sense only is meant▪ we protest, and say, that we do, and aught to Adore and worship the Body, and Blood of Christ in the Sacrament.   

The B. of Sarisburie.  
If M. harding be Persecuted, as he saith, verily it seemeth a delicate kind of Persecution. They of his side did not so persecute others. But Solomon saith, There be certain that flee, 
Proverb▪ 28. Epiphan li. 2. De ●●●●manitis.  when nom●n followeth them. Thus did Arius the Heretic sometimes complain of his Persecutors: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arius that wrongfully suffereth Persecution for the truths sake, that conquereth all things.  
As for M. hardings Constancy, which is here brought in, as in steed of some proof, I will say nothing. How be it his friends think, So many, so light, and so sudden changes, can scarcely stand well with the title of Constancy. Certainly the maintenance of open, & known error, should rather have some other name. The Prophet Zacharie saith, 
Zachar. 7. job. 41.  Posuerunt ut Adamantem Cor suum: They have set their heart, as the Adamant stone. job saith, Stetit cor eius sicut incus: His heart stood as a steady. Yet might not they therefore be called constant. S. Hilary saith, Gravis, & periculosus est lapsus in multis. 
Hilarius de Trinitate li. 6. ca 84.  Etsi enim se intelligant, tamen pudor exurgendi authoritatem sibi praesumit: ut, quòd errant, prudentiam velint existimari: quòd cum multis errant, intelligentiam esse asserant Veritatis. Falling from God in many men is grievous, and dangerous. For, albeit they understand themself, yet, for that they are ashamed to rise again, they therefore take upon them some authority, and will have their Error counted Wisdom: and, that they are deceived with many, they call it the understanding of the Truth. touching the purpose, it appeareth, this matter cannot stand without the disordringe, and confounding of the Natural course, and sound of words. Sometimes the Accidents, and Shows of Bread must be the Sacrament: Sometimes Christ's Body, which, as M. harding confesseth, in deed is not the Sacrament, yet to maintain this new Adoration, must needs become the Sacrament. And thus now we have two Sacraments together in one Sacrament. And yet in the Conclusion, we may not worship the very Sacrament, but only Christ's Body in the Sacrament. And this, as M. harding telleth us, is a Proper, Plain, Familiar kind of speech, and according unto skill. Thus he teacheth us to lift up our hearts, and to worship God in Spirit and Truth. unless the simple people go to the Universities, and learn this new skill, what is Accidens absque subiecto: Corpus sine loco: Locus sine Corpore: Quantitas sine modo quanti, they cannot skilfully worship Christ's Body. Or if they worship without this skill, they worship one thing for an other, and become Idolaters.   

M. harding. The .15. Division.  
And here this much is further to be said, that in the Sacrament of the Altar the Body of Christ is not Adored by thought of mind sundered from the word, but being inseparably united to the word. For this is specially to be considered, that in the most Holy Sacrament, the Body and Blood of Christ are not present by themselves alone, as being separated from his Soul, and from the Godhead: but that there is (166) 
The .166. untruth, Often avouched, and never proved. These words pertain only to Christ himself: And nothing at all unto the Sacrament.  here his true and living Flesh, and Blood joined together with his Godhead inseparably, and that they be as himself is, perfit, whole, and inseparable. Which is sufficiently confirmed by sundry his own words in S. john. I am (saith he) the Bread of life. Again, This is Bread coming down from Heaven, that, if any eat of it, he die not. I am the lively Bread that came down from Heaven: If any eat of this Bread he shall live everlastingly. And to show, what Bread he meant, he concludeth with these words: And the Bread, which I shall give, is my Flesh, which I shall give for the life of the world. By which words he assureth us plainly, that his Flesh which he giveth us to eat, is full of life, and joined with his Godhead, which bringeth to the worthy receivers thereof immortality, as well of Body, as of Soul. Which thing Flesh, and Blood of itself could not perform, as our Lord himself declareth plainly, where he saith as there it followeth: It is the Spirit that quickeneth, or giveth life, the flesh profiteth nothing. The words which I have spoken to you be Spirit, and life. As though he had said thus: The Flesh of itself profiteth nothing, but my Flesh, which is full of Godhead and Spirit▪ bringeth and worketh immortality and life everlasting to them 
* A vain addition. For S. Augustine saith▪ The Body of Christ itself is received of all men unto life, and of no man unto judgement.  that receive it worthily. Thus we understand in this Blissed Sacrament, not only the Body and Blood of Christ, but all and whole Christ, God and Man, to be present in substance, and that for the inseparable unity of the person of Christ: and for this cause we acknowledge ourselves bounden to adore him, as ver●e true God, and man..  
For a clearer declaration hereof, 
In johan. tractat. 27.  I will not let to recite a notable sentence out of S. Augustine, where he expoundeth these words of Christ: Then, if ye see the Son of man go up, where he was before. There had been no question (saith he) if he had thus said: If ye see the Son of God go up, where he was before. But, where as he said, The Son of man go up, where he was before, what was the Son of man in heaven, before that he began to be in earth? verily here he said, where he was before▪ as though then he were not there, when he spoke these words. And in an other place he saith, Noman hath ascended into heaven, but he, that descended from heaven, the Son of Man, which is in heaven. He said not, Was, but the Son of Man (saith he,) which is in heaven. In Earth he spoke, and said himself to be in heaven. To what pertaineth this, but that we understand Christ to be one person, God, and Man, not two: least our Faith be not a Trinity, but a qu●ternitie? Wherefore Christ is one, the word, the soul, and the flesh, one Christ: the Son of God, and the Son of Man, one Christ. The Son of God ever, the Son of Man in time: Yet one Christ, according to the Unity of person was in Heaven, when he spoke in Earth. So was the Son of Man in Heaven, as the Son of God was in Earth. The Son of God in Earth in flesh taken, the Son of Man in heaven in unity of person. Thus far S. Augustine.   

The B. of Sarisburie.  
It is true, That Christ's Body, and his godhead are joined inseparably, and therefore must be adored both together. For we may not divide the godhead from the manhood, and so imagine two sundry Christ's, the one to be honoured, the other to stand without honour, as did the Heretic Nestorius. 
Cyrillus in Apolog●tico.  But as the Body, and Soul of Man, being joined both in one, are honoured both together: so must the Humanity, and Divinity of Christ, 
In Edicto Imperatoris justi. inter Decrete johan. 2.  being joined both in one, likewise be honoured both together. Otherwise to say, as the Heretic Nestorius said, Thomas touched him, that was risen again: and honoured him, that raised him up, it were great blasphemy. Nevertheless, notwithstanding the Body, and godhead of Christ be joined in one Person, 
Concil. Chalcedon. Actio. 1.  yet are they distinct, and sundry Natures: The one Finite, the other Infinite: The one in place, the other incomprehensible without place: The one a Creature, the other the Creator. Neither is there any Godly honour dew unto the Body of Christ in respect of itself: but only, for that it is joined in one Person with the Divinity. All these things be true, and out of question.  
Likewise the words, that Christ spoke in the sixth Chapter of S. john, & are here alleged by M. harding, are undoubtedly true: how be it not according to the simple sound and tenor of the letter: For that, as S. Augustine saith, were, 
Augustin. De Doctrina Christiana. li. 3. c. 16. Origen. in Levi. hom. 7.  Flagitium, & facinus, An Heinous wickedness: And, as Origen saith, It would kill the soul. And therefore Christ himself expoundeth his own meaning touching the same, It is the Spirit, that giveth life: the Flesh profiteth nothing. The words, that I have spoken, be Spirit, and life. Which words S. Augustine expoundeth thus: Spiritualiter intelligite, quae locutus sum. Non hoc Corpus, quod videtis, manducaturi estis. Understand ye Spiritually the things, 
Augustin in Psalm. 98.  that I have spoken. Ye shall not eat this Body, that ye see. Likewise Chrysostom, Secundum Spiritum verba mea audienda sunt: Qui secundum Carnem audit, 
Chrysost. in johan. hom. 47.  nihil lucratur, nihil utilitatis accipit. My words must be heard Spiritually: Who so heareth them Carnally, or, according to the Flesh, geateth nothing, nor hath any profit by them. He saith further by way of objection against himself, Quid ergo est Carnaliter intelligere? Simpliciter, ut res dicuntur: neque aliud quicquam cogitare. And what is meant by these words, To understand according to the Flesh? He answereth, It is to understand simply, and plainly, even as things be spoken, and to think upon nothing else. Thus therefore Christ said, to cut of their Carnal cogitations, The words, that I spoke are spirit, and life. As if he should say, Neither is my Flesh meat, nor my Blood drink, to enter into your mouths, and to feed your bodies. But if your Souls be hungry, I am Spiritual meat, to feed you: if your Souls be thirsty, I am Spiritual drink to refresh you. To this purpose S. Chrysostom saith thus: 
Chrysost. ad popul. Antiochen. homi. 21.  Omnia tibi Christus factus est: Mensa, Vestimentum, Domus, Caput, & Radix &c. Christ is become ●l things unto thee: Thy Table, thy Apparel, thy House, thy Head, and thy Root. 
Galat. 3.  S. Paul saith, As many of you, as are baptized in Christ, ye have put on Christ: 
johan. 6.  Behold, how Christ is made thy Apparel. And wilt thou learn, how he is become thy Table? He saith, who so eateth me, shall live through me: And that he is thy House, 
johan. 15.  he saith, Who so eateth my Flesh, dwelleth in me, and I in him: And that he is thy Root, again he saith, I am the Vine, and you are the Branches. So saith Gregorius Nyssenus, 
Gregorius Nyssen. in vita Mosis.  Christ unto the strong is strong meat: unto the weaker sort he is Herbs: and unto infants he is Milk. So saith Origen, Ne mireris: Quia verbum Dei & Caro dicitur, & Panis, & Lac, & Olera, & pro mensura credentium, vel possibilitate sumentium diversè nominatur. 
Origen. in Exo. ca 15. homi. 7.  Marvel not: For the word of God is called both Flesh, and Bread, and Milk, and Herbs: and, according to the measure of the believers, and the possibility of the receivers, is diversely named. And likewise Gregory Nazianzene, 
Nazianzen. in Psalm. 44.  Quemadmodum Dominus noster jesus Christus appellatur Vita, Via, Panis, Vitis, Lux vera, & mill alia, sic etiam appellatur Gladius. Like as our Lord jesus Christ is called the Life, the Way, the Bread, the Vine, the true Light, and a thousand things else, so is he also called the sword. Now as Christ is Bread, even so, in like manner of speech he is a sword, and none otherwise. Thus is Christ unto us a Spiritual Table, a Spiritual Apparel, a Spiritual House, a Spiritual Head, a Spiritual Root, Spiritual Meat, Spiritual Herbs, Spiritual Milk, Spiritual Flesh, Life, Way, Bread, vine, and Light. And to this end Christ saith, My Words be Spirit, and life.  
Hitherto the words of Christ, that be here alleged, weigh very little of M. hardings side.  
besides all this, He saith, That whole Christ, both God, and Man, is Really, Substantially, and Carnally in the Sacrament. This thing, because he is not able any way to prove, he presumeth of himself by authority, as though it were already proved. It shallbe good, to give him a day, to consider the matter, and to prove it better. In the mean season the substance of his reason standeth thus:  
The Humanity, and Divinity of Christ are joined together in one Person,  
Ergo, we must adore the Sacrament with Godly Honour.   

M. harding. The .16. Division.  
Hereupon he expoundeth these words, It is the spirit that quickeneth, or giveth life, the flesh availeth nothing, thus: The flesh profiteth nothing, but the only flesh. Come the spirit to the flesh, and it profiteth very much. For if the flesh should profit nothing, the word should not be made flesh to dwell among us. For this unity of Person to be understanded in both natures (saith the great learned Father Leo) we read that both the Son of Man came down from heaven, 
Epist. ad Fla●ianum Constantinopolitanun Episc. C. 5.  when as the Son of God took flesh of that Virgin, of whom he was borne: and again, it is said, that the Son of God was Crucified, and buried, where as he suffered these things not in the godhead itself, in which the only begotten is coeverlastinge, and consubstantial with the Father, but in the infirmity of humane nature. Wherefore we confess all in the Crede also, the only begotten Son of God Crucified, and buried, according to that saying of the Apostle: For if they had known, 
1. Cor. 2.  they would never have Crucified the Lord of Majesty.  
according to this doctrine, 
In johan. li. 4. Ca 15.  Cyrillus writing upon S. john saith, He that eateth the flesh of Christ, hath life everlasting. For this flesh hath the word of God, which naturally is life. Therefore he saith: I will raise him again in the last day. For I, said he, that is, my Body, which shallbe eaten, will raise him again. For he is not other, than his flesh. I say not this because by nature he is not other, but because after incarnation, he suffereth not himself to be divided into two sons. By which words he reproveth the heresy of wicked Nestorius, that went about to divide Christ, and of Christ to make two sons, the one the son of God, the other the son of Marie, and so two persons. For which Nestorius was condemned in the First Ephesine Council, and also specially for that he said, (167) 
The .167. Untruth For neither was there any such error defended by Nestorius, nor any such Canon ever moved in that Council.  we receive in this Sacrament only the flesh of Christ in the Bread, and his Blood only in the Wine, without the godhead, because Christ said, he that eateth my flesh, and said not, 
Vide Ana●hematif. 11.  he that eateth or drinketh my Godhead, because his Godhead cannot be eaten, but his flesh only. Which heretical cavil Cyrillus doth thus avoid. Although (saith he) the nature of the Godhead be not eaten, yet we eat the Body of Christ, which verily may be eaten. But this Body is the words own proper Body, 
Item ad Theodosi▪ de recta fide & li. 2. ad Reginas de recta ●ide.  which quickeneth all things, and in as much as it is the Body of life, it is quickninge, or lifegevinge. Now he quickeneth us, or giveth us life, as God, the only fonteine of life. Wherefore such speeches uttered in the scriptures of Christ, whereby that appeareth to be attributed to the one nature, which appertaineth to the other, and contrariwise: according to that incomprehensible, and unspeakable conjunction and union of the divine and humane nature in one person, are to be taken of him inseparably, in as much as he is both God and Man: and not of this, or that other nature only, as being severed from the other. For through cause of this inseparable union, what so ever is apperteininge, or peculiar to either nature, it is rightly ascribed, yea and it ought to be ascribed to the whole person. And this done, as the learned divines term it, Per communicationem idiomatum. And thus Cyrillus teacheth, how Christ may be eaten, not according to the divine, but humane nature, which he took of us: and so likewise he is of Christian people adored in the Sacrament according to his divine nature. And yet not according to his divine nature only, as though that were separated from his humane nature, but his whole person together God and man.. And his precious flesh, and blood are adored for the inseparable conjunction of both natures into one person, which is jesus Christ God and man. Whom God hath exalted (as S. Paul saith) and hath given him a name, 
Philip. 2.  which is above all names, that in the name of jesus every knee be bowed, of the Heavenly and the earthily things, and of things beneath, and that every tongue confess, that our Lord jesus Christ is in Glory of God the Father, that is, 
Hebrae. 10.  of equal glory with the Father. And when God (saith S. Paul) bringeth his first begotten into the world, he saith, And let all the Angels of God Adore him. S. john writeth in his Revelation, 
Psalm. 96.  that he heard all creatures say, blissing, Honour, Glory, and Power, 
Apoc. 5.  be to him which sitteth in the Throne, and to the Lamb for ever. And the four and twenty Elders fell down on their faces, and Adored him that liveth until worlds of worlds.   

The B. of Sarisburie.  
I marvel, M. harding would bestow so many waste words to so small purpose. These Authorities be all true, and, saving only that of the Council of Chalcedon, touching Nestorius, all truly alleged. But every thing, that is true, maketh not by and by proof sufficient in every case. Pliny the second giveth good sad counsel, 
Plin. Saepè respiciendum est ad Titulum.  that, whosoever will take in hand to write a book, have evermore a good eye unto his Title, or to the purpose, whereof he writeth, least he happen to wander, and to run at random. As now, M. harding seemeth to shoot fair, although a great way from the Mark. For in all these words there is no manner mention, neither of the Sacrament, nor of the Adoration thereof, nor of any other thing thereto belonging. unless M. harding upon occasion of these words will reason thus:  
The Son of man came down from Heaven: 
 Ergo, We must adore the Sacrament.  
The words of Cyrillus be likewise true. Christ's Flesh is joined with the Godhead, and therefore it Naturally giveth life. 
johan. 6.  And, when Christ said, I will raise him up at the last day, He meant, even as Cyrillus saith, that his Flesh, that we eat, shall raise us up at the last day. For, what soever favour, or mercy we have from God, we have it only by the Flesh of Christ. S. Augustine saith, Mortalis factus est Immortalis, 
Augustin. in Psalm. 109.  ut, peracta sua Morte, nos faceret Immortales. He that is Immortal, became Mortal, that through his Death he might make us Immortal. Again he saith, Nos non efficeremur participes Divinitatis eius, 
Augustin. in Psalm. 118.  nisi ipse factus fuisset particeps Mortalitatis nostrae. We could not be partakers of his godhead, unless he had been partaker of our Mortality. All these words be true, as containing nothing else, but the exposition of these words of Christ, He that eateth my Flesh, and drinketh my Blood, shall live for ever.  
But M. harding, to make these words of Cyrillus to serve his turn, hath imagined two great errors: The one is, That Christ's Body cannot be Eaten, but only in the Sacrament: The other is, That unless we receive Christ's Body with our mouth, and swallow it down into our belly, we eat it not: As though either Christ, or these holy Fathers had meant a Carnal, or fleshly eating. This whole Doctrine is horrible, and full of Desperation. For M. hardings position being true, That noman shallbe partaker of that blessed Resurrection, but only such as have eaten Christ's Body in the Sacrament, what then shall become of Christian Children, that have departed this life, never having received the Sacrament?  
Who shall raise them up again at the last day? Or doth M. harding believe, that such little ones being baptised, and so the Members of Christ, shall never rise again, but lie damned for ever, only because they have not received the Sacrament?  
verily, Christ in these words, as it is witnessed by all the holy Fathers, speaketh not of the Sacrament, but of the Spiritual Eating with our Faith: and in this behalf utterly excludeth the Corporal office of our Body. Therefore S. Augustine saith, 
Augusti. in Sex. Caput johannis.  Crede, & manducasti. Believe, and thou hast Eaten. And again, Illud manducare, refici est: Illud bibere quid est, nisi vivere? That eating, 
Spiritual eating.  is to be refreashed: and that drinking, what is it else, but to live? 
Augustin. De Verbis Apostoli. Sermo. 2.  Likewise S. Basile saith, Est Spirituale os Interni Hominis, quo recipitur Verbum vitae, quod est Panis, qui de Coelo descendit. There is a Spiritual mouth of the Inner Man, wherewith is received the Word of life, 
Basil. in Psal. 33.  which is that Bread, that came down from Heaven.  
And touching our rising again from the dead, 
Baesilius in ●xhortatione ad Sanctum Baptis. Augustin. citatur a Beda.  he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Our Baptism is a strength, or power to Resurrection. So S. Augustine, Nemini dubitandum est, etc. No man may doubt, but every man is then made partaker of the Body, and Blood of Christ, when in Baptism he is made the member of Christ's Body. Likewise S. Chrysostom, In Baptism we are Incorporate unto Christ, 
1. Corin. 10.  and made Flesh of his Flesh, and Bone of his Bones. Thus by Faith we Eat the Body of Christ, and that, not by way of Imagination, 
Chrysost. in epis. ad Ephesi. ho. 20.  or Fantasy, but effectually, verily, and in deed: and therefore Christ shall raise us up again at the last day.  
M. hardings error, as I have said, resteth herein, that he imagineth, That Christ's Body cannot be eaten, but only in the Sacrament, and that by the mean, and office of our bodily mouth. But, as it is before alleged out of Rabanus Maurus, 
Rabanus Maurus, li. 1. ca 31.  The Sacrament is received outwardly with the mouth of our Body: But the Body of Christ is received into the Inner Man, and that with the Spiritual mouth of our Soul. And thus both may the Sacrament be received without Christ's Body, and also the Body of Christ may be received without the Sacrament.  
Hitherto M. harding hath not once touched one word of Adoration.  
Concerning Nestorius, M. harding in the drift of his tale hath handsomely couched in a great untruth. For where as he saith, Nestorius held this opinion, That in the Sacrament of the Bread, we receive only Christ's Body without his Blood: 
M. Harding untruly allegeth the Council of Ephesus.  and in the Cup, the Blood of Christ alone without the Body: neither did Nestorius, notwithstanding he were an Heretic, ever hold this peevish error, nor is there any such record either in the Council of Ephesus, that here untruly is alleged, or in any other Old Council, or Ancient Father.  
But the right of M. hardings cause hangeth of such Evidence, as never was found in any record. If there be any such Canon to be found in that whole Council, or any mention thereof made in any of all the Ancient Doctors, let M. harding show it, that we may believe him. If, having alleged it so constantly, and so often, he be able utterly to show nothing, let him give men leave to think, that he abuseth the world with Vain Titles, and meaneth no truth.  
Although he might be bold, freely to devise matter against Nestorius, as being an Heretic, yet he should not thus report untruth of a General Council.  
But Cyrillus saith further, We cannot Eat the Godhead of Christ: It is his manhood only, that is Eaten. Hereby M. harding thinketh, he is able to overthrow our whole Doctrine of Spiritual eating, that is wrought by Faith. For thus he will Reason,  
By your Doctrine, eating of Christ's Body is believing: 
 But Cyrillus saith, we cannot Eat God: 
 Ergo, By your Doctrine, we cannot believe in God.  
Thus he thinketh, we are driven, to confess a great inconvenience. This reason seemeth to have some show. And therefore I beseech thee, good Reader, to consider both the parts thereof, and also the answer.  
eating in common use of speech, is the receiving of food, and susteinance, and the turning of the same into the substance of our bodies: and by a Metaphor, or an extraordinary kind of speech, 
To eat God.  is often used for the Spiritual eating, and turning of Heavenly Food to the refreashinge, and nourisshing of our Souls. By neither of these ways it can rightly be said, That we Eat the godhead.  
For neither can we receive the Majesty of God's divine Nature, neither turn the same into the Substance of our Nature. But we may Receive, & Eat, and Feed upon the Humanity, and Body of Christ, and become Bone of his Bones, 
Ephesi. 5.  and Flesh of his Flesh, so as he may dwell in us, and we in him. Wherefore, notwithstanding Christ be both God, and Man, yet we have not our feeding, and life of Christ in respect of his Godhead alone, but first, and principally in respect of his Humanity, in that he was made Man, and became partaker of Flesh, 
Hebrae. 2.  and Blood, and was Crucified, and shed his Blood, and yielded up his Spirit upon the Crosse. This is our Spiritual feeding: herein standeth our whole life. Therefore S. Paul saith, Quod nunc vivo in Carne, in fide vivo filii Dei, 
Galat. 2.  qui dedit semetipsum pro me. That I live now in the Flesh, I live in the Faith of the Son of God, 
Galat. 6.  that hath given himself for me. And again, God forbid, that I should rejoice in any thing, saving only in the Cross of jesus Christ.  
Likewise Saint Peter, 
Actor. 4.  There is none other Name given unto men under Heaven, whereby they may be saved, but only the Name of Christ jesus. Thus, as Cyrillus saith, We have our life, and feeding, not of the Godheadde, but of the Manheadde of Christ. And therefore it is very well noted upon the Decrees, Christus per hoc est Factus noster Panis, 
De Conse. Dist. 2. Christus.  & Sustentatio, & Vita, quia assumpsit Carnem nostram. 
In Margin.  Christ in this is become our Bread, and our Susteinance, and our life, because he hath taken our Flesh.  
But M. harding will say, according to the judgement of Cyrillus, We cannot eat the Godhead: yet nevertheless we do believe in God: Ergo, Contrary to your Doctrine, believing, and eating are not both one. verily, it appeareth both by Cyrillus himself, and also by a general consent of other Old Learned Fathers, that we cannot neither Know God, nor Believe in God, nor Call upon God, as he is in himself, in his Divine Majesty, but only, as it pleased him to become like unto us, and to take upon him our Mortal Nature. S. Chrysostom saith, 
Chryso. Citatur à Cassiodoro in Psal 17.  Illum, si in nuda Deitate venisset, non Coelum, non Terra, non maria, non ulla Creatura sustinere potuisset. If God had come in his manifest Divinity, neither the Heaven, nor the Earth, nor the Sea, nor any Creature could have borne his Presence.  
So S. Hilary, 
Hilarius in Psalm. 143.  Cognitus fieri Deus homini, nisi Assumpto Homine non potuit. Quia incognoscibilem cognoscere, nisi per Naturam nostram, Natura nostra non potuit.  
unless God had taken Man, he could never have been known unto man. For him, that cannot be known, our Nature, saving only by mean of our own Nature, could never have known. 
Cyrillus ad Reginas.  Likewise saith Cyrillus, Christus non aliter erit Adorabilis, nisi credamus, quòd ipsum Verbum Caro factum sit. Christ is not otherwise to be Adored, unless we believe, 
Augustin in Psalm. 33.  that the very Word was made Flesh. Likewise saith S. Augustine, Respice altitudinem ipsius: In principio erat verbum etc. Behold the highness of him: 
johan. 1.  In the beginning was the Word: and the Word was with God: and God was that Word. Behold the everlasting Meat: but the Angels, and high Powers, and the Heavenly Spirits feed upon it. But what man can attain unto that Meat? What heart can be meet for it? Therefore it was necessary, that that Meat should turn into Milk, and so should come unto us little ones. It followeth Quomodo ergo de ipso Pane pavit nos Sapientia Dei? Quia verbum Caro factum est, & habitavit in nobis. How then did the wisdom of God feed us with that Bread? He answereth, Because the Word was made Flesh, and dwelled in us. Again he saith, Ita Verbum Incarnatum factum est nobis receptibile: 
Augustin. in Psalm. 109.  Quod recipere non valeremus, si Filius aequalis Deo non se exinaniret Formam servi accipiens, Thus were we able to receive the Word Incarnate: which we could not receive, unless the Son being equal unto the Father, had abased himself, receiving the Form of a Servant. I pass over other allegations to like purpose. This therefore is the meaning of Cyrillus, We are not able neither to Receive, nor to Believe in, nor to adore, nor to Eat, nor to Feed upon the Divine Majesty of God, being pure, and simple in itself: But our Knowledge, our Faith, our Food, and our Life is in this, That Christ hath taken our Mortal Nature, and joined the same inseparably in one Person to his Godhead.   

M. harding. The .17. Division.  
But it shallbe more tedious than needful, to recite places out of the Scriptures for proof of the Adoration of Christ: there may of them be found so great plenty. Yet because Luther was either so blind, or rather so devilish, as to deny the Adoration, where notwithstanding he confessed the Presence of Christ's True, and Natural Body in the Sacrament: I will here recite what the Sacramentaries of Zurich have written against him therefore. What (say they) is the Bread the true, and natural Body of Christ, and is Christ in the Supper (as the Pope and Luther do teach) present? Wherefore then ought not the Lord there to be Adored, where ye say him to be present? why shall we be forbidden to Adore that, which is not only Sacramentally, but also Corporally the Body of Christ? Thomas toucheth the true Body of Christ raised up from the dead, and falling down on his knees Adoreth, saying: My God, and my Lord. The Disciples Adore the Lord, as well before, 
johan. 9  as after his Ascension. Matth. 28. Act. 1. And the Lord in S. john saith to the blind man, believest thou in the Son of God? and he answered him, saying: Lord who is he, that I may believe in him? And jesus said to him: Thou haste both seen him, and, who speaketh with thee, he it is. Then he saith, Lord I believe: and he Adored him. Now if we were taught, our lords Bread to be the Natural Body of Christ, verily we would adore it also faithfully with the Papists. This much the zwinglians against Luther. Whereby they prove sufficiently the Adoration of Christ's Body in the Sacrament, and so consequently of Christ himself God, and Man, because of the inseparable Conjunction of his Divine, and Human Nature in Unity of Person, so as, where his Body is, there is it joined, and united also unto his godhead: and so there Christ is present perfitly, Wholly, and Substantially, very God, and man..  
For the clear understanding whereof the better to be attained, the Scholastical Divines have profitably devised the term Concomitantia, plainly, and truly teaching, that in this Sacrament after Consecration, under the Form of Bread is Present the Body of Christ, and under the Form of Wine, his Blood, Ex vi Sacramenti: and with the Body under Form of Bread, also the Blood, the Soul, and Godhead of Christ: and likewise with the Blood, under the Form of Wine, the Body, Soul, and godhead, Ex Concomitantia, as they term it, in shorter and plainer wise uttering the same Doctrine of Faith, (168) 
The .168. Untruth. For there was no such Doctrine moved in the Council of Ephesus.  which the Holy Fathers did in the Ephesine Council against Nestorius. Whereby they mean, that where the Body of Christ is present, by necessary sequel, because of the indivisible Copulation of both Natures in the Unity of Person (for as much, as the Word made Flesh, never left the Human Nature) there is also his Blood, his Soul, his godhead, and so whole, and perfit Christ, God and man.. And in this respect the term is not to be misliked of any Godly learned Man, though some New masters scoff at it, who fill the measure of their predecessors, that likewise have been offended with terms for the apt declaration of certain necessary Articles of our Faith, by Holy, and learned Fathers in General Councils wholesomely devised. Of which sort been these, Homoousion, Humanatio, Incarnatio, Transubstantiatio, etc. Nowehere is to be noted, how the zwinglians, whom M. jewel followeth, 
Tranesubstatiation was but lately found, in the Council of Laterane in Rome. an. 12●5.  in the Article of Adoration, confute the Lutherans: as on the other side, the Lutherans in the Article of the Presence, confute the zwinglians. As though it were by God's special providence, for the better stay of his Church, so wrought, that both the truth should be confessed by the enemies of truth, and also for uttering of untruth, the one should be condemned of the other, that by the war of Heretics the peace of the Church might be established, and by their discord the Catholic people might the faster grew together in concord. 
Dissension.   
Now having sufficiently proved by the Scriptures, and that with the zwinglians also, adoration and Godly Honour to be dew unto Christ's Body, where so ever it please his Divine Majesty to exhibit the same present: let us see whether we can find the same Doctrine affirmed by the Holy and Ancient Fathers.   

The B. of Sarisburie.  
Where as M. Harding thus checketh us with some dissension, that hath been between Doctor Luther, and Doctor Zuinglius touching this matter of Adoration, I may justly say unto him, as one sometime said unto Philippus the King of Macedon, entreating a peace between Peloponnesus, and the rest of Graecia: Go first, 
Demaratus.  and conclude a peace in thine own house at home. For at the same time his own wife Olympias, and his own son Alexander were known to live in deadly dissension: And therefore he seemed no fit instrument, to conclude a peace between others.  
M. harding should have remembered, that the greatest Buttresses, and Pillars of his Gospel, sithence the first beginning of his New Doctrine, have evermore lived in Contradiction, and could never yet be reconciled. He should have remembered, that his own Doctors, and chiefest Doctors, Pope Innocentius & Scotus, teach contrary Doctrines: That Scotus is against Thomas: Ockam, against Scotus: Petrus de Alliaco, against Ockam: and the Nominales against the Reales: and not only thus, but also Scotistes against Scotistes, and Thomists against Thomists, at Civil war within one band: and that touching the very Words of Consecration, and other like matters both great, and many: whereof to show the Particulars, it would be tedious. But the matters hang still in mortal enmity, and are never like to be reconciled. Having such Bloody fields at home, M. harding should not be so ready to reproach others, for some one or other matter of dissension.  
It were much to be wished, and God of his Mercy so grant it, if it be his holy Will, that the Gospel of Christ may pass forth freely, without any such occasion of offence, or hindrance. How be it, from the beginning it hath been otherwise. For even at the first planting of the Gospel, whiles the Martyr's Blood was yet warm, 
1. Cor. 1.  there were some that said, I hold of Paul: some others, that said, I hold of Peter: 
Galat. 2.  & thus were they divided among themselves. S. Paul withstood, and gain said Peter unto his face: 
August. Epist. 9  S. Jerome chargeth S. Augustine with Heresy: S. Augustine willeth S. Jerome to recant: S. Jerome despiseth S. Ambrose, and findeth fault with S. Basile: S. Cyprian in judgement is contrary to S. Cornelius: Pope Sabinianus would have burned all S. Gregory's his Predecessors books. Hereby it appeareth, That Saints have been against Saints: and Martyrs, against Martyrs, even in matters, and cases of Religion.  
And hereof Heretics, and other wicked, and godless people have evermore taken occasion to slander the Gospel. Martion the Heretic thought he had found Contrarieties between the New Testament, 
Tertullian. li. 4. contra Martion.  and the Old: and therefore said, He was able to prove falsehood in the Scriptures. S. Jerome saith: Hunc locum nobis obiecit julianus Augustus, 
Hieronym. in Matthae. li. 1. c. 1.  de dissonantia Euangelistarum. This place of the disagreeing of the Evangelists, the Heathen Emperor julianus charged us withal.  
Again he saith, 
Hieronym. in Prooemio in Epist. ad Galatas.  Sceleratus Porphyrius, in primo libro, quem scripsit adversus nos, obiecit, Petrum à Paulo esse reprehensum, quòd non recto pede incederet ad evangelium. That wicked man Porphyrius, in the first Book, that he wrote against us, laid to our charge, that Peter was rebuked of Paul, for that he walked not uprightly towards the Gospel. So Socrates, 
Socrat. li. 1. c. 6.  and Sozomenus 
Sozom. li. 1. c. 16.  say, That the Christians, because of their Dissensions, 
Dissension Concomitantia.  were scorned at of the Infidels in open assemblies, & market places, and pointed at with their Fingers.  
notwithstanding, such diversity of judgement, as it is an offence unto the weak, 
2. Corin. 11.  and an occasion of ill unto the wicked, that seek occasions against God: Even so unto the Godly, 
Rom. 8.  it is occasion of much good. For unto them, that God hath called according to his purpose, 
Ni. Lyra in Prologo in Genesim.  all things help, and further unto good. Nicolas Lyra saith, Expositorum diversitas excitat attentionem. The diversity of Expositors stirreth up attention in the hearers, 
1. Corin. 13.  and causeth them to consider, that men be men, and see unperfitely, as in a Glass, 
2. Corin. 10.  as having received Faith only by measure: and therefore to search, and examine the Scriptures, 
1. Corin. 3.  and not to glory in men: that who so will glory, 
1. Corin. 10.  may glory in the Lord.  
These two worthy members of God's Church, whom it liketh M. harding thus to control, never differed, or dissented in any foundation, or Principle of the Christian Faith: but only of one certain Conclusion, and Phrase of the Scriptures.  
Either of them knew, and confessed, that Christ's Body ought to be adored with godly honour, for that it is joined in one person with the Divinity. But the one of them saith, notwithstanding Christ's Body be Present in the Sacrament, yet it is not there, to that use, and purpose, to be honoured: neither have we any warrant of God's word, so to honour it. So is Christ's Body in us Naturally, Really, Corporally, Carnally, Substantially, and in deed. Yet may we not therefore one kneel down to an other, so to adore Christ being there Present with godly honour. Thus the whole disagreement of these two learned Fathers, stood only in this one point, of the manner of Christ's Presence. Otherwise their whole hearts were joined and bent together to the discloasing of falsehood, and Hypocrisy, and to the advancing of God's Glory.  
We wonder not, as M. harding thinketh, at his strange term, Concomitantia, which he hath here brought in, as a special stay of his ruinous Doctrine: notwithstanding S. Paul hath charged us, 
1. Timoth. 6.  to beware of such New Fangled wicked words: 
Profanas verborum novitates. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  But we wonder, to see the same term so childishly applied to so vain a purpose. In deed these terms Homousios, Humanatio, Incarnatio, are not found expressed in the Scriptures. Yet is the sense, and meaning of the same terms, as Epiphanius saith, easy everywhere to be found.  
Neither was that name first devised in the Council of Nice. 
Epiphanius contra Semiarian. lib. 3.  For long before the time of that Council, it was used by Origen, and by other Ancient learned bishops: as appeareth well by Socrates, whose words be these: Doctos quosdam ex veteribus, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  & illustres Episcopos, Homo●sij dictione usos esse cogno●imus.  
We know, that of the Old writers, certain Learned men, and notable Bishops have used this word, 
Socrat li. 1. ca 8.  Homoousion. And therefore S. Augustine saith not, This name, 
August. contra Maximinum. li. 3. Ca 14.  Homousios, was invented, or devised, but, This name was Confirmed, and stablished in the Council of Nice. Therefore M. harding as well herein, as also else where, hath reported untruth.  
As for Transubstantiation, 
Firmatum est.  it is numbered here among these words, Homousios, Humanatio, and Incarnatio, as judas is numbered among the Apostles.  
God wot, a very young name, newly brought at last into the world, about twelve hundred years after the Birth of Christ, at what time King john was King of England: neither had it any manner face, or foundation in the Word of God. Yet was the same name given a long while, before any such Child was thoroughly borne. For, as it appeareth by the Council of Florence, the East Church of Graecia, 
Concil. Floren●. Sessione vltim●.  and Asia received it not, nor never would receive it until this day: neither be the first Inventors, and Divisers of it fully resolved upon the same.  
For this word, Transubstantiatio, signifieth a passing, or turning of one Substance into an other. But that, they think, were not tolerable to say, That the Substance of Bread is changed into the Substance of Christ's Body. And therefore Duns himself utterly refuseth, and shunneth it: and thinketh it better, to hold, That the Bread departeth, and geateth itself away, & that then in place of it succeedeth Christ's Body. And this is now the Common Opinion of the Schools. But this kind of change cannot in any wise be called, Transubstantiatio: but rather Cessio, Annihilatio, Successio, or Substitutio. Therefore M. Harding must go, and seek a new name: for Transubstantiation will not serve so well. Thus after twelve hundred years study, they have found out a thing: and yet can not hitherto tell, what to make of it. Yet must their determination herein be compared even with the Council of Nice. verily Cardinal Beno, that was then alive, saith, That Pope Gregory. 
Beno in vita ●ildebrandi.  7. appointed three days Fast, and a Solemn Procession, to the end he might have some sign from Heaven, for the certainty hereof: and yet in the end concluded without any revelation at al.  
Now, touching this new Fantasy of Concomitantia, after they had once devised a new Religion, it was necessary, for aid of the same, to devise also new words. Where as Christ saith, This is my Body: They say, This is my Body, and my Blood. Where Christ saith, This is my Blood, They say, This is my Blood, and my Body: And in either part, they say, is whole Christ, God, and man.. If ye demand how they know it, they say, not by the Word of God, but by this new imagination of Concomitantia. So likewise M. Harding here confesseth, that he cannot prove the Adoration of the Sacrament by any warrant of the Scriptures, but only, I trow, by his Concomitantia.   

M. harding. The .18. Division.  
What the Apostles taught in their time concerning this article, we may judge by that we read in Dionysius, that was S. Paul's scholar, and for that it is to be believed. He adoreth and worshippeth this holy Mystery, with these very words. Sedo divinum penitus Sanctumque Mysterium etc. 
Ecclesiast. Hierar. ca 5.  But O divine and holy Mystery, which vouchesafest to open the cooveringes of signs laid over thee, utter thy light to us openly, and plainly, and fill our spiritual eyes with the singular and evident brightness of thy light.   

The B. of Sarisburie.  
I marvel, M. Harding would ever allege this place, for the Adoration of the Sacrament. For doth he think, that whatsoever thing is so called upon, is therefore adored with godly honour? Or hath he forgotten, that in his Church of Rome they use thus to salute the holy Oil, ave Sanctum Oleum? All-hail o holy Oil? Or hath he forgotten that he himself, in his Church, thus saluteth a Cross of Wood, ave Rex noster? All-hail our King? Or that he maketh his prayer, and petition to the same material Wooden Cross in this wise, O Crux, ave, spes unica, hoc Passionis tempore: auge pijs justitiam, reisque dona veniam, All-hail O Cross, our only hope, in this time of the Passion: ge●e thou increase of righteousness unto the godly: and give thou pardon unto sinners. Or shall we think therefore, either, that he giveth godly honour unto a corruptible creature, or that Christ is there present hidden under the form of wood? This might suffice, to answer this place of Dionysius. I think M. harding doth remember, 
Epiphanius in Anchorato. Pachymeres. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that Epiphanius saith, The Sacrament is a thing Unsensible, that can neither see us, nor hear our prayer: And he knoweth that Pachymeres the Greek Paraphrast in this sense expoundeth the words of Dionysius. O Divinum, & Sacrum Mysterium. Affatur illud, tanquam rem animatam etc. He speaketh unto the Sacrament, as if it were a thing endued with sense, and life. And well. For so Gregory the great Divine saith, O magnum, & Sanctum Pascha. O great, and holy passover. For our Lord jesus Christ as he is our passover, so is he that holy Mystery. And unto him the Bishop directeth his speech. Unto him being in Heaven, not unto the thing that presently lieth before him upon the Table. And that this was Dionysius very meaning, it appeareth by that immediately went before. Ingrediamur ab effectis ad causas: Let us enter from these outward effects into the causes: that is to say, Let us withdraw our eyes from the Visible Sacraments, and spiritually let us behold Christ, whose Sacraments they be, and who by the same is represented. In like manner Dionysius speaketh of the Consecration of the Oil, Adducamus vela, etc. Let us remove the veles, and behold that Spiritual Brightness itself, etc. By which Spiritual Brightness, doubtless he meant Christ. Thus he teacheth us, with our Bodily eyes to see one thing, and with our Spiritual eyes to see an other: with our Bodily eyes, The things that be present: with our Spiritual eyes, 
Abdias in Andrea.  the things that be absent. For the more likelihood hereof, let us consider, what words S. Andrew useth to the very Material Wooden Cross of his Execution. Salue Crux etc. All-hail thou Cross, that here standest, thus long looking for me. I come merrily unto thee. For I know thy Secrecy: I know thy Mystery. I see in thee the things, that are promised unto me of my Lord. Receive thou me, O thou chosen Cross, that am thus humble for my God, and help the poor servant unto his Master. Here are plain words of Invocation: Here is manifest Adoration. Yet, may the force of these words make us believe, that S. Andrew in deed gave Godly Honour to a Cross of tree?  
But, because M. harding seemeth, to make some account of this place of Dionysius, let us answer one Mystery, by an other. S. Ambrose speaketh thus to the Water of Baptism: 
Ambrose in Lucam. li. 10. ca 22.  O Aqua, quae humano aspersum sanguine, etc. O thou Water that hast washed the World, stained with man's Blood. O thou Water, that deservedst to be a Sacrament of Christ. Thou beginnest, thou fulfilest the perfit Mysteries etc. Must we needs think, because S. Ambrose thus speaketh unto, and calleth upon the Water, that therefore either the Water had ears, and heard him: or Christ himself was there Corporally present in the Water?  
doubtless, both Bread, and Water are Material Elements, and void of life: Therefore as S. Ambrose spoke unto the one, even so, & none otherwise, did Dionysius speak unto the other. But for as much as M. harding seemeth, for Amphilochius sake, to brook well all News, that come from Uerona, let us see, with what devotion they teach us there to call upon our Lady's girdle. The words of the prayer are these: O Veneranda Zona, Fac nos haeredes aeternae, & Beatae vitae: Et hanc nostram vitam ab interitu conserua. Tuam Haereditatem, tuum populum ô Intemeratae Zona intemerata conserua. Habeamus te Vires, & Auxilium: Murum, & propugnaculum: portum, & salutare Refugium. O Blissed Girdle, Make us the Enheretours of everlasting, and Blissed life: and keep our present Life from destruction. O unspotted Girdle of the unspotted Virgin, Save thine Inheritance, o Save thy people. Be thou our strength, our Help, our Wa●●e, our Fort, our Heaven, our Refuge. This prayer beareth the name of one Euthymus, as it is supposed, an Ancient Learned Greek Father, set forth this last year by Aloysius Lipomanus the Bishop of Uerona, and Printed both in Venice, & in Louvain in two great Huge volumes of like stuff. And least the matter should seem to want earnest, the good Catholic Father, and learned Bishop of Uerona Lipomanus hath Specially marked the place in the Margin in this sort, O, quàm magna, & mira petit à Veneranda Zona: O how great, and how marvelous things he desireth of this Blissed Girdle. All this notwithstanding, I trow, M. harding will not say, that either Euthymius, or Lipomanus would have us to worship our Lady's Girdle with Godly Honour.   

M. harding. The .19. Division.  
Origen teacheth us how to adore and worship Christ in the Sacrament, before we receive it, after this form of words. Quando sanctum cibum, etc. 
Homi. 5. in Diuerso● evangelii locos.  When thou receivest the holy Meat, and that uncorrupt banquet, when thou enjoyest the Bread, and Cup of life, thou eatest, and drinkest the Body and Blood of our Lord: then our Lord entereth in under they roof. And therefore thou also humbling thyself, follow this Centurion or captain, and say, Lord I am not worthy that thou enter under my roof. For where he entereth in unworthily, there he entereth in to the condemnation of the receiver.   

The B. of Sarisburie.  
O how easy a matter it is, to deceive the ignorant? Origen in that whole place speaketh not one word, neither of worshipping the Sacrament, nor of Christ's Real, 
Matth. 8.  Corporal being therein, nor of his Material entering into our Bodies. But taking occasion of the Centurion, 
Luke. 7.  that thought himself unworthy, to receive Christ into his house, he showeth, by what ways, and means, Christ useth to enter into the faithful. And two special ways he expressly nameth in that place. The one, When any Godly man cometh to us: The other, When we receive the holy Communion. His words be these: Quando Sancti, & Deo acceptabiles Ecclesiarum Antistites, etc. When holy Bishops, acceptable unto God, enter into thy house, then by them the Lord doth enter. And be thou persuaded, that thou receivest God himself. another mean is, when thou receivest that Incorruptible, and holy Banquet. Thus by this holy Father's judgement, as Christ entereth into us by a Bishop, or holy man, even so he entereth into us by the receiving of the holy Mysteries. And so likewise he saith in the first Homily of the same book: Per Euangelistatum, 
Origen. in diversos evangelii locos homi. 1.  & Apostolorum praedicationem, etc. God is with us by the preaching of the Evangelists, and Apostles: by the Sacrament of his holy Body, and Blood: and by the Sign of the glorious Crosse. By all these things God cometh to us, 
Cometh to us. Matth. 28.  and is in us: as he himself saith, Behold I am with you all days, until the Consummation of the world. Thus in the Old Testament, when the Ark of God was lifted up, 
Numeri. 10.  it seemed, God himself was lifted up. And therefore in lifting up thereof the Priests said, Exurgat Deus: Let the Lord arise: 
1. Regum. 4.  & when the Ark was brought into the Camp, they said, God himself was come: And when the Ark was taken, they said, The Glory of Israel was taken.  
Neither may we think, that Origen meant any Corporal, or Real entering of Christ into our houses. His own words, 
Origen. in diversos evang. locos. homi. 5.  and exposition are to the contrary. For thus he writeth in the same place. Tantùm dic verbo: Tantùm veni verbo: verbum aspectus tuus est, opusque est consummatum: ostend Absens Corpore, 
Absens Corpore. Luke. 14.  quod Praesens spiritu consummare potes. Only (O Lord) speak thou the Word: Only come by thy Word: thy Word is thy sight, and a perfit work: being Absent in thy Body, show, that thou art able to make perfit, being Present in Spirit. So saith Christ, I and my Father will come unto him, and will make our abode in him. In which words we may not conceive any Material, or Corporal coming. Therefore, when so ever Christ entereth thus into our house, whether it be by some Holy Man, or by the Sacrament of his Body, or by the Sign of the Cross, 
Augustin. in johan. tractatu. 50.  or, as S. Augustine saith, by Faith, or by the Sacrament of Baptism, Origen teacheth us to humble our hearts, & to say at every such coming, or Presence, O Lord, I am not worthy that thou shouldest thus enter into my house. If M. harding will gather hereof, that Origen teacheth us, to adore the Sacrament: then must he also say, that Origen likewise teacheth us to adore the Bishop, 
The invisible thing of the Sacrament is the Body, and Blonde of Christ being in Heaven.  or any other Godly man, and that even as God, and with Godly honour.   

M. harding. The .20. Division.  
What can be thought of S. Cyprian, but that he adored the invisible thing of this Sacrament, which is the Body, and Blood of Christ: seeing that he confesseth the godhead to be in the same▪ no less, than it was in the person of Christ, which he uttereth by these words? Panis iste quem Dominus discipulis porrigebat, etc. 
In Sermone de Coena Domini.  This bread which our Lord gave to his Disciples, changed not in shape, but in nature, by the almighty power of God is made Flesh. And as in the person of Christ the Manhood was seen, and the Godhead was hidden, even so the Divine essence hath unspeakably infused itself into the visible Sacrament.   

The B. of Sarisburie.  
This place of S. Cyprian is often alleged by M. harding, as matter invincible: and to answer it severally in every place it would be tedious. Wherefore I thought it good to refer thee, gentle reader, to the second Division of the tenth Article, and to the Fourth Division of the .21. Article, where it shallbe answered more at large. How be it, thus much we may note by the way, that S. Cyprian in this place speaketh not one word of the Adoration of the Sacrament. As for M. hardings gheasses, they import no proof. By the way, as S. Cyprian saith, The Divine Essence, as M. harding turneth it, infuseth itself into the Visible Sacrament, so doth Paulinus say of the Water of Baptism, Concipit unda Deum, The Water conceiveth, or receiveth God. 
August. contra Donatist. li. 3. ca 10.  And S. Augustine speaking likewise of Baptism, Sacramento suo Divina Virtus assistit. The divine power of God is assistant unto the Sacrament.   

M. harding. The .21. Division.  
Chrysostom hath a notable place for the adoration of Christ's Body in the Sacrament, 
In. 10. cap. prioris ad Corinth.  in his Commentaries upon S. Paul, where he affirmeth also the (169) 
The .169. Untruth. For S. Chrysostom affirmeth no Real praesencet but only avanceth our minds into Heaven.  Real presence, and the sacrifice. Let us not, let us not (saith he) be willing impudently to kill ourselves. And when thou seest that Body set forth, say with thee self, For cause of this Body, I am no longer earth and ashes, no longer captive, but free. This Body fastened (on the Cross) and beaten, was not overcome with Death. After this, he exhorteth all to adore and worship our lords body in the Sacrament. 
* This Body here represented by this Sacrament.  This Body (saith he) the Wise men worshipped in the stalle, and having taken a long journey, being both wicked, and aliens, with very great fear, and trembling adored him. Wherefore let us follow at least those aliens, us, I say, that are Citizens of heaven. For they, where as they saw but that stalle, and Cabin only, and none of all the things thou seest now, came notwithstanding with the greatest reverence, and fear, that was possible. But thou seest it not in a stalle of beasts, but on the altar: not a woman to hold it in her arms, but a priest present, and the holy Ghost plentifully spread upon the sacrifice. 
In the presence of the Sacrament: but not to the Sacrament.  This Father in his Mass maketh a prayer in presence of the Blessed Sacrament, almost with the same words, that S. Basile did. Attend Domine jesu christ Deus noster, etc. Look upon us O Lord jesus Christ, our God, from thy holy habitacle, and from the Throne of the Glory of thy Kingdom, and come to sanctify us: who sittest on high with the Father, and art here invisibly with us: and make us worthy by thy mighty hand, that we may be partakers of thy unspotted Body, and precious Blood, and through us, all the people.  
In the same Chrysostom's Liturgy, or Mass, a most evident testimony of Adoration of the Sacrament is thus uttered. Sacerdos adorat, & Diaconus in eo quo est loco, ter secretò dicentes: Deus propitius esto, etc. The priest adoreth, and the Deacon likewise in the place he standeth in▪ saying three times secretly: God be merciful to me a sinner. So the people, and likewise all make their Adoration devoutly, and reverently.  
In the same father is an other prayer, which the Greek priests do use to this day at their Adoration of Christ's Body in the Sacrament, and it is expressed in these words, 
* This Prayer is directed unto Christ himself: not unto the Sacrament, nor to any thing Really contained in the Sacrament.  Domine non sum dignus, etc. Lord I am not worthy, that thou enter under the filthy roof of my Soul. But as thou tookest in good part to lie in the den, and stalle of brute beasts, and in the house of Simon the Leprouse, receivedst also a harlot, and a sinner like me coming unto thee: vouchsafe also to enter into the stalle of my Soul void of reason, 
* By a Mystical manner of speech Christ entereth into our bodies, when we receive the Sacrament of Christ into our Bodies.  and into my filthy Body being dead and Leprouse. And as thou didst not abhor the fowl mouth of a harlot, kissing thine undefiled feet: So my Lord God abhor not me though a sinner, but vouchsafe of thy goodness, and benignity, that I may be made partaker of thy most holy Body and Blood.   

The B. of Sarisburie.  
The answer, that is already made unto Dionysius, and Origen, may also serve to that, is here alleged of Chrysostom. Yet for some further declaration of Chrysostom's meaning, it may please thee, good Christian Reader, to understand, that Chrysostom in the very same Homily here alleged, 
Chrysost. in. 1. Corin. homi. 24.  writeth thus: Quid Significat panis? Corpus Christi. What doth the Bread Signify? The Body of Christ. And in his Homilies upon S. Matthew he writeth thus: 
Chryso. in Opere Imperfecto homi. 11.  In istis vasis, non est Verum Corpus Christi, sed Mysterium Corporis eius continetur: In these vessels is not the very Body of Christ, but a Mystery of his Body is therein contained. And therefore in the same Homily upon the Epistle to the Corinthians, he withdraweth the minds of the people from the Sensible Elements of the Bread, and the Wine, and lifteth them up by Spiritual cogitations into Heaven. Thus he speaketh unto the people: Vbi Cadaver, 
Chrysost. in. 1. Corin. homi. 24.  ibi Aquilae. Cadaver est Domini Corpus, propter Mortem. Aquilas autem appellat, ut ostendat, ad al●a ●um oportere contendere, qui ad hoc Corpus accedit. Where as the Carcase is, there are the Eagles. The Carcase is the lords Body, because of his Death. But Eagles he nameth, to show, that he must flee on high, that will come near to that Body. afterward he addeth thus, Ascend ergo ad Coeli portas, & diligenter attend: imò non Coeli, sed Coeli Coelorum: & tunc, quod dicimus, intueberis. Therefore go up unto the gates of Heaven, and mark diligently: Nay, I say not to the gates of Heaven, but of the Heaven of Heavens: then shalt thou see the things, that I speak of.  
Thus therefore that Godly Father Chrysostom dealeth with his people, as if they were already in Heaven, and willeth them to behold, not the Bread, and Wine, which are things corruptible, but the very Body, and Blood of Christ: not the outward Sacrament, but the Substance of the Sacrament: not the things that lie present before them, but the things, that, touching Bodily Presence, are away. For in the holy Communion there is none other sight laid before us, but only the Cross, and Death of Christ, and that Lamb of God, that taketh away the sins of the world. And the very cogitation hereof, saith S. Augustine, so moveth our hearts, 
De Con●. Dist. 2. Semel mortuus.  as if we saw Christ hanging presently before us upon his Crosse.  
In this wise therefore, having removed the people's hearts into Heaven, and placed them even in the sight of Christ, he saith further unto them: For this Body's sake thou art no longer dust, and ashes: This Body hath made the free: This Body was broken for thee upon the Cross: This Body must we adore, as the Wise men did: This Body, not now upon the Earth, but at the Right hand of God in Heaven: This Body, that thou seest with thy Spirit, and touchest with thy Faith, whereof the Sacrament that thou receivest, is a Mystery. So saith Emissenus, 
De Cons Dist. 2. Quia Corpus.  Sacrum Dei tui Corpus Fide respice, mente continge, Cordis manu suscipe. With thy Faith behold the holy Body of thy God: touch it with thy mind: receive it with the hand of thy Heart.  
But M. harding will reply, Chrysostom saith, As Christ was in the stalle, so he is now upon the Altar: and, as he was sometimes in the Woman's Arms, so is he now in the priests Hands. True it is, Christ was there: and Christ is here: but not in one, or like sort of Being. For he was in the stalle by Bodily Presence: upon the Holy Table he is by way of a Sacrament. The woman in her arms held him Really: the Priest in his hands holdeth him only in a Mystery. So saith S. Paul, Christ dwelleth in our hearts: 
Ephe. 3.  and no doubts, the same Christ, that lay in the stalle. It is one, and the same Christ: but the difference standeth in the manner of his Being there. For in the stalle he lay by Presence of his Body: in our hearts he lieth by Presence of Faith.  
If this Exposition seem to M. harding over exquisite, or curious, then will I say further: Christ is so upon the Table, 
Augustin. Citatur a Beda in. 1. Corinth. 10.  as the Faithful people is upon the Table. S. Augustine speaking to the people saith thus, Vos estis in Mensa, vos estis in Calais: Yowe are upon the Table: you are in the Cup. But the people is not there Grossly, Really, and in deed, but in a Mystery. Even so is Christ's Body upon the Table, not Grossly, not Really, or in deed, but in a Mystery. And as Chrysostom saith, The Priestholdeth Christ in his hand, even so S. Gregory saith, Abel held Christ in his hand, and that four thousand years before Christ was borne: and yet, not a bare sign, or a naked token, but the very same Christ, that isaiah saw, and that john Baptist pointed with his finger. For thus stand his words: Quem johannes in Ostensione, quem Esaias in locutione, 
Gregori. in jobum li. 29. c. 38.  hunc Abel Significando in manibus tenuit. Thus Chrysostom saith, the Priest holdeth Christ in his hand, as john Baptist held him: as isaiah held him: as Abel held him.  
And, that this was Chrysostom's meaning, it appeareth by the very form, and order of his words. For he saith, Thou Seest the holy Ghost: thou Seest, & Touchest that princely Body. Thus he speaketh of a Spiritual seeing, and touching, wherewith we see, and touch things, be they never so far absent from us. For otherwise, touching bodily sight, M. harding knoweth, the Holy Ghost cannot be seen: and by his own Doctrine, the Body of Christ is there Invisible.  
But lest M. harding take occasion hereof, to say, This is a Fantastical, and a Vain kind of seeing, Let him remember the words that S. Jerome writeth to Paula, and Eustochium, touching their abode at Bethleem. 
Hi●ronym. ad Paulam, & Eustochium.  Magos tria deferentes munera in visione beatis oculis vidisti. Ipsa eadem munera Fide Deo obtulisti: Cum i●sdem Magis Deum Puerum in Presepio adorasti. Thou sawest with thine happy eyes the Wise men carrieinge their three sorts of presents: Thou tookest the same presents, and offeredst them unto God by Faith: with the same Wise men thou Adouredst God being a Child in the Manger. She saw the Wise men, and yet saw them not: She received their Presents, and yet received them not: She adored the Child in the Manger, and yet the Child was not there. Thus she did, not verily, or in deed: and yet not vainly, nor by way of Fantasy notwithstanding: but truly, and effectually, by Presence of Faith.  
Thus did the Wise men see Christ: thus do we now see Christ. Thus did they worship him: thus do we worship him. They saw him, and worshipped him being in Earth: we see him and worship him being in Heaven. They had him Bodily Present: we have him, Bodily Absent, and Present only to our Faith.  
And in this behalf S. Ambrose saith, 
Ambros de his, qui initiantur Mysterijs. Ca 3.  Magis videtur, quod non videtur: It is best seen, that is not seen. That is to say, We see more certainly with our Faith, than we can see with the eyes of our Body. For our Bodily eye may deceive us: But the eye of our Soul, which is Faith, cannot deceive us.  
M. hardings reason hereof standeth thus: The Priest at the time of the holy Ministration, said, O God be merciful to me being a sinner: And, Look upon us, O Lord jesus Christ our God from thy holy Tabernacle, and from the Throne of thy Glory: Ergo, he made his prayers, and gave Adoration to the Sacrament. Of the same premises he might much better conclude the contrary. The Priest withdrew his mind from these Sensible, and Corruptible Elements, and Adoured Christ being in Heaven in his Tabernacle, and in the Throne of his Glory, Ergo, he did not adore the Sacrament.   

M. harding. The .22. Division.  
S. Ambrose after long search and discussion, 
De Spiritu Sancto. li. 3. ca 1●. psal. 96.  how that saying of the Prophet might be understanded, Adore and worship ye his footstool, 
isaiah. 66.  because it is holy: at length concludeth so, as by the footstool he understandeth the Earth, because it is written, Heaven is my seat, and the Earth is my footstool: And because the Earth is not to be Adored, for that it is a creature, by this Earth, he understandeth that Earth, which our Lord jesus took in the Assumption of his Flesh of the Virgin Marie, and hereupon he uttereth those plain words for testimony of the Adoration: Itaque per Scabellum Terra intelligitur, per Terram autem Caro Christi, quam hody quoque in Mysterijs Adoramus, & quam Apostoli in Domino jesu Adorarunt. And thus by the Footstool Earth may be understanded, and by Earth, the Flesh of Christ, which even now adays also we Adore in the Mysteries, and the Apostles Adored in our Lord jesus.  
S. Augustine's learned handling of this place of the Psalm, Adore ye his Footstool, because it is Holy, maketh so evidently for this purpose, that of all other authorities which in great number might be brought for proof of the same, it ought least to be omitted. The place being long, I will recite it in English only. His words be these: Adore ye his Footstool: 
In Psal. 98.  because it is Holy. See ye brethren, what that is, he biddeth us to Adore. In an other place the Scripture saith: 
isaiah. 66.  Heaven is my Seat, and the Earth is my Footstool. What doth he then bid us, Adore, and worship the Earth, because he said in an other place, that it is the Footstool of God? And how shall we Adore the Earth, where as the Scripture saith plainly, Thou shalt Adore thy Lord thy God, and here he saith, Adore ye his footstool? But he expoundeth to me, 
Deut. 6. 10.  what his footstool is, and saith: and the Earth is my footstool. 
Matth. 4.  I am made doubtful, afraid I am to adore the Earth, lest he damn me, that made Heaven and Earth. Again I am afraid not to adore the footstool of my Lord, because the Psalm saith to me, adore ye his footstool. I seek, what thing is his footstool, and the Scripture telleth me, The Earth is my footstool. Being thus wavering, I turn me to Christ, because him I seek here, and I find, how without impiety the Earth may be adored. For he took of Earth, Earth, 
We eat Christ sitting in Heaven: And so we adore him, not lying under Accidents, but sitting in Heaven.  because Flesh is of Earth, and of the Flesh of Marie he took Flesh. And because he walked here in Flesh, and that very Flesh he gave us to eat to Salvation, and noman eateth that Flesh, except first he adore it: it is found out how such a footstool of our Lord may be adored, and how we not only sin not by adoring, but sin by not adoring. Doth not the Flesh quicken, and give life? Our Lord himself said, when he spoke of the commendation itself of that Earth: 
joan. 6.  It is the spirit that quickeneth, but the Flesh profiteth nothing. Therefore, when thou bowest thee self, and fallest down to every such Earth, behold it not as Earth, but that holy One, whose footstool it is, that thou dost adore, for because of him thou dost adore. And therefore here he added: Adore ye his footstool, because it is Holy. Who is Holy? He for whose love thou adorest his footstool. And when thou adorest him, remain not by cogitation in Flesh, that thou be not quickened of the Spirit. For the Spirit, saith he, quickeneth, and the Flesh profiteth nothing. And then, when our Lord commended this unto us, he had spoken of his Flesh, and had said: Except a man eat my Flesh, he shall not have in him life everlasting.   

The B. of Sarisburie.  
S. Ambrose, and S. Augustine, as they agree together for the exposition of the Psalm, so, touching the matter itself, neither do they any wise disagree from us, nor any wise agree with M. harding. They teach us humbly to adore Christ's Flesh: but they teach us not to adore the Sacrament of Christ's Flesh. Thus M. harding hath taken a needless labour, to prove a matter, that is already proved: but the thing, that he should have proved, he toucheth not. This is to bold abusinge of the simple Reader, to bear him in hand, that these godly Fathers teach us to adore the Sacrament, that spoke not one word of Adouringe the Sacrament.  
But M. harding will say, We must adore the Flesh of Christ. We grant: we believe it: it is our Faith: we teach the people, as the old learned Fathers did, that noman eateth that Flesh, but first he adoreth it: and that he deadly offendeth God, and is wicked, and guilty of the lords Body, that adoreth it not.  
But as we Eat it, so we adore it. We eat it sitting in Heaven at the Right hand of God: Thither we lift up our hearts, and there we adore it. S. Ambrose saith, 
Ambrosi. in Sermone. 18. De Maria Magda●●na.  Stephanus in terris positus, Christum tangit in Coelo: Steven standing in the Earth, toucheth Christ being in Heaven. Again he saith, Non Corporali tactu Christum, sed Fide tangimus: We touch Christ by Faith, and not by Corporal touching. And as we touch Christ, 
Ambrosi. in ●ucam. li 10. Ca 24.  so we see him: that is, with the Spiritual eyes of our Faith: and not otherwise. So S. Ambrose saith in the place before alleged: Stephanus intra Coelos Dominum cernit absentem: 
Ambrosi. in Sermone. 58. De Maria Magdalena.  Steven seeth Christ being absent within the Heavens. And for proof hereof, that all that Glorious ●●ght was mere Spiritual, and not offered to the Corporal eye of the Body, S. Augustine saith, that S. Steven stood then under a roof before the judges, 
August. De cognition verae vitae. Cap. 42.  and saw the heavens open, when with his Bodily eyes he was not able to look up, and to see the Heavens. There we see Christ's Body: there we approach unto it: there we touch it: there we Taste it: there we eat it: there we adore it.  
And doth M. harding think, that the Religion of Christ is so Gross, and so sensible, that we cannot Eat, or adore his Body, unless it lie Corporally Present before our eyes? 
Augustin. in Psalm. 39 Coloss. 3.  verily S. Augustine saith, Si Resurrexistis cum Christo, dicit Fidelibus, dicit Corpus, & Sanguinem Domini accipientibus, Si Resurrexistis cum Christo, que sursum sunt sapite, ubi Christus est in Dextra Dei sedens: Quae sursum sunt quaerite, non quae super Terram. If ye be risen again with Christ, S. Paul saith unto the faithful, and unto them, that receive the Body ●nd Blood of Christ, If ye be risen again with Christ, saver the things, that be above, where Christ is sitting at the right hand of God: Seek the things, that be above, and not the things that be upon the Earth. And in this very place by M. harding alleged he saith, 
Augustin. in Psalm. 98.  Spiritualiter intelligite, quod locutus sum. Non hoc Corpus, quod videtis, manducaturi estis. Understand you Spiritually that I have said unto you. You shall not Eat (with your bodily Mouths) this Body of mine, that ye see. Thus S. Augustine in the same place expoundeth, and openeth his own meaning. Doubtless, as the wicked may dishonour Christ, so may the Godly honour him. But the wicked, as S. Paul saith, do Crucify the Son of God being in Heaven: 
Hebrae. 6.  and Christ, being in Heaven saith unto Paul being in the Earth beneath, 
Actor. 9  Saul, Saul, Why dost thou persecute me? Therefore the Godly being in Earth, may likewise adore, and Honour Christ being in Heaven.  
But they will reply, S. Ambrose saith, We do adore Christ's Flesh in the Mysteries. Hereof groweth their whole error. For S. Ambrose saith not, We do adore the Mysteries, or the Flesh of Christ Really Present, or Materially Contained in the Mysteries, as it is supposed by M. harding. Only he saith, We adore Christ's Flesh in the Mysteries: that is to say, In the Ministration of the Mysteries. And doubtless, it is our duty to adore the Body of Christ in the Word of God: in the Sacrament of Baptism: in the Mysteries of Christ's Body, and Blood: and where so ever we see any step, or token of it: but specially in the Holy Mysteries, for that there is lively laid forth before us the whole story of Christ's Conversation in the Flesh. But this Adoration, as it is said before, neither is directed to the Sacraments, nor requireth any Corporal, or Real Presence. So S. Jerome saith, 
Hieronym. ad Paulam & Eustochi.  Paula adored Christ in the Stalle: And, That he himself adored Christ in the Grave: And S. Chrysostom teacheth us, To adore Christ's Body in the Sacrament of Baptism. Yet neither was Christ's Body then Really Present in the Stalle, 
Chrysost. in Marcum Homil. 14.  or Grave: nor is it now present in the Water of Baptism. Thus S. Ambrose saith, We adore the Flesh of Christ in the Mysteries.   

M. harding. The .23. Division.  
Again, S. Augustine showeth the manner, and custom of his time touching the adoration of Christ in the Sacrament, writing thus ad Honora●um, upon the verse of the .21. Psalm, Edent, pauperes, 
Epist. 120. ca 21.  & saturabuntur, that is, the poor shall eat, and be filled: and upon that other, Manducaverunt & adoraverunt omnes divites terrae, all the rich of the earth have eaten, and adored. It is not without cause (saith he) that the rich and the poor be so distincted, that of the poor it was said before, the poor shall eat and be filled: and here (of the rich) they have eaten, and adored all that be the rich of the earth. For they have been brought to the table of Christ, and do take of his Body and Blood, but they do adore only, and be not also filled, for as much as they do not follow him.  
Likewese in his exposition upon that Psalm: 
In Psal. 21.  All the rich also (saith he there) of the earth have eaten the Body of the humbleness of their Lord, neither have they been filled as the poor, until the following. But yet they have adored, and worshipped (170) 
The .170. Untruth, Standing in untrue interpretation. M. Harding addeth (●t) of his own.  It, that is, by adoration they have acknowledged Christ their Lord there present.   

The B. of Sarisburie.  
This place may be passed over with the former answer. S. Augustine here speaketh of the Adoringe of Christ: and not one word of the Adoringe of the Sacrament. The whole drift of his talk standeth in an Allegory of Hungringe, eating, filling, and Adouringe. We Hunger Christ: we Eat Christ: we be Filled with Christ sitting in Heaven: and likewise we adore, and worship Christ sitting in Heaven.  
But S. Augustine saith, Comedunt Pauperem: They Eat Christ being poor. We know, that Christ is now no longer in the Dispensation of his Poverty. God hath exalted him, 
Philippen. 2.  and given him a Name above all Names, 
Hebrae. 2.  and made all things subject to his feet. 
Ephesi. 1.  But S. Augustine calleth him Poor, for that he so humbled himself, and became obedient unto the Death, even unto the Death of the Crosse. In this respect of his Cross, of his Death, of his Poverty, we embrace him: we live by that Body, that was broken for us: we be refreashed by that Blood, that was shed for us. And thus we Eat Christ, and be relieved, and have our life by him, only in respect of his Blood shedding, and of his Poverty.  
The Poor, that have refused, and forsaken themselves, Eat Christ sitting in Heaven, and are Filled with him. But the Rich Eat him, and adore him likewise sitting in Heaven: but they are not Filled. They see, that Christ is the very true Messiah, that was looked for: they see, that all things are fulfilled, 
Actor. 13.  that were written of him in the Prophets, and that his name is published unto the ends of the world: 
Roman. 10.  they believe, that there is none other name under Heaven, 
Actor. 4.  whereby they can be saved. Therefore they Profess his Name: they Believe in him: they Eat him, and adore him. But they make some accompt● of the World: they forsake not themselves: they follow not Christ: and therefore they are not filled with him. Thus doth S. Augustine expound his own meaning: 
Augustin. in Psalm. 22.  Ind erat Piscator etc. Of those Poor was Peter, and john, and james, and Matthew the Publican. They did Eat, and wear filled: for they suffered the same things, that they had Eaten▪ Christ gave to them his Supper: he gave to them his Passion: He is filled, that followeth the same. Hitherto S. Augustine speaketh not one word of Adoration, either of the Sacrament, or of Christ's Body, as being Really Present in the Sacrament. Therefore M. harding was the more blamewoorthy, thus to add words of his own unto S. Augustine, and so utterly to falsify, and to corrupt his meaning. It is no good Catholic point, so to use the Old Fathers. verily, 
Augustin. in eundem Psalm.  where as S. Augustine writeth thus, Nec sicut Pauperes saturati sunt usque ad imitationem: Sed tamen Adoraverunt: Neither were they filled as the Poor, even unto the following: and yet notwithstanding they adored: M. Harding addeth thereto of his own, a pretty little (it) 
It.  which he found not in S. Augustine: & so maketh it up thus, But yet have they adored, and worshipped it: and, as if it were good text of S. Augustine, afterward he furnisheth it out with this Exposition, or Commentary of his own: that is, They have acknowledged by Adoration Christ their Lord there present. His friends will hardly think, there is so much cunning in his dealing. He cannot lightly lack Authorities, as long as he can thus shape them of his own. But S. Augustine knoweth not, neither this Commentary, not this text: nor ever gave M. harding to understand of this Corporal Presence. As it is said, and proved before, we see Christ, and worship Christ sitting in Heaven.  
Certainly S. Augustine, 
Augustin. Domini. quinta post Trinita. Sermo. 1.  who best knew his own mind, saith thus, Habes aurum: sed nondum tenes Praesentem Christum. Thou hast gold: but thou holdest not yet Christ Present. S. Augustine saith, Christ is not here present. M. hardings Commentary saith, Christ is here present. Now let the Reader consider, whether of these two he will believe.   

M. harding. The .24. Division.  
Furthermore writing against Faustus the Heretic of the Manichees sect, amongst other things he showeth, how the ethnics thought that Christian people for the honour they did before the Blissed Sacrament, that is of Bread and Wine consecrated, did honour Bacchus, and Ceres, which were false Gods honoured of the Gentiles for the invention of wine and Corne. 
This Conclusion is not well considered. For the Heathens never worshipped Bacchus, and Ceres under the forms of Bread, and Wine.  Whereof may justly be gathered an argument, that in those days faithful people worshipped the Body, and Blood of Christ in the Sacrament, under the Forms of Bread, and Wine. For else the Infidels could not have suspected them, of doing Idolatry to Bacchus, and Ceres.   

The B. of Sarisburie.  
This guess hath neither sense, nor savour in it: And therefore I marvel, that M. harding being learned, and having, as he saith, such store, and choice of other, would ever use this for an argument. For the very children in Grammar Schools can tell him, that the Heathens, that adored Bacchus, and Ceres, as their Gods, yet notwithstanding never gave godly honour to Bread, and Wine. And Cicero himself, 
Cicero De Natura Deorum.  being an Heathen, was able to say, Quis tam stultus est, ut id, quo vescitur, credat esse Deum? Who is so very a fool, that will believe, the thing, that he eateth, to be his God? And in like sort Juvenal 
Iwenalis'.  an Heathen Poet scorneth at this folly: O Sanctas gentes, quibus haec nascuntur in agris Numina. O happy is that people, that hath God's growing in their fields.  
The Heathens in their rude Gentility thought, that Bacchus, and Ceres had first found out, and taught them the use of Bread and Wine: where as before they feadde of Akecornes, and drank water: and therefore in remembrance, and witness of so great a benefit, they honoured the one with Bread, and the other with Wine. But that they ever honoured the Elements of Bread, and Wine, I think, M. harding is not able well to show: Therefore he might have form his argument in this sort: The Christians were thought to honour their Sacraments, as the Heathens honoured Bread, and Wine: But the Heathens never honoured Bread and Wine, with godly honour:  
Ergo, The Christians never honoured their Sacraments with godly honour.   

M. harding. The .25. Division.  
One other most evident place touching this Honour and Adoration, we find in him rehearsed by Gratian Li. Senten. Prosperi. 
De Co●se. dist. ●. Can. No● autem.  We do honour (saith he) 
* By this word Form S. Augustine meaneth the Substance, and Kind of Bread.  in form of Bread, and wine, which we see, things invisible, that is to say, Flesh, and Blood. 
* The Accidents of the Bread are after Consecration, as they were before.  Neither take we likewise these two Forms, as we took them before Consecration. Sith that we do faithfully grant, that before Consecration it is Bread and Wine, which Nature hath shaped: but after Consecration, Flesh and ●loud of Christ, which the Blessing (of the Priest) hath Consecrated.   

The B. of Sarisburie.  
First, this Authority here alleged, is not to be found, neither in S. Augustine, in whose name it is brought, nor in the sentences of Prosper. As for Gratian, M. harding knoweth, he is a Common Falsifier of the Doctors, and therefore his credit in such cases cannot be great. notwithstanding touching the matter, we know, that Bread, Wine, and Water, of themself be nothing else, but corruptible, and simple Creatures. If we conceive none otherwise of them, than they be of themself, than all our Sacraments be in vain. Therefore the godly Father's labour evermore, to draw us from the outward visible Creatures, to the meaning & substance of the Sacraments. 
August. contra Maximinum. li. 3.  And to that end S. Augustine saith, In Sacramentis videndum est, non, quid sint, sed, quid Significent. In Sacraments we must consider, not, what they be in deed, but, what they Signify. So it is written in the Council of Nice. 
Concil. Nicen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. ad Caesarium Monachum.  Vides Aquam? Cogita Divinam Vim quae in Aqua late●. Seest thou the Water of Baptism? (it is not that, it was before) consider thou that Heavenly Power, that lieth hidden in the Water. So Chrysostom saith, Antequam Sanctificetur Panis, panem nominamus: Divina autem Sanctificante illum Gratia, mediant sacerdote, liberatus est quidem ab appellatione Panis: dignus autem habitus est Dominici Corporis appellatione: etiamsi Natura Panis in illo rema●serit. The Bread before it is Sanctified, is called Bread: but being sanctified by the Heavenly Grace, by mean of the Priest, it is delivered from the name of Bread, and thought worthy of the name of the lords Body: notwithstanding the Nature of Bread remain in it stil. Thus, as Chrysostom saith, The Bread remaineth still Bread, in his former Kind & Substance: without any such Transubstantiation, or change of nature, as is now imagined. The words be plain: M. harding cannot deny them. And yet notwithstanding, it is not the thing, it was before: because it is also called the lords Body. So likewise saith S. Augustine, Quicunque in Manna Christum intellexerunt, 
Augustin. de Vtilitate Poenitentiae.  eundem, quem nos, 
1. Corinth. 10.  Spiritualem Cibum Manducarunt. As many, 
Bertramus, De Sacramen. Eucharistiae.  as in Manna understood Christ, they did eat the same Spiritual Meat, that we Eat (that is, the very Body of Christ.) And so unto them Manna was Christ's Body, and not the same thing, it was before. And for better Declaration hereof, Bertramus saith, Christus ut nunc Panem convertit in Corpus suum, ita tum Manna de Coelo datum, suum Corpus Inuisibiliter operatus est. Christ, as he now turneth the Bread into his Body, even so then in like sort the Manna, that fell from Heaven, Invisibly he made his Body. Thus, as the Bread is Christ's Body, even so was Manna Christ's Body: and that Invisibly, and by the Omnipotent Power of God. Thus are the Elements of Manna, of the Bread, of the Wine, and of the Water, changed, and are not as they were before: and therefore in every of the same we Honour the Body of Christ Invisible, not as Really, and fleshly Present, but as being in Heaven. This whole matter, and the causes thereof, S. Augustine seemeth to open in this wise, 
Augustin. De Catechizandis Rudibus. ca 26.  Signacula quidem rerum Divinarum esse Visibilia etc. Let the new Christened man be taught, that Sacraments be Visible Signs of Heavenly things, and that the things themself, that he seeth not, must be Honoured in them, and that the same Kind, and Element (Bread, Wine, or Water) is not so to be taken, as it is in daily use. Let him also be taught, what the Words mean, that he hath heard: and what is hidden (and to be believed) in Christ, whose Image, or Likeness that thing (that is, that Sacrament) beareth. He addeth further, Deinde monendus est ex hac occasione, ut, si quid etiam in Scriptures audiat, quod Carnaliter sonnet, etiamsi non intelligat, credat tamen Spirituale aliquid Significari: Moreover upon occasion hereof he must be taught, that, if he hear any thing even in the Scriptures, that sound Carnally, yet ●e think, there is some Spiritual thing meant by it.   

M. harding. The .26. Division.  
Leaving a number of places that might be alleged out of the Ancient Fathers, for the Confirmation of this matter, to avoid tediousness, I will conclude with that most plain place of Theodoretus, who speaking of the outward signs of the Sacrament, saith, that notwithstanding they remain after the Mystical Blessing, (171) 
The .171. Untruth, for Theodoretus saith, Manent in priori Substantia. By M. hardings construction, the outward Signs are Christ's Body, and must be worshipped with Godly Honour.  in the propriety of their former Nature, as those that may be seen and felt, no less than before: yet they are understanded, and believed to be the things, which they are made by virtue of Consecration, and are worshipped with Godly Honour. His words be these. 
Dialo. 2.  Intelliguntur ea esse, quae facta sunt, & creduntur, & adorantur, ut quae illa ●●nt, quae creduntur. These Mystical Signs (saith he) are understanded to be those things, which they are made, and so they are believed, and are Adored, as being the things which they are believed to be. With which words Theodoretus affirmeth both the Real Presence, and also the Adoration. The Real Presence, in that he saith, these outward Signs, or Tokens after Consecration to be made things which are not seen, but understanded, and believed, whereby he Signifieth the Invisible thing of this Sacrament, the body and Blood of Christ. Adoration he teacheth with express terms, and that because through power of the Mystical blissing, the Signs be in existence, and in deed the things which they are believed to be, soothly the Body and Blood of Christ. For otherwise God forbid, that Christian people should be taught to Adore, and worship the insensible Creatures, Bread, and Wine. Of which he saith, that they are Adored, not as signs, not so in no wise, but as being the things, which they are believed to be. Now I report me to the Christian Reader, whether this Adoration of the Sacrament, whereby we mean the Godly worship of Christ's Body in the Sacrament, be a new devise, or no, brought into the Church but lately, about three hundred years past, as M. jewel maketh himself sure of it in his Sermon.   

The B. of Sarisburie.  
By these words of Theodorete, M. harding thinketh himself able, to prove both Real Presence, and also Adoration of the Sacrament: and I doubt not, but the discrete Reader shall soon perceive, he hath proved as well the one, as the other. touching Real Presence Theodoretus speaketh nothing, no not one word. His manner of speech seemeth rather to incline to Transubstantiation: whereunto notwithstanding Theodoretus is an enemy, and thinketh it a great folly proceeding of ignorance, as it shall appear. And, where as Theodoretus imagineth two men to reason together by way of a Dialogue, a Catholic man, and an Heretic, M. harding is feign for defence of his Doctrine, to take part with the Heretic, and to use his arguments, as if they were Catholic. For thus the Heretic there saith, even as M. harding now saith, Symbola Dominici Corporis, 
Theodoret. Dialogo. 2. Inconfusus.  & Sanguinis, alia quidem sunt ante Inuocationem Sacerdotis: Sed post Inuocationem mutantur, & alia ●iunt. The Sacraments, or Signs of Christ's Body, and Blood, are one thing before the blissing of the Priest: But after the blissing they are changed, and made other things: And he speaketh of the change of Substance, even as M. harding doth. The Catholic man maketh answer: ●igna Mystica po●t Sanctificationem non recedunt a Natura sua. Manent enim in priori Substantia, & Figura, & Forma. Nay marry. The Mystical Signs after the blissing (of the priest) depart not from their own Nature. For they remain in their former Substance, and Figure, and Form. 
Vt quae sint illa▪ quae creduntur.  He saith further, yet the same Bread, and Wine remaining as they were before, are understanded, and Believed, and adored, as the things, that they are Believed.  
Here, Good Christian Reader, note by the way: M. harding saith, The Nature, and Substance of the Bread and Wine, is utterly abolished, and done away: But the Catholic man saith, The same Nature, and Substance remaineth still, as it was before. If the Catholic man's saying be Catholic, then M. hardings saying is not Catholic.  
M. harding will reply, 
Augustin. Epist. 164.  But these Signs are honoured. Even so S. Augustine saith, Baptisma, ubicunque est, veneramur: We honour Baptism, where so ever it be. But for further answer hereto, understand thou good Reader, that Theodorete was a Greek Bishop, and that the Grecians never used to give godly honour to the Sacrament until this day. Further understand thou, that S. Ambrose, touching the Sacrament, writeth thus, 
Ambros. De Sacram●t. li. 4. c. 3.  Venisti ad altar: vidisti Sacramenta posita super Altar: & ipsam quidem miratus es Creaturam. Tamen Creatura solennis, & nota. Thou camest to the Altar: thou sawest the Sacraments laid upon the same: and didst marvel at the very Creature. Yet is it a Creature used, and known. Here S. Ambrose calleth the Sacrament a Creature, and that twice together in one place. I think, M. harding will not have us believe, that Theodoretus, being so godly a man, gave godly honour unto a Creature.  
But Theodoretus saith, They are honoured. This is already answered in the last Objection. 
Augustin. Contra Maximin. li. 3.  For, as S. Augustine teacheth us, In Sacraments we must consider, not, what they be in deed, but what they Signify. And in this sense they are Understanded, and Believed, and adored, as by Signification being, or representing the things, that are Believed. 
Augustin. contra Faustum Manichae. li. 19 c. 15.  S. Augustine saith, Sacramenta sunt Verba Visibilia, Sacraments be Visible Words. But Words are oftentimes put for the things, that are signified by the Words. So saith S. Hilary: 
Hilari. De Trini. li. 6.  Verba Dei sunt illa, quae enuntiant. The Words of God be the very things, that they utter, or Signify. So Christ saith, My Words be Spirit, and Life: because they be Instruments of Spirit, 
johan. 6.  and Life. And so Origen saith, Hoc, quod modò loquimur, sunt Carnes Christi. The very Words, that I now speak, are the Flesh of Christ. 
Origen in Nu●er. Homil. 23.  Even in this sort the Sacraments are the Flesh of Christ: and are so Understanded, and believed, and adored. But the whole honour resteth not in them, but is passed over from them to the things, that be Signified.  
M. harding will say, By this Construction, Adorantur, is as much to say, as, Non Adorantur: They are Honoured, that is, They are not Honoured: but only lead us to those things, that must be honoured. Herein is none inconvenience. For so, it appeareth, Theodoretus expoundeth his own meaning.  
His words immediately following are these: Confer ergo Imaginem cum Exemplari, & videbis similitudinem. Oportet enim Figuram esse Veritati similem. Compare therefore the Image, (that is, the Sacrament) with the pattern (that is, with Christ's Body). For the Figure must be like unto the Truth. Theodoretus calleth the Sacrament, an Image, a Resemblance, and a Figure. I think M. harding will not say, that Images, Resemblances, and Figures be worthy of Godly Honour. And hereunto very aptly agreeth S. Augustine's Lesson touching the same: Qui Adorat utile Signum divinitùs institutum, cuius Vim, Significationemque intelligit, non hoc veneratur, quod videtur, & transit: 
Augustin. De Doctrina Chri●●●●●. li. 3. ca 9  sed illud potiùs, quò talia cuncta referenda sunt. He that worshippeth a profitable Sign oppointed by God, and understandeth the Power, and Signification of the same, doth not worship that thing, that is seen with the eye, and passeth away: but rather he worshippeth that thing, unto which all such things have Relation. Here S. Augustine thinketh it no inconvenience to say, We worship the Sign, and yet Worship it not. And this he speaketh, not only of the Sacrament of Christ's Body, but also of the Sacrament of Baptism. For so he saith further in the same place, 
Augustin. in eodem Capite.  Sicuti est Baptismi Sacramentum etc. As is the Sacrament of Baptism, and the Celebration of the Body, and Blood of the Lord. Which Sacraments every man, when he receiveth them, being instructed, knoweth, whereto they belong: that he may worship them, not with Carnal bondage, but with the freedom of the Spirit. 
To worship Baptism.  I might add hereto the words of that most fond, and lewd second Council of Nice, Venerandas Imagines perfectè Adoramus: & eos, qui secùs confitentur, Anathematizamus. We do perfitly adore the reverend Images: and do accurse them, that profess otherwise: And yet afterward they say, Honour Imagini exhibitus refertur ad Prototypum. The honour given to the Image, (is not given to the Image, but) redoundeth unto the Pattern. Thus that Council saith, Images are honoured, That is to say, They are not honoured.  
Now let us examine, what Construction M. Harding maketh upon these words.  
Theodoretus saith, The Bread, and the Wine leave not, or be not Changed from their Former Nature: That is to say, by this new exposition, They utterly leave their Former Nature.  
They remain still in their Substance: that is to say, (saith M. harding) they remain not in their Substance. Further M. harding saith,  
The Accidents of Bread, and Wine be the Signs of Christ's Body: The Bread, and the Wine be no Signs.  
The Visible Accidents, are made the Invisible Body, and Blood of Christ: The Bread, and Wine are made nothing.  
The Signs be made the very self thing, that is Signified, and that in existence, and in deed. And so one thing, at one time, and in one respect, is Substance, and Accident: Visible, and Invisible: and, as they term it in the Schools, Fundamentum, and Terminus: which was ever wont to be called a Monster in Nature. So many Errors are scarcely sufficient to maintain one error.  
Now, I trust, the Christian Reader will soon consider, how soundely M. harding hath discharged his promiss, and proved the Adoration of the Sacrament. verily of all these Doctors, that he hath here alleged (Theodoretus only excepted, in whom he would seem to have some colour of aid, who also is already clearly answered) there is not one, that any way may be thought to touch▪ either the worshipping of the outward Sacrament itself, or of Christ, as Present in the Sacrament.  
The greatest Doctors of that side say, That, unless Transubstantiation be concluded, the people cannot freely worship the Sacrament, without occasion of Idolatry. Now it is known, that Transubstantiation is a new Fantasy, 
Anno Domin● 1215.  newly devised in the Council of Laterane in Rome. And D. Tonstal saith, that before that time it was free, and lawful for any man to hold the contrary. 
Tonst. Lib. 1. D● Sacramen. Eucharistiae. fo. 46●  Wherefore it is likely, That before that time, there was no such Adoration. Otherwise, it must needs have been with great danger of Idolatry. But after that, as it is said before, 
Extra De Celebratione Missarum.  Pope Honorius took order, and gave commandment, that the people should adore: Pope Urbanus added thereto a New Solemn Feast of Corpus Christi day: And Pope Clement confirmed the same with great store of pardons. 
Clemen. li. 3. ti●. 16. Si Dominum.  This is the Antiquity, and Petite Degree of this Kind of Adoration.   

M. harding. The .27. Division.  
And where as, utterly to abolish this Adoration, he allegeth great danger of idolatry, in case the Priest do not truly consecrate: thereto may be answered, that jacob stood in no danger of conscience, 
〈◊〉 2. 9●  for that by the procurement of Laban, he lay with Lia in steed of Rachel: 
A very simpl● defence of manifest Idolatry. Even so the Idolaters thought their Idol of good Faith to be very God.  neither for the same was he to be charged with adultery, because he meant good Faith, and thought himself to have had the company of his wife Rachel. So idolatry is not to be imputed unto him, that worshippeth Christ with Godly honour in the Bread not consecrate, which of good Faith he thinketh to be consecrate. 
●●●hi. 60.  touching this case, S. Augustine hath this notable saying. We have need (saith he) to put a difference in our judgement, and to know good from evil, for as much as Satan changing his shape, showeth himself as an Angel of light, least through deceit he lead us aside to some pernicious things. For when he deceiveth the senses of the Body, and removeth not the mind from true, and right meaning, wherein each man leadeth a faithful life, there is no peril in religion. Or if, when he feigneth himself good, and doth or saith those things, that of congruence pertain to good Angels, although he be thought to be good, this is not a perilous or sickly error of Christian Faith.  
But when, as by these things he beginneth to bring us to things quite contrary, then to know him from the good spirit, and not to go after him, it standeth us much upon, diligently to watch, and take heed. Thus S. Augustine. This much for the adoration of the Sacrament, or rather of Christ in the Sacrament, may suffice.   

The B. of Sarisburie.  
The great danger, and horror of Idolatry that hereof riseth, 
Doubts touching Consecration.  M. harding thinketh may easily us salved by the example of Rachel, and Lea: and thus he bringeth in God's Mystical Providence for defence of open error: and thus teacheth us in steed of Rachel to take Lea, and to honour a Creature in steed of God.  
Wherein it shallbe necessary briefly to touch, how many ways, even by their own Doctrine, the poor simple people may be deceived, and yield the honour of God to that thing, that in their own judgement is no God.  
Thus therefore they say, 
Thom. par. 3. q. 83.  If the Priest chance to forgeate to put wine into the Cup, and so pass over the Consecration without Wine:  
Or, if the Bread be made of any other, 
johan. De Burgo. Pupilla oculi cap. 3.  then wheaten flower, which may possibly, and easily happen:  
Or, if there be so much Water in quantity, that it overcome, and alter the Nature of the Wine: 
Idem.   
Or, 
Idem.  if the Wine be changed into Vinegar, and therefore cannot serve to Consecration:  
Or, 
Cerson contra Floretum lib. 4.  if there be xiij Cakes upon the Table, and the Priest for his Consecration determine only upon twelve, in which case they say, Not one of them all is Consecrate:  
Or, 
Extra. De Celebra. Missar. de Homine.  if the Priest dissemble, or leave out the Words of Consecration: or, if he forgeate it, or mind it not, or think not of it: In every of these, and other like defects, there is nothing Consecrate, and therefore the people in these cases, honouring the Sacrament, by their own Doctrine giveth the Glory of God to a Creature: which is undoubted Idolatry.  
And that the folly hereof may the better appear, one of them writeth thus, 
Summa Angelica. Eucharistia. 26.  Quod si Sacerdos, etc. If the Priest having before him sundry Cakes at the time of Consecration, do mind only, and precisely to Consecrate that only Cake, that he holdeth in his hand, some say, the rest be not Consecrate: but say thou, as Duns saith, They be all Consecrate. Yea further he saith, If the Priest do precisely determine to Consecrate only the one half part of the Cake, and not likewise the other half, that then, the Cake being whole, that one part only is Consecrate, and not the other.  
Pope Gregory saith, If the Priest be a known adulterer, or fornicator, and continue still in the same, 
Dist. 81. Si qui.  that his blissing shallbe turned into Cursing: and that the people knowing his life, and nevertheless hearing his Mass, commit Idolatry.  
In this case standeth the simple people: So many ways, and so easily they may be deceived. For notwithstanding they may in some part know, the priests life, and open dealing, yet how can they be assured of his secret Words, of his Intention, of his Mind, and of his Will? Or if they cannot, how can they safely adore the Sacrament, without doubt, and danger of Idolatry?  
But they themselves see well, it cannot be: 
Thom. in lib. 3  and therefore have devised a simple poor help of their own. They say, 
Senten. Dist. 9  We may not adore the Sacrament, but under a Condition, that is to say, If it be Consecrate. And so saith Thomas Salisburiensis, 
Thomas Salisburien. De Arte praedicandi. Cap. 25.  Nullus quantumcunque sit simplex, vel quantumcunque sit discretus, debet praecisé credere, hoc esse Corpus Domini: Sed cum hac conditione, si in Consecratione ritè sint acta omnia. Aliter enim asseret de Creatura, quod ipsa sit Creator: & ita esset Idololatria. Noman, be he never so simple, or never so wise, ought precisely to believe, that this is the Body of our Lord, that the Priest hath Consecrate, but only under this condition, If all things concerning the Consecration be done, as appertaineth. For otherwise he shall avouch a Creature to be the Creator: which were Idolatry. By this Doctrine M. harding teacheth the people thus to kneel down, and to adore the Sacrament: If thou ●e God in deed, than I worship thee: But, if thou be not God, than I will not worship thee. Thus Arnobius saith, The Heathens in old time were wont to call upon jupiter, Sive tu Deus es, sive tu Dea es: Whether thou be a God, or a Goddess, we call upon thee. Thus God's people is lead, to give the honour of God, they cannot tell, unto what: and to honour a Creature in steed of God.  
Yet must all this be excused by the example of Rachel, and Lea. 
Arnob. li. 3. Gene. 29.  As if M. Harding would reason thus: jacob by God's special Providence, knew Lea in steed of Rachel:  
Ergo, We may safely adore a bare Creature with godly honour: and say unto it: Thou art our God: Thou madest Heaven & Earth: we have none other God but thee: and all this without peril of Idolatry. He would not thus da●ly, if he knew, what it were to bestow God's Glory, upon that thing, that is no God. 
johan. 6.  Certainly, this is not the worshipping of God in Spirit, and Truth.  
S. Martin was much more circumspect in this case, as may well appear by that, is written of him. For when the Devil came unto him, & took upon him to be Christ, and therefore required him, to boowe down, and to give him honour: 
Sulpitius in Vita Martini.  No said S. Martin, I cannot tell whether thou be Christ, or no. unless I see Christ in the same shape, and form, that he was Crucified in upon the Cross, I will not adore him in any wise. S. Augustine saith, Audistis quia Messias Christus est: audistis quia Christus unctus est. Non sic posuit jacob Lapidem unctum, ut veniret, & Adoraret: alioqui Idololattia est, 
Augustin. in johan. tracta. ●  non Significatio Christi. Ye have heard, that Messiasis Christ: ye have heard, that Christ is the Anointed. jacob did not erect the Anointed stone, to the intent to come, and to adore it. Otherwise, it is Idolatry, and not a Signification of Christ. Theophilus being sometime demanded, 
Theophilus contra Autolycum. lib. 1.  wherefore he would not adore the Emperor, as the manner than was, with godly honour, made answer thus, Quia non ad hoc institutus est Imperator, ut Adoretur: Sed ut legitimo honor● honoretur: Because the Emperor is not appointed, to th'end we should honour him, as God: but that we should give him that honour, that unto him appertaineth. So, if M. Harding will likewise demand, wherefore we adore not the Sacrament with godly honour, the godly simple man may make him this answer: Because it was ordained reverently to be received, and not to be adored: as a Sacrament, and not as God. For in all the Scriptures, and holy Fathers, we have neither Commandment to force us hereto, nor Example to lead us hereto. We adore the Body of Christ, not only for the turning of an hand, while the Priest is able to hold up the Sacrament, & that with doubt of ourselves, whether we do well, or no, which thing is utterly uncomfortable, and dangerous, & full of terror to the conscience: But we worship that Blessed, and Glorious Body, as that Blissed Martyr S. Stéevin did, being in Heaven at the Right Hand of the Power of God, and therefore without doubt, and danger: and that at all times, and for ever: and we believe, and confess, that jesus Christ, even in the Nature, and Substance of our Flesh, is the Lord in the Glory of God the Father.  
FINIS.    

THE ninth ARTICLE, OF THE CANOPY. 
Reservation.   

The B. of Sarisburie.  
Or that the Sacrament, was then, or now aught to be hanged up under a Canopy.   

M. harding. The .1. Division.  
If M. jewel would in plain terms deny the reservation and keeping of the blessed Sacrament, for which purpose the pyx and Canopy served in the Churches of England, as of the professors of this new gospel it is both in word, and also in deed denied: it were easy to prove the same by no small number of authorities, such as himself cannot but allow for good and sufficient. But he knowing that right well, guilefully refraineth from mention of that principal matter, and the better to make up his heap of articles for some show against the Sacrament, by denial reproveth the hanging up of it under the Canopy: thereby shewing himself like to Momus, who espieinge nothing reprovable in fatre Venus, found fault with her slipper.   

The B. of Sarisburie.  
This Article, as it is small of itself, and therefore might the better be dissembled, and past over, were it not accessory to Idolatry, so it is warranted of M. hardings side, by very simple, and slender proofs, as shall appear. It liketh M. harding for his entry, to solace himself, and his friends withal, to call us New Doctors: himself being not able hitherto to allege any one of all the Old Doctors without force, & fraud, plainly, & directly to serve his purpose. But these New Doctors are, neither so new, nor so much destitute of Antiquity, as these men would feign have the world to believe. For, touching the abolishing of the Reservation of the Sacrament, which M. harding hath here drawn in, to help out the matter, being otherwise not necessarily incident unto this Article, they have the Authorities, and Examples of good Ancient Old Catholic Fathers for their Warrant in that behalf. 
Cyprianus De Coena Domini. Clemens Epist. 2.  For S. Cyprian saith, Panis iste recipitur, non includitur. This Bread is received, and not shut up. Clemens, who, as M. harding saith, was the Apostles Fellow, writeth thus, Tanta in Altario Holocausta offerantur, quanta populo sufficere debeant: quòd si remanserint, in crastinum non reseruentur. Let there be so many Hosts, or so much Bread offered at the Altar, as may be sufficient for the people. If any thing remain, let it not be kept until the morning. 
Origen Cyril. in Levi. ho. ●.  Origen, or Cyrillus saith, for one book beareth both their names, Dominus Panem, quem Discipulis suis dabat, non distulit, nec jussit servari in crastinum. The Bread, that Our Lord gave to his ● isciples, he lengred it not, nor bade it to be kept until the morning. His reason is grounded upon the order of Christ's Institution: 
Hieronym. 1. Corin. 11.  for that Christ said not, Take, and Keep: but Take, and Eat. S. Jerome saith, Post Communionem, quaecunque de Sacrificijs superfuissent, 
Augustin. de Trinitate. lib. 3. cap. 10.  illic in Ecclesia Communem Coenam comedentes pariter consumebant. After the Communion was done, what so ever portion of the Sacrifices remained, they spent it there together in the Church eating their common Supper. S. Augustine likewise seemeth to say the same: 
Hesychius in Levi. li. 2. ca 8.  The Bread made to this purpose, is spent in receiving the Sacrament. Hesychius saith, That the Remanentes of the Sacrament were burnt immediately in the fiere. 
Nicephorus lib. 17. ca 25.  Nicephorus saith, The same Remanentes in some places were given to Children, that went to School, to be ●aten by them presently in the Church: The like whereof is also decreed in the Council of Matiscon. 
Concil. Matiscon 2. cap 6. Gabriel. ●iel. lectione. 26.  So saith Gabriel Biel a New doctor of M. hardings company: Non dedit Discipulis, ut ipsum honorificè Conseruarent: sed dedit in sui usum, dicens, Accipite, & Manducate. Christ gave not (the Sacrament) to his Disciples, that they should reverently reserve it: but he gave it for their use, saying, Take, and Eat.  
Thus many old Doctors, and yet many more we have on our side. Therefore M. harding was somewhat overseen, for following of them, to call us New Doctors.  
I know, the Sacrament in old times in some places was reserved, as it may appear by Tertullian, S. Cyprian, S. Jerome, S. Basile, Eusebius, 
Cyprian de lapsis▪ Sermo. 5.  and others. S. Cyprian saith, w●men used to keep it at home in their Cheastes: 
Tertullian. ad Vxorem.  Tertullian saith, The Faithful used then to have it in their private houses, & to eat it before other meats: S. Jerome saith, that Exuperius the Bishop of Tolouse used to carry it abroad in a basket: S. Basile saith, That in egypt, 
Hieronym. ad Rus●icum.  and specially about Alexandria, every man for the most part had the Sacrament in his house: Eusebius seemeth to say, The Priest had it in his Chamber: S. Ambrose saith, 
Basilius ad Caesariam.  men used then to carry it about them, not only by Land, but also by Sea in their Naptkins. All these were Abuses of the holy Mysteries: 
Euseb. li. 6. c. 44.  and therefore afterward were abolished. Thus was then the Sacrament reserved, In private Houses, 
Ambros. de obitu Satyri.  in Cheastes, in baskets, and in Naptkins. Now, if M. harding be able, truly to show any such like Ancient Authority for his Canopy, then may he say, he holdeth by the Old Catolique Fathers. But, for as much, as M. harding hath leisure, to call to mind his Old Fable, of Momus, Venus, and such like: In deed they say, Momus was wont to espy faults, and to control all the Gods without exception, even the Great jupiter, himself, that sat in Rome in the Capitol: and therefore his office oftentimes was not so thankful, as some others. But one great fault he found with Uulcane, for the making of man, for that he had not set a grate, or a window at his breast, that others might pier in, and espy some part of his secret thoughts. If M. harding had such a grate, or window at his breast, and men might look in, and see his conscience, I doubt not, but they should see many more sparks of god's truth, then as now outwardly do appear.  
As for his fair Lady Venus, whereby he meaneth his Church of Rome, the world seeth, & he himself knoweth, she hath been taken in open adultery: & Phoebus the Son of God, with the heavenly beams of his holy Word hath revealed it. O, Would to God, we had no cause justly to say with the Prophet isaiah, Quomodo facta est Meretrix Civitas Fidelis? 
isaiah. ●.  O how is that Faithful City become an Harlot? verily Momus shall not need now to reprove her Slipper. He shall rather have cause to say, 
isaiah. 1.  A planta pedis, usque ad verticem capitis, non est in ea sanitas. From the Sole of the foot, to the top of the head, there is no whole part in her.  
For so S. bernard complaineth of her miserable state in his time. 
Bernardus de Conuersione Pauli.    

M. harding. The .2. Division.  
Whereto we say, that if he, with the rest of the Sacramentaries, would agree to the keeping of the Sacrament, then would we demand, why that manner of keeping were not to be liked. And here upon proofs made of default in this behalf, and a better way showed, in so small a matter, conformity to the better would soon be persuaded. In other Christian Countries (we grant) it is kept otherwise, under lock and key, in some places at the one end, or side of the Altar, in some places in a Chapel builded for that purpose, in some places in the vestry, or in some in ward, and secret room of the Church, 
In Epist. ad Innocentium.  as it was in the time of Chrysostom at Constantinople. 
In Concil. Braccaren. 3. Can 5.  In some other places we read, that it was kept in the bishops Palace, near to the Church, and in the holy days brought reverently to the Church, and set upon the Altar, which for abuses committed, was by order of Councils abrogated.  
Thus in diverse places, diversely it hath been kept, everywhere reverently, and surely, so as it might be safe from injury, and villainy of miscreants, and despisers of it. The hanging up of it on high▪ hath b●en the manner of England, as Lindewode noteth upon the Constitutions provincial: on high, that wicked despite might not reach to it: under a Canopy, for show of reverence and honour.   

The. B. of Sarisburie.  
Here M. Harding showeth, that this Reservation of the Sacrament, in divers Countries hath been diversely used: Under lock, and key: At the Altars end: In a Chapel: In the Uestrie: In the bishops Palace. And all this of the usage of late years: for of Antiquity, saving only the Epistle of Chrystome to Innocentius, which also, as it shall appear, maketh much against him, he toucheth nothing. But amongst all these diversities of keeping, he hath not yet found out his Canopy. And touching, that he allegeth of the Reservation of the Sacrament in the bishops Palace, it seemeth very little to further his purpose. For, where as the Sacrament was reserved only in the Bishop's Custody, it followeth necessarily, that there, in ●ther parish churches, and Chapels, was no such Reservation. Chrysostom's epistle to Innocentius is good witness, 
Chrysostom. ad Innocentium.  that the Sacrament was Reserved to be received of the people, at the Communion the next day, or in very short time after. For it was Reserved in both Kinds, as it appeareth plainly by his words. But it is clear, both by the judgement of Reason, and also by their own Cautels in that behalf, 
De Con Dist. 2.  that the Wine in such sort and quantity cannot be kept any long time without sowering. 
Presbyter. In Glosa.  And the manner in Graecia was, during the time of Lente, to Consecrate only upon the Satursdaies', & Sonnedays, 
In sex●a Synodo Constantinop. ca 52. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and yet nevertheless to Communicate of the same upon the other week days. For the end of this Reservation in old times was, not that the Sacrament should be A●oured, but that it should be received of the people: and specially that persons Excommunicate, for whose sake it was reserved, being suddenly called out of this life, upon their repentance might at all times receive the Communion, and depart with comfort, as the Members of the Church of God.  
But, me thinketh, M. harding doth herein, as Apelles the Painter sometime did, in setting out King Antigonus physenomie. For understanding, that Antigonus was blind of the one side, he thought it best to paint him out only with half face, and so he cunningly shadowed the deformity of the other eye. Even so M. harding showeth us certain variety of keeping the Sacrament, and other small matters of like weight: but the danger of Idolatry, and other like horrible deformities he dissembleth cunningly, and turneth from us. Loath I am, to use the comparison: 
Hieronym. in vita Malchi.  But S. Jerome saith it: Diabolus nunquam se prodit aperta fancy. The Devil never showeth himself openly with his whole face.  
In the old times, when the Sacrament was kept in Cheastes, in Naptekins, in baskets, and in Private Houses, there was no danger of Adoration.  
But under the Canopy we see, not only, that the effect hath fallen out far otherwise, but also that the very cause thereof was at the first to the contrary.  
For so saith Linwoode himself, 
Guliel. Linwood li. 3 de custodia Eucharistiae etc.  Citius repraesentatur nostris aspectibus Adoranda: It is the rather offered unto our sights to be worshipped. If there were no cause else, yet is this itself cause sufficient, to abolish this new order, of hanging up the Sacrament under a Canopy. For therefore the King Ezechias took down the Brazen Serpent, 
2. Regum. 18.  and broke it in pieces, notwithstanding God had specially commanded Moses to erect it up: because he saw it abused to Idolatry.  
Again, they themselves, upon smaller considerations, have utterly abolished the manner of Reservation, that was used in the Primitive Church. For they will not now suffer, neither Lay people, nor Women to keep it in their houses: nor Boys to carry it to the sick, 
●●seb. li. 6. ca 44  as then the Boy did to Serapion: nor Infidels, or men not Christened, 
Canopy not commendable.  to were it about them, as then did S. Ambroses' brother Satyrus. I leave the Rust, the Mould, the Canker, & the Bréedinge of worms: whereby that holy, and reverend Mystery of Christ's Death is oftentimes made loathsome, & brought into contempt. 
Ambros. De Obitu Satyri.  They themselves do testify, that such things, not only may happen, but also have often happened. It is said, that Alphonsus the King of Arragon, for the preservation of his honour, & safety, so long kept the Sacrament about him, that at last it putrefied, & bread worms: which, when they had eaten up, and consumed one an other, in the end there remained only one great worm, that was the last, and had eaten all his fellows. In such cases they command, that the worms be burnt, and the ashes buried in the Altar. The Gloze itself upon the Decrees saith thus, 
Gerson contra Floretum. li. 4.  It is not necessary to keep the wine: And the Reason is this: Quia opus esset nimia cautela: 
Concil. Aurelian. De Conse. Dist. 2 Presbyter. In Glosa.  Because we should need to have to much a do with the keeping of it.  
In the Council of Laterane it is confessed, that the Sacrament so kept hath been abused Ad horribilia, & nefaria facinora, To work horrible, and wicked deeds. And M. harding himself confesseth, 
Concil. Lateranen. sub Innocentio. 3. Can. 20.  that, for certain like abuses, 
Concil. Bracaren. 3. Ca 5.  the same Reservation was in some part abolished in the Council of Bracara.  
To be short, touching the Canopy, Linwoode himself findeth fault with it, as it appeareth in the Provincial. For thus he writeth: Dicitur, quòd in joco Mundo, & singulari debet servari, It is said, The Sacrament ought to be kept in a clean several place sequestered from other. Whereunto he addeth thus: 
Extra de Celebratio. Missarun Sanè.  Ex hoc videtur, quòd usus obseruatus in Anglia, ut in Canopaeo pendeat, non est commendabilis. Hereby it appeareth, That the order, that is used in England, of hanging up the Sacrament in a Canopy, is not commendable. 
Guliel. Linwood li 3. de Custodia Eucharistiae.  Here M. harding hath causes, both in general, why all manner such Reservation ought to be Misliked, and also in special, why the Canopy can not be liked.   

M. harding. The .3. Division.  
If Princes be honoured with cloth of estate, Bishops with solemn thrones in their churches, and Deans with Canopies of tapistry, Silk, and Arras, (as we see in sundry Cathedral Churches) and noman find fault with it: why should M. jewel mislike the Canopy, that is used for honour of that Blessed Sacrament (172) 
The 172. Untruth. For Chrysostom saith, In vasis Sanctis, non Verum Corpus Christi, Sed Mysterium Corporis Christi continetur.  wherein is contained the very Body of Christ, and through the inseparable joining together of both Natures in Unity of person, Christ himself, very God, and very Man? with what face speaketh he against the Canopy used to the honour of Christ in the Sacrament, that sitting in the bishops seat at Sarisburie, can abide the sight of a solemn Canopy made of Painted Bourdes spread over his head? If he had been of Council with Moses, David, and Solomon, it is like he would have reproved their judgements, for the great honour they used, and caused to be continued towards the Ark, wherein was contained nothing but the Tables of the law, Aaron's rod, and a pot full of Manna. King David thought it very unfitting, and felt great remorse in heart, that he dwelt in a house of cedars, and the Ark of God was put in the mids of skins, that is, of the Tabernacle, whose outward parts were covered with beasts skins.  
And now there is one found among other 
* Let your modesty be known to all men. Philip. 4.  Monstrouse and strange forms of Creatures, manners, and Doctrines, who being but dust and ashes, as Abraham said of himself, promoted to the name of a Bishop, and not Chosen (I ween) to do high service of a Man according to Gods own heart, as David was: thinketh not himself unworthy to sit in a Bishop's Chair under a gorgeous testure or Canopy of gilted boards, and can not suffer the precious Body of Christ, whereby we are redeemed, to have for remembrance of Honour done of our part, so much as a little Canopy, a thing of small price. (173) 
The .173. Untruth. for Both are Figures, Both Types, Both Signs. Nazian. sayeth, Figura Figurae. De Paschate.  Yet was the Ark but a shadow, and this the Body: that the figure, this the truth: that the Type, or sign, this the very thing itself. As I do not envy M. jewel that honour, by what right so ever he enjoyeth it, so I can not but blame him for 
* Christ will say, In vain ye worship me, etc. Matthae. 15.  bereaving Christ of his honour in this Blessed Sacrament.   

The. B. of Sarisburie.  
Prince's use to sit under a Cloth of Estate: Bishops, and Deans under painted Thrones, or Cloth of Arras: Ergo (saith M. harding) The Sacrament ought to be hanged up under a Canopy. I trow, It is not lawful for all men, to use such arguments.  
In such sort Durandus reasoneth: 
●●urand. li. 2.  The Ark of the Covenant was carried by the Levites: Ergo, The Pope must be carried aloft upon the Deacons shoulders. And again, they seem by practice, further to reason thus, The Pope is carried upon men's shoulders: Ergo, The Sacrament must be carried before him, whither so ever he go, upon a fair white jannet.  
And, where as it liketh M. harding, thus merrily to sport himself with Bishop's sitting under Painted Bourdes, Certainly, I reckon it much fit for the Church of God, to have Painted Bourdes, than Painted Bishops, such as he is, that claimeth to be the Bishop of all Bishops: and yet doth not in deed any part of the office of one Bishop. The bishops Chair, or Stalle, was appointed at the first, as a place most convenient for him to read, & to preach in. But what needeth more? Such vanity of words should not be answered.  
For the rest, God himself commanded Moses, to make the Tabernacle, and also showed him in the Mount, in what order, and form it should be made.  
Neither dared Moses, or his Workmen, 
Exodi. 25. &. 27.  to add, or to minish, or to alter any one thing of their device: or to do any thing more, or less, otherwise than God had appointed him. When David of his Devotion would have built a Temple unto God, 
2. Samuel. 7.  God forbade him by the mouth of his Prophet Nathan, and said, Thou shalt build me no Temple. afterward Solomon set upon to build the Temple: not, when he would himself, but only, when God had so willed him. Neither followed he therein any part of his own fantasy, but only that self same Plat, and Proportion, that God had given to his Father. For so saith David himself: All this pattern was sent to me in writing by the hand of the Lord, 
1. Paralipomen. 28.  which made me understand all the workmanship of the pattern.  
Here mark, good Christian Reader: In every of these Examples, God hath bridled our Devotion, and hath taught us to worship him, not in such sort, as may seem good in our eyes, but only as he hath commanded us. Yet can M. Harding, by his cunning, apply every of these same Examples, to prove thereby, that we may honour God in such sort, as we of ourselves can best devise.  
This was evermore the very root of all Superstition. And therefore almighty God saith, My thoughts be not, as your thoughts: nor my ways, as your ways. Who ever required these things at your hands? 
isaiah. 55.  M. harding would feign, in all, that he taketh in hand, be called Catholic: and yet nevertheless maintaineth a mere Particular Devotion, only used within this Realm, and that only within these few late years, and never either used, or known, in any other Christian Country else: and therefore such, as can in no wise be called Catholic.  
But he saith, There is now found one among other monstrous, and strange forms etc. This, I trow, is not that Sobriety, & Modesty, that was promised at the beginning. Such Eloquence would better become some other person, than a man professing Learning, & gravity. Herein I will gladly give place to M. harding. It is rather a testimony of his impatience, & inordinate Choler, then good proof of the cause.  
Certainly, if the Sacrament be both God, and Man, as here, I know not how godly, it is avouched, then is this but a very simple honour for so great a Majesty. Undoubtedly, this is a very strange, & monstrous Doctrine, to tcache the people, that Christ being both God, & Man, and now Immortal, and Glorious, may Canker, and Putrefy, and breed worms. The time was, when, who so had uttered such words of Blasphemy, had been reckoned a Monster among the Faithful. But this is the just judgement of God. 
Rom. 1.  He giveth men up into a reprobate mind, to turn God's Truth into a Lie, and to worship, and serve a Creature, forsaking the Creator, which is God blessed for ever.  
I trust, our Doctrine abbridgeth not any part of Christ's Glory. We adore him, as he hath commanded us, sitting in Heaven at the Right hand of the Power of God. And therefore, O M. harding, ye have burnt your brethren, and scattered their bones upon the face of the Earth, and wrought upon them, what your pleasure was, only because they would not be traitors unto God, and give his Glory unto a Creature.  
Chrysostom expounding the complaint of Laban against jacob, for stealing away of his Gods, writeth thus: 
Gene. 31. Chrysostom. in Genes. hom. 57  Quare Deos meos furatus es? O excellentem insipientiam: Tales sunt Dij tui, ut quis eos furari queat? Non erubescis dicere, Quare furatus es Deos meos? Wherefore hast thou stolen away my Gods? O what a passing Folly is this? Be thy Gods such ones, that a man may steal them? And art thou not ashamed to say, Wherefore hast thou stolen away my Gods? This matter needeth no farther application. verily the thing, that M. harding calleth God, and Man, may soon be stolen away with Pixe, and Canopy, and all together. If Chrysostom were now alive, he would say to M. harding, as he said to Laban: Art thou not ashamed etc. And, touching the honouring of Christ, he saith, 
Chrysostom. ad Populum Antio● chenum, hom. 60.  Discamus Christum, prout ipse vult, venerari. Honorato nanque iucundissimus est honour, quem ipse vult, non quem nos putamus. Name & Petrus eum honorare putabat, cùm sibi pedes eum lavare prohibebat: Sed non erat honour, quod agebat, sed contrarium. Let us learn to honour Christ, as he hath willed us. For to him, that is honoured, that honour is most pleasant, that he himself would have, not that we imagine. For Peter thought to honour Christ, when he forbade him to wash his feet. How be it, that was no honour unto Christ, but contrary wise, it was dishonour.  
To conclude, where as M. Harding, in the impatience of his heat, demandeth of us, With what Face we can find fault with the hanging up of the Sacrament under a Canopy: We may easily answer him thus: Even with the Same Face, wherewith Linwoode found fault with the same: and with the Same Face, wherewith all Christendom, England only excepted, hath evermore refused, to do the same.   

M. harding. The .4. Division.  
Now concerning this article itself, if it may be called an article, wherein M. jewel thinketh to have great advantage against us, as though nothing could be brought for it 
* Before it wa● the honouring of God: Now it is no great Key of Religion.  (though it be not one of the greatest Keys, nor of the highest mysteries of our Religion, as he reporteth it to be, the more to deface it) of the Canopy, what may be found, I leave to others, neither it forceth greatly. But of the hanging up of the Sacrament over the altar, we find plain mention in S. Basiles life written by Amphilochius that worthy Bishop of Iconium. Who telleth that S. Basile at his Mass having divided the Sacrament in three parts, 
A vain Childish Fable under the name of Amphilochius.  did put the one into the golden dove (after which form the Pixe was then commonly made) hanging over the altar. His words be these, Imposue●unt Columbae aureae pendenti super altar. And for further evidence, that such Pyxes made in form of a dove in remembrance of the holy Ghost, that appeared like a dove, were hanged up over the altar, we find in the Acts of the General Council holden at Constantinople, that the clergy of Antioch accused one Severus an Heretic, before john the Patriarch and the Council there, that he had riffled, and spoiled the holy Altars, and molted the Consecrated vessels, and had made away with some of them to his companions, 
Here be doves in doede: but no mention of any Sacrament.  Praesumpsisset etiam Columbas aureas, & argenteas in formam Spiritus Sancti super divina lavachra, & altaria appensas una cum alijs sibi appropriare, dicens, non oportere in specie Columbae Spiritum Sanctum nominare. Which is to say, that he had presumed also to convert to his own use, beside other things, the golden, and silvern doves made to represent the holy Ghost, that were hanged up over the holy Fontes, and Altars, saying that no man ought to speak of the holy Ghost in the shape of a dove.  
Neither hath the Sacrament been kept in all places, and in all times, in one manner of Vessels. So it be reverently kept for the voyage provision for the Sick, no Catholic man will maintain strife, for the manner and order of keeping. Symmachus a very worthy Bishop of Rome, in the time of Anastasius the Emperor, 
dove.  as it is written in his life, made two vessels of Silver to reserve the Sacrament in, and set them on the Altars of two Churches in Rome, of S. Sylvester, and of S. andrew.  
These vessels they call commonly, Ciboria. We find likewise in the life of S. Gregory, that he also like Symmachus made such a Vessel, which they call, Ciborium, for the Sacrament, with four pillours of pure Silver, and set it on the Aultare at S. Peter's in Rome.  
In a work of Gregorius Turonensis, this vessel is called, Turris in qua Mysterium Dominici Corporis habebatur, A Tower wherein (174) 
The. 174● untruth, standing in untrue translation.  our lords Body was kept. In an old book De Po●nitentia, of Theodorus the Greek of Tarsus in Cilicia, sometime archbishop of Cantorburie, before Beda his time, it is called, Pyxis cum Corpore Domini ad viaticum pro infirmis: The Pyxe with our lords Body for the voyage provision for the sick. In that book, in an admonition of a Bishop to his Clergy in a Synod, warning is given, that nothing be put upon the Aultare in time of the Sacrifice, but the coffer of Relics, the book of the four Evangelists, and the Pyxe with our lords Body.  
Thus we find, 
In the Fable of Amphilochius, and no where else.  that the Blessed Sacrament, hath always been kept, in some places in a Pyxe hanged up over the Aultare, in some other places otherwise, every where, and in all times safely, and reverently, as is declared, to be always in a readiness for the voyage Provision of the sick. Which keeping of it for that Godly purpose, and with like due reverence, if M. jewel and the Sacrament aries would admit, no man will be either so scrupulous, or so contentious, as, to strive with them either for the hanging up of it, or for the Canopy.   

The B. of Sarisburie.  
It is marvel, that M. harding, in so short a ●ale, cannot avoid manifest contradiction. He holdeth, and teacheth, that this is the honouring of Christ, God, and Man: and yet he saith, It is no great Key of his Religion. verily, what so ever Key he now make of it, great, or small, he bringeth in very small Authorities, and proofs, to make it good.  
Concerning the Canopy, wherein all this question standeth, he is well contented, to yield in the whole, as being not able to find it once mentioned in any manner Old Writer. But the hanging up of the Sacrament, and that even over the Altar, he is certain, may well be proved by that solemn Fable, that we have so often heard under the name of Amphilochius. Concerning which Fable, (for a very childish Fable it is, and no better) I must for shortness refer thee, gentle Reader, to that is written before in the First Article of this Book, and in the .33. Division, as answer to the same. Yet thus much shortly, and by the way. First M. hardings Amphilochius saith, that S. Basile, after he had said Mass to Christ, and his twelve Apostles, immediately the same night, put one portion of the Sacrament in the dove, that was then hanging over the Altar: & the next day following sent for a Goldesmith, & caused the same dove to be made: the same dove, I say, that he put the Sacrament in, the night before. And so M. hardings dove, was a dove, before it was made. But Dreams, & Fables are worthy of Privilege. Yet, lest this tale should pass alone, it is accompanied with a Miracle. For after that time, when so ever S. Basile was at Mass, & lifted up the Bread, the same dove (so saith this Amphilochius) used evermore to rouse herself over the Altar, & moved, & stirred of herself hither, and thither: much like to the Mathematical dove, that Architas Tarentinus made, that was able to fly alone. If this Golden dove had not been endued with Spirit, & Life, this tale had lost half his grace. Again Pekham in his Provincial giveth a strait commandment to all Priests, that the Bread in the Pyxe, be changed and renewed every seventh day, for avoiding of putrefaction, or some other loathsomeness, that may happen. But M. hardings Golden dove had a special virtue above all others, to keep the Bread seven years together without corruption, and the same at the last, meet to be given to a sick man in his death bed.  
But there is mention made of Golden, and Siluern doves in the Council of Constantinople. I grant. How be it, there is no mention made there of any Pyxe, or Reservation of the Sacrament. But if every dove there were a Pyxe, or, as they call it, a Monster, then hath M. harding a great advantage. For seeking out but one Pyxe, he hath found twenty, and that all together in one Church, some about the Altar, some about the holy font, and some else where. And yet I could never understand, but evermore in one Church, were it never so big, one Pyxe was thought sufficient. O what pains M. harding hath taken to furnish a Fable? God grant us to be simple as doves, in obeieing of God's Truth: 
M●tthae .10.  and wise as Serpents in discerning, and eschewing lies.  
The rest, that is alleged, of Symmachus, Gregorius Romanus, Gregorius Turonensis, & Theodorus, as it is not denied, so it is no parcel of this Question. The hanging of the Sacrament, and the Canopy, wherein the greatest danger stood, being removed, somewhat may be considered touching Reservation, when it shallbe thought necessary. Wherein to counterpoise the credit of these four obscure and late Doctors, we have the authority of eight other doctors counted Learned, and Ancient, Clemens, Cyprian, Origen, Cyr●●, Jerome, Augustine, Hesychius, and Nicephorus, as it is already proved.  
FINIS.    

THE TENTH ARTICLE, 
Transubstantiatio.  OF ACCIDENTS WITHOUT SUBJECT.  

The B. of Sarisburie.  
Or that in the Sacrament after the words of Consecration, there remain only the Accidents and Shows, without the Substance of Bread and UUine.   

M. harding. The .1. Division.  
In this Sacrament after Consecration, (175) 
The .175. untruth. for the Substance of the Bread and wine remaineth still, as shall appear.  nothing in Substance remaineth, that was before, neither Bread, nor Wine, but only the Accidents of Bread and wine: as their form, and shape, savour, smell, colour, weight, and such the like, which here have their being miraculousely without their subject: for as much as 
* Untruth, 2● before.  after Consecration, there is none other substance, than the substance of the Body and Blood of our Lord, which is not affected with such Accidents, as the Scholastical Doctors term it. Which Doctrine hath always, though not with these precise terms, (176) 
The .176. untruth. For this Doctrine was neither belee●ed, nor taught from the beginning.  been taught, and believed from the beginning, and dependeth of the Article of Transubstantiation. For if the substance of Bread and Wine be changed into the Substance of the Body and Blood of our Lord (177) 
The .177. untruth. This Kind of Real, and Material change is not affirmed by any Father.  (which is constantly affirmed by all the learned and Ancient Fathers of the Church) it followeth by a necessary sequel in nature, and by▪ drift of Reason, that then the Accidents only remain. For witness and proof whereof, I will not let to recite certain most manifest sayings of the old, and best approved Doctors.   

The B. of Sarisburie.  
M. harding granteth, that this Doctrine hath no express Authority by precise terms, neither in the Scriptures, nor in the Ancient Councils, nor in any Old Father, Greek, or Latin: yet the Old Fathers both Greeks, & Latins, in their kinds were counted Eloquent, & were thought ●able to utter their Doctrine in express, and precise words, if there had been then any such Doctrine received in the Church. Wherefore finding herein such want of all Antiquity, we may be bold expressly, and in precise terms to say, This seemeth to be a very New Doctrine, resting only upon a False Position, and a little coloured with drift of Reason: which Reason notwithstanding never entered into man's head, within a whole thousand years, after that the Gospel had been preached. By like Position, and by like drift, the Old Heretics the Manichees held, that all, that outwardly appeared in Christ, was nothing else, but Accidents: that is, as M. harding himself expoundeth it, the Form, the Shape, the Colour, the Weight, and so in deed nothing else, but the Show, and Appearance, and Fantasy of a Body. From such Doctors, it appeareth, these men have received their New Doctrine. For Doctor Tonstal confesseth, It was first determined in the Council of Laterane, 
Cuthbert. Tonstallus de Eucharist. li. 1. pa. 45. Gabriel Biel de Canon. lect. 40.  which was holden in Rome in the year of our Lord a thousand, two hundred, and fifteen: and that, before that time it was evermore free for any man, without empeachement of his Faith, to hold the contrary.  
Likewise M. hardings own Doctor Gabriel Biel saith, Quomodo ibi sit Corpus Christi, an per Conuersionem alicuius in illud: an sine Conuersione incipiat esse Corpus Christi cum Pane, manentibus Substantia, & Accidentibus Panis, non invenitur expressum in Canone Bibliae. In what sort the Body of Christ is there, whether it be by the turning of any thing into that, or without any turning (or Transubstantiation) the Body of Christ begin to be there together with the Bread, both the Substance, and Accidents of the Bread remaining, it is not found expressed in the Scriptures. So likewise Duns himself saith, 
Scotus in▪ 4. Senten. dis. 11. q. 2.  De Sacramentis tenendum est, sicut tenet Sancta Romana Ecclesia. Nam verba Scripturae possent salvari, Secundum intellectum facilem, & Veriorem, Secundum apparentiam. touching the Sacraments, 
This is my Body  we must hold, as the holy Church of Rome holdeth. For the words of the Scripture might be saved (without Transubstantiation) by an easy, and truer▪ understanding in appearance. Thus it appeareth by D. Tonstal, that this Doctrine hath no ground of Antiquity: and by Biel, and Scotus, that it hath no certain Authority of God's word. Upon this foundation, which by their own Confession is uncertain, M. harding buildeth up the whole certainty of this Article.  
But he will reply, Christ saith, This is my Body. So the Arian Heretics were able to allege as many, and as plain words of Christ, Pater maior me est, My Father is greater than I Neither ever was there any Heresy so gross, but was able to make some simple show of God's Word. But Christ saith not, This Bread, is now no Bread: Or, This Bread, is Transubstantiate into my Body: Or, My Body is Really, and fleshly contained under the Accidents of this Bread.  
But contrary wise the Evangelists do witness, That Christ took Bread: and S. Paul after Consecration sundry times calleth it Bread: 
1. Corin. ●.  and the holy Fathers expressly, and constantly affirm, that the Bread remaineth still in Nature, and Substance, as it did before.  
Nevertheless, in that sense, and meaning, that Christ spoke in, that Bread was Christ's Body. For in this case we may not consider, what Bread is in itself, but what it is by Christ's Institution. As the Body of Christ is his very Natural Body: So the Bread in itself, is very Natural Bread. And yet by way of a Sacrament, 
1. Corin. 10. Augustin. in Levitt. quaest. 57  the Bread both is called, and also is Christ's Body. So S. Paul saith, The Rock was Christ: And S. Augustine saith, Non dicit, Petra Significabat Christum: sed, Petra erat Christus. He saith not, The Rock Signified Christ: but, The Rock was Christ. The Rock naturally, & in deed was a Rock, as it was before. Yet, 
Deuteron. 12.  because it gave water, to refresh the people, by a Sacramental understanding the Rock was Christ. So it is written, Sanguis est Anima, The Blood is the Soul: Which words rightly understanded are true: and yet to say, that Naturally, and Really the Blood is the Soul, it were an error. Unto which words of Moses S. Augustine, by way of Exposition, resembleth these words of Christ, 
Augustin. contra● Adimantum. cap. 12.  This is my Body. His words be these: Possum interpre●ari praeceptum illud in Signo esse positum. Non enim dubitavit Dominus dicere, Hoc est Corpus meum, cùm Signum daret Corporis sui. I may expound that commandment to consist in a Sign. For Our Lord doubted not to say, This is my Body, when he gave a Sign of his Body. And to come near to the Institution of Christ's Supper, 
Luc. 22. 1. Corin. 11.  S. Luke, and S. Paul say, This Cup is the New Testament. Yet was not the Substance, and Nature of the Cup changed by any force of these Words: neither was that Cup in deed, and Really the New Testament. Now, As the Rock was Christ: The Blood is the Soul: The Cup is the New Testament, remaining notwithstanding each of them in their several Nature and Substance: Even so is the Bread, the Body of Christ: remaining still notwithstanding in the Nature, and Substance of very Bread. It is a Sacrament, that Christ ordained: and therefore must have a Sacramental understanding. verily, as Water remaining still Water, is the Sacrament of Christ's Blood: So Bread remaining still Bread, is the Sacrament of Christ's Body.  
But the contrary hereof was determined in the Council of Laterane in Rome about the year of our Lord. 
Concil. Lateran. sub Innocentio 3. Anno. 1215.  1215. How be it, the determination of that Council neither was General, nor was ever Generally received. For the Christians in Asia, 
Concil. Florentinum, sessione ultima.  and Grecia, and of all other parts of Christendom would never agree unto it, as it appeareth by the Council of Florence: but evermore refused it, as an error. But what special power had that Council of Laterane, to alter the Faith of the Church: 
Bread Remaineth.  and to change the sense of God's Word: and to make that Catholic, that before that time was never Catholic: and to make that Heresy, that for the space of twelve hundred years, and more before was no Heresy? Certainly, the Old Catholic Fathers of the Primitive Church, and these young Fathers of the Church of Laterane agree not together. For Gelasius saith, Non desinit esse Substantia, 
Gelasius contra Eutychem.  vel Natura Panis. & Vini. It ceaseth not to be the Substance, or Nature of Bread, and Wine. S. Chrysostom saith, Natura Panis in Sacramento remanet: 
Chrysost. ad Caesarium Monach. Theodoretus Dialogo primo. Augustin. ad Infa●es.  The Nature of Bread remaineth in the Sacrament. Theodoretus saith, Christus Naturam (Panis) non mutat, sed Naturae adijcit Gratiam. Christ changeth not the Nature (of the Bread) but unto the same Nature he addeth Grace. S. Augustine saith, Quod vide●is, Panis est, & Calix: quod vobis etiam oculi renuntiant: The thing, that you see, is Bread, and the Cup: which thing your eyes do testify. Here be the plain testimonies of four Ancient Catholic Fathers in this behalf. But these New Laterane Fathers contrary wise say, 
Citatur ●●eda. 1. Cori●. 10.  Here ceaseth the Substance, and Nature of Bread, and Wine: The Nature of Bread remaineth not: Christ changeth the Nature, and Substance of the Bread: Believe not the witness of your eyes: The thing, that you see, is no Bread. Thus these New Fathers, as it may appear, of purpose are contrary to the Old. Hereof we may reason thus: The Old Catholic Fathers understood not this New fantasy of Transubstantiation:  
Therefore they understood not the remaining of the Accidents without Substance.  
Yet hath M. harding chosen this, as the only foundation of his whole cause.   

M. harding. The .2. Division.  
S. Cyprian that learned Bishop and holy Martyr saith thus, In Sermone de Coena Domini. Panis iste, quem Dominus Discipulis porrigebat, non effigy, sed natura mutatus, omnipotentia verbi factus est Caro. This Bread, which our Lord gave to his Disciples, changed not in shape, but in nature, by the almighty power of the word (he meaneth Christ's word of Consecration) is made Flesh. Lo he confesseth the Bread to be changed, not in shape or form, for that remaineth, but in Nature, that is to say, in Substance. And to signify the change of Substance, and not an accidentary change only, to wit, from the use of Common bread, to serve for Sacramental bread, as some of our new Masters do expound that place for a shift: he addeth great weight of words, whereby he far overpeiseth these men's light devise, saying that by the almighty power of our lords word, it is made flesh. Verily they might consider, as they would seem to be of sharp judgement, 
* This is a Blasphemy. For no Sacram. can be made without the almighty power of God. With this Example M. harding fighteth against himself.  that to the performance of so small a matter, as their Sacramental change is, the almighty power of God's Word, is not needful. And now if this word, Factus est may signify an imaginative making, then why may not Verbum Caro factum est, likewise be expounded, to the defence of sundry old heinous heresies against the true Manhood of Christ? Thus the nature of the bread in this Sacrament being changed, and the form remaining, so as it seem bread, as before Consecration, and being made our lords flesh by virtue of the word, the substance of bread changed into that most excellent substance of the flesh of Christ: Of that which was before, the accidents remain only, without the substance of bread. The like is to be believed of the wine.   

The B. of Sarisburie.  
This place of S. Cyprian is often, and much alleged, as if every word thereof were an argument: as in deed at the sight, and first appearance, it seemeth vehement, and soundeth much: but being well weighed and considered, it will appear in substance, as it is. Certainly of Annihilations, of removing of Natures, of remaining of Accidents without Subject, which thing M. harding hath taken to prove, it speaketh nothing. 
Natura.  For answer, first it is plain by these four Ancient learned Fathers, S. Augustine, S. Chrysostom, Gelasius, and Theodoretus, that the Bread, and Wine after the Consecration, remain in their Nature, and Substance, as they were before. Which thing notwithstanding, it is not the Nature of Bread, that worketh the effect, and force of this Sacrament: That is, that Christ may dwell in us, and we in him: no more, than it is the Nature of Water, in the Sacrament of Baptism, that worketh the effect thereof, and maketh us Flesh of Christ's Flesh, and Bone of his Bones. 
Ephes. 5. Basilius De Spiritu Sancto. ca 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And for better evidence hereof, to compare one Sacrament with an other, S. Basile saith, Gratia (Baptismatis) non est ex natura aquae, sed ex praesentia Spiritus. The Grace of Baptism is not of the Nature of the Water, but of the Presence of the Spirit. And therefore Cyril saith, Quemadmodum viribus ignis, etc. As water being vehemently heat by the strength of fiere, heateth no less than if it were fire in deed, so the Water of Baptism by the working of the holy Ghost, is reform unto a Divine power (or Nature). So Chrysostom saith, Elizaeus potuit undarum mutare naturam, etc. 
cyril. in johan. lib. 1. ca 42.  Elizeus was able to change the Nature of the Water, and made it able to bear iron. Here Chrysostom saith, even as S. Cyprian saith, that the Nature of the Water was changed: 
Chrysost. de virtutib. & vitijs, homi. 5.  Yet the very Substance of the Water remained as before.  
Likewise S. Ambrose speaking of God's marvelous working in Baptism, saith, Non agnosco usum Naturae: Nullus est hic Naturae ordo, ubi est excellentia Gratiae. In this case I have no skill of the use of Nature: 
Ambrose de illis qui initiantur Mysterijs. cap. 9  The order of Nature hath no rule, where as is the excellency of God's Grace. Again he saith, Est hoc illud magnum Mysterium, quod oculus non vidit, nec auris audivit, ne● in Cor hominis ascendit? Aquas video, quas videbam quotidiè. Me istae habent mundare, in quas saepè descendi, & nunquam munda●us sum? 
Ambros. de illis qui initiantur Myster. ca 4.  Hinc cognosce, quòd Aqua non mundat sine Spiritu. Is this that great Mystery, that the eye never saw, that the ear never heard, that never ●ntred into the heart of man? I see Water, that I saw every day before. Is this it, that shall make me clean? I have gone oftentimes into it, 
Abros. de illis qui initiantur Myster. cap. 3.  and was never the cleaner. Therefore understand thou, that Water (of his own Nature) without the holy Ghost cleanseth not. And again, Per predicationem Dominicae Crucis, Aqua fit dulcis ad Gratiam. By the preaching of our lords Cross, 
Hilarius de Trinit. lib. 8.  the Water (beside his own Nature) is made sweet unto Grace. And in this respect S. Hilary saith, uno Christo per Naturam unius Baptismi indu●mur. We put upon us, 
Gregorius Nyssen. in vita Moseos.  only one Christ, by the Nature of one Baptism. And Gregory Nyssene in like sort, Natura Aquae praecedente virga Fidei, etc. vitam praestat. The Nature of Water (thus considered) the Rod of Faith going before, giveth life. Otherwise he saith, Hoc beneficium non Aqua largitur, 
Gregor. Nyss. de Sancto Baptismate.  etc. sed Dei praeceptum, & Spiritus. Aqua verò subseruit ad ostendendam purgationem. It is not Water (of his own Nature) that giveth this benefit: but the commandment of God, and the Holy Ghost. The Water serveth, to show us the cleansing of the Soul.  
By these examples, I turst, it may appear, what S. Cyprian meant by the change of Nature. verily, Origen that Ancient learned Father, touching the Bread in the Sacrament of Christ's Body, 
Origen. in Matthae. cap. 15.  writeth thus: Non materia panis. sed super illum dictus Sermo, est qui prodest, etc. It is not the Mater (or Substance) of Bread, but the Word spoken over it, that doth profit. And therefore S. Ambrose likewise saith, 
Ambros. de Sacramentis. li. 4. cap. 4.  Quantò magis operatorius est Sermo Dei, ut sint, quae erant, & in aliud commutentur? How much more effectual is the Word of God, that (the Bread and Wine) may be (in Substance and Nature) the same, that they were before, and yet be changed into an other thing?  
notwithstanding this answer unto the discreet Reader may seem sufficient, yet M. harding forceth the matter further, with this word, Factus est. If this word, Factus est, saith he, may Signify an imaginative making, then why may not, 
Natura. Factus est.  Verbum Caro factum est, be so expounded? O what simple shifts are these? Is M. harding able to allege no bar, but that may be pleaded against himself? 
Augustin. in Ioha●. tractatu. 21. Leo de passione Serm 14.  Or doth he think, that this Latin Word, Facere, must needs signify, Transubstantiare? S. Augustine saith, Nos Christi Facti sumus: We are made Christ's. Leo saith, Corpus regenerati, Fit Caro Crucifixi. The Body of the man, that is Regenerate, is made the Flesh of Christ, that was Crucified. Beda saith, Nos ipsi Corpus Christi facti sumus: We ourselves are made the Body of Christ. Origen saith in like manner of speech, 
●eda. 1. Cor. 10. Origen in Canti●●, hom. 2.  Spiritus Sanctus non in turturens Vertitur, sed Columba Fit. The Holy Ghost is not changed into a Turtle, but is made a dove. So S. Ambrose, Victa anima libidine Car●●s, Fit Caro. The S●ule being overcome with the pleasure of the flesh, is made flesh. 
Ambr. ●●orin. 5.  And will M. harding upon warrant of this one Word, conclude, that our Bodies be utterly Transubstantiate, and Substantially, and Really become the Body of Christ? Or, that the Holy Ghost is verily Transubstantiate into a dove? Or the Soul into Flesh? Or in these very words, that he hath alleged, Verbum Caro Factum est: The word, that is, the Son of God, was made Flesh, Doth he think, that the Son of God left the Nature of his Godhead, and was verily Transubstantiate into Flesh? Doubtless this were a Monstrous Doctrine, 
Augustin. ad Quoduuldeum. Epistola Leonis ad ●●onen Augustum.  & in old times it was Cherinthus, and Ebions' horrible Heresy. verily Leo saith, Quamuis johannes scribat, Verbum Caro factum est, Verbum ●amen non est versum in Carnem: Although S. john say, The Word was made Flesh, yet was not the Word turned (or Transubstantiate) into flesh. S. Augustine saith of the Heretics called Timotheani, Ad confirmandam huiusmodi impietatem, qua Deum asserunt ve●sum esse à Natura sua, 
Augustin ad Quod●●●●deum.  cogunt Euangelistae testimonium dicentis, Et Verbum Caro factum est, quod ita interpre●antur, Divina Natura in Humanam versa est: These Heretics, to confirm their wickedness, whereby they hold, that God was changed from his own Nature, (and made man) rack the witness of the Evangelist S. john saying, The Word was made Flesh. Which Word they expound thus, The Nature of God was changed into the Nature of man. Even thus M. harding saith, The Nature of Bread is changed into the Nature of Christ's Body.  
Where is then, that great force of this word, Factus est, wherein M. harding seemeth to have such trust? He might better say thus, The Word was made Flesh, the Nature, and Substance of the Word remaining still: So the Bread is made Flesh, the Nature and Substance of the Bread nevertheless remaining stil. And in this sort, 
Tertullian. contra Marcionem. lib 4.  the Old learned Father Tertullian speaketh touching the same: Christus acceptum Panem & distributum Discipulis, Corpus suum illum Fecit, dicendo, Hoc est Corpus meum, hoc est, Figura Corporis mei. Christ taking the Bread, and dividiuge it to his Disciples, made it his Body, sa●einge, This is my Body: That is to say, saith Tertullian, This is a Figure of my Bod●e. Thus the holy Fathers expound, what they meant by these words, The Bread is made Christ's Body.  
But S. Cyprian further allegeth to this purpose, 
Omnipotentìa Verbi,  The Omnipotent Power of God, which, saith M. harding, far overpoiseth all the●e men's light fantasies. Thus he saith, as though that without this light fantasy of Transubstantiation, God could not be Omnipotent: or, as if there were such wonderful weight in his Outward Shows, and Empty Accidents. But God worketh mightily, and showeth his Power Omnipotent, not only herein, but also in all other his holy Mysteries, as it is before declared in the fifth Article, 
Leo Sermo 4. de 〈◊〉.  and the .3. Division. Leo saith, Christus dedit Aquae, quod dedit Matri. Virtus enim Al●issimi, & obumbratio Spiritus Sancti, quae fecit, ut Maria pareret salvatorem, eadem fecit, ut Regeneraret unda credentem. Christ g●ue to the Water, that he g●ue to his Mother. For the power of the Highest, and the ouer●hadow●nge of the Holy Ghost, that caused Marie to bear the savour, the same Pow●r hath caused the Water to Regenerate the believer. To like purpose saith Chrysostom▪ Vt Saran, non Natura, 
Omnipotentia.  sed Dei promissio fecit matrem etc. As the promise of God, and not Nature made Sara a Mother, 
Chrysost. in Epi●tol. ad Galat. Cap. 4.  even so our Regeneration by Nature is nothing. But the Words of God, which the Faithful know, being pronounced by the Priest in the bath of Water, do form, and Regenerate him, that is baptized, as it were, in his mother's womb. So they were wont to sing at the hallowing of the font, Descendat Spiritus Sanctus in have plenitudinem Aquae, 
Totam Substantiam.  totamque eius Substantiam Regenerationis foecunde● effectu. Let thy Holy Ghost come down into this fullness of Water, and let it fill the whole Substance thereof with the effect of Regeneration. Thus Leo, Chrysostom, and other Old Fathers, acknowledge the Omnipotency of God in the Sacrament of Baptism: yet did they not think it therefore necessary, to Transubstantiate the Nature, and Substance of the Water. The same S. Cyprian, (all be it in deed it is not S. Cyprian, but a far later writer, as by good proofs it doth appear) writing only of the blissing of the Holy Oil, allegeth likewise the omnipotent Power of God above Nature, His words be these, Sanctificatis Elementis, iam non propria Natura praebet effectum: 
Cyprianus de unctione Chrismatis.  Sed Virtus Divina potentiùs operatur: adest Veritas Signo, & Spiritus Sacramento. It is not Nature, that giveth effect unto the Element of Oil being sanctified, but the Power of God worketh more mightily. The Truth is Present with the Sign, and the Holy Ghost with the Sacrament. Therefore it was no good Catholic Divines part, so lightly to shake of these New masters Sacramental changes, as matters of so small weight. It appeareth by these Examples, that God therein showeth his Omnipotent Power: and yet without any Transubstantiation.  
Now if neither these words, Panis Natura Mutatus: nor these words, Factus est: nor these words, Omnipotentia Verbi: nor all these words together, be able to prove Transubstantiation, as it is clear by that is said already, then is M. hardings foundation not well laid: and therefore we may the better doubt of his Conclusion.  
And, where as he saith, These New Masters think it suiffcient to acknowledge a Sacramental changing, and to say, that the Bread is changed into the Sacrament of Christ's Body, and that only for a shift, it may please him to remember, that Beda well-near niene hundred years ago, expounded the same in like sort: and yet that notwithstanding, was never counted neither Shifter, nor New Master. His words be plain: Panis, & Vini Creatura, in Sacramentum Carnis, & Sanguinis Christi, ineffabili Spiritus Sanctificatione transfertur. 
Beda in Octaui● Epiphaniae.  The Creature of Bread and Wine, by the ineffable Sanctification of the Spirit, is turned into the Sacrament of Christ's Flesh, and Blood.   

M. harding. The .3. Division.  
Nothing can be plainer to this purpose, 
De Conse. Dist. 2. Ca omnia quae ●●●que.  than the sayings of S. Ambrose. Licet Figura Panis, & Vini videatur, 
This place is Countrefeite, and not to be found in all S. Ambrose.  nihil tamen aliud, quam Caro Christi, & Sanguis, post Consecrationem credendum est. Although, saith he, the form of Bread, and Wine be seen, yet after Consecration we must believe, they are nothing else, but the Flesh, and Blood of Christ. After the opinion of this Father, the show and figure of Bread and Wine are seen, and therefore remain after Consecration. And if we must believe, that which was Bread, and Wine before, to be none other thing, but the Flesh and Blood of Christ, then are they no other thing in deed. For if they were, we might so believe. For belief is grounded upon truth, and what so ever is not true, is not to be believed. Hereof it followeth, that after Consecration the accidents, and shows only remain without the Substance of Bread and Wine. 
De Sacramentis. lib. 4. cap. 4. De ijs qui initiantur.  In an other place he saith as much. Panis iste, etc. This Bread before the words of the Sacraments, is Bread: as soon as the Consecration cometh, of Bread is made the Body of Christ. Again in an other place he saith most plainly, That the power of Consecration is greater, than the Power of Nature: Because Nature is changed by Consecration. By this Father it is evident, that the Nature (178) 
Untruth, standing in false interpretation: as shall appear.  that is to say, the Substance of Bread, and by Consecration being changed into the Body, 
Accidents perform the Sacrament. A strange kind of Divinity.  and Blood of Christ, their natural qualities, which be accidents, continuing unchanged for performance of the Sacrament, remain without the Substance of Bread and Wine.   

The B. of Sarisburie.  
Ambroses' Books be extant, and known. among them all, these words are not found. Gratian the reporter of them, either of purpose, or for want of discretion, as a man living in a very barbarous, and corrupt season, allegeth often one doctor for an other: the Greek, for the Latin: the New, for the Old: as may soon appear to the learned Reader. This writer, whom M. harding would so feign have to pass by the name of Ambrose, in this very place, purposely depraveth the Words of Christ, alleging that for Scripture, that is not to be found so written in all the Scriptures. Which is not the manner of S. Amses dealing.  
But for contentation of the Reader, to answer that thing, that seemeth worthy of no answer, we must understand, that the Bread, the Wine, & the Water, of their own Nature, without further Consideration, are nothing else but usual, and simple creatures. 
Augusti. contra Maximin. li. 3. Ambrose de ijs, qui initiantur Mysterijs. cap. 2.  And therefore S. Augustine giveth this general rule touching the same, In Sacraments we must consider, not what they be of themself, but what they Signify. So S. Ambrose writeth of the Water of Baptism: Quid vidisti? Aquas utique: sed non solas. Apostolus docuit, non ea contemplanda, quae videntur, sed quae non videntur. What sawest thou (in thy Baptism) Water no doubt: but not only Water. The Apostle hath taught us, to behold, not the things, that be seen, but the things, that be not seen. 
Ambrose de Sacramentis. li. 4. cap. 4.  Otherwise touching the very Substance of the Bread, and the Wine, he saith, Sunt, quae erant: They be the same things, that they were. And immediately before, he calleth the Sacrament touching the Bread, & the Wine, which are the material parts thereof, 
Ambros. de Sacram. li. 4. ca 3. Creatura Solennis & nota.  a Common, and a Known Creature.  
Yet nevertheless, touching the effect of the Sacrament, we consider not the corruptible Natures, or outward Elements, but direct our Faith only to the Body, and Blood of Christ. S. Ambrose himself leadeth us thus to say, Ante Benedictionem Verborum Coelestium alia species nominatur: 
Ambros. de ijs, qui initiantur Mysterijs. cap. 9  post Consecrationem Corpus Christi Significatur. Before the blissing of the Heavenly Words, it is called an other kind: but after the Consecration, the Body of Christ is Signified.  
But M. harding will reply, This Ambrose saith, Figura Panis, & Vini videtur: The Figure of Bread, and Wine is seen: Therefore we must needs confess, there are Accidents without a Subject. If any Old Writer, Greek, or Latin: learned, or unlearned, ever used this Word, Figura, in this sense, to wit, to signify a Show alone without any Substance, then may M. harding seem to say somewhat. If never any writer used it so, then have we good cause, to doubt his Conclusion. verily, to leave other old writers of all sorts, S. Ambrose himself saith, Christus apparet in Figura Humana. Christ appeareth in the Form, or Figure of a man.. 
Ambros. in Epistol. ad Colossen. cap. 1.  And S. Paul saith to like purpose, Formam servi accepit: Christ took upon him the Form of a Servant. I think, M. harding will not warrant us upon the force of these words, 
Philippen 2.  that Christ had only the Shape, and Show, and not the very Substance, and Nature of a Man's Body. For in so saying, he should seem openly to favour the Old condemned Heresy of the Manichees. In saying otherwise, this word, Figura, cannot further his purpose.  
But S. Ambrose saith, Nihil aliud credendum: We must believe, there is nothing else. Therefore, saith M. harding, There is no Bread. I marvel, he hath no further insight, nor better skill in his own Arguments. For here he concludeth a plain contradiction against himself. For if there be nothing else, but the Body of Christ, and we must also believe the same, then is there neither Form, nor Figure, nor Weight, nor savour there: which is contrary to M. hardings own first position: and yet by these woo●des we must needs believe it. The meaning is, as it is before said, that, according to the Doctrine of S. Augustine, in all Sacraments we sequester our minds utterly from the Sensible Creatures, and with our Faith behold only the things, that thereby are represented.  
For answer to the other two places of S. Ambrose here alleged, touching the changing of Natures, and making of Christ's Body, it may please thee, gentle Reader, to remember that, that is answered before in the second Division hereof, unto the Words of S. Cyprian. I trow M. harding will not say, that the changing of any thing is straight way the Corruption of the same. Origen saith, 
Origen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lib. ●. Ca 6.  Si mutabuntur Coeli, utique non perit, quod mutatur. All be it the Heavens shall be Changed, yet the thing, that is Changed, is not therefore utterly abolished, and put away. The question between us is not, whether the Bread be the Body of Christ, or no: but whether in plain, and simple manner of speech it be fleshly, and Really the Body of Christ. 
Augustin. Epist. 23.  S. Augustine saith, Secundum Quendam Modum Sacramentum Corporis Christi, Corpus Christi est. After a Certain Manner (of speech) the Sacrament of Christ's Body, is the Body of Christ. And S. Ambrose himself herein seemeth well, and sufficiently to open his own meaning. For thus he writeth, as is before alleged: 
Ambros. de ijs qui initiantur Mysterijs ca 9  Post Consecrationem Corupus Christi Significatur: post Consecrationem sanguis Christi Nuncupatur: In Typum Sanguinis Christi, nos Calicem Sanguinis Mysticum percipimus: Carnem, & Sanguinem, quae pro nobis oblata sunt, Significamus: Similitudinem pretiosi Sanguinis bibis: Est Figura Corporis, & Sanguinis Domini: 
Ambros. 1. Corinth. 11.  In Similitudinem accipis Sacramentum. After Consecration, the Body of Christ is Signified: After Consecration, it is Called the Blood of Christ: We receive the Mystical Cup of Blood, 
Ambros. de Sacran. lib. 4. Ca 4. De Sacra. li. 4. Ca 5.  in Example of the Blood of Christ: We Signify the Flesh, and Blood of Christ, that were offered for us: Thou drinkest the Likeness of that precious Blood: It is a Figure of the Body: and Blood of our Lord: For a Likeness, or Resemblance (of the Body of Christ) thou receivest the Sacrament. Thus many ways it seemed good to S. Ambrose, to qualify the heat, and rigour of his other words.  
Now, if M. harding, as his manner is, will call all these, Naked Signs, and Bare Figures, let him then remember, he maketh sport, & game at S. Ambrose, his own Doctor▪ But the Sacraments of Christ, notwithstanding they be Signs, and Figures, as they be commonly called of all the Old Fathers, yet are they not therefore Bare, and Naked. For God by them, like as also by his Holy Word, worketh mightily, and effectually in the hearts of the Faithful. touching the force of God's word, 
Ambros. in Lucam li. 5. Ca 7.  S. Ambrose writeth thus: Vidimus, & oculis nostris perspeximus, & in vestigia Clauorum eius digitos nostros inseruimus. Videmur enim nobis vidisse, quem legimus, spectasse pendentem, & vulnera eius Spiritu Ecclesiae scru●ante tentasse. We have seen him, and beholden him with our eyes, and have thrust our fingers into the very holes of his nails. For we seem to have seen him, whom we have read, and to have beholden him hanging on the Cross, and with the feeling Spirit of the Church, to have searched his Wounds. 
Cyprian. de Coena Domini.  So saith S. Cyprian, Cruci haeremus, & Sanguinem sugimus, & intra ipsa Redemptoris nostri vulnera figimus linguam. We cleave to the Cross, and suck up the Blood, and thrust our tongues even within the Wounds of our Redeemer. And in this respect S. Ambrose saith, Baptismus est Mysterium, quod oculus non vidit, 
Ambrose de ijs qui initiantur Mysterijs. Ca 4.  nec auris audivit, nec in Cor hominis ascendit. Baptism is, (not bare Water, but) a Mystery, that the eye never saw, the ear never heard, nor never entered into the heart of man.. In respect hereof, the Element of Water seemeth nothing. Even so in respect of Christ's Body, and Blood, that are represented, the Bread, and Wine seem nothing. Thus, S. Ambrose saith, in either Sacrament the power of Consecration is greater, than the power of Nature: Thus by Consecration Nature is Changed.   

M. harding. The .4. Division.  
according to the which meaning Theodoretus saith, 
Substance, and Nature not changed.  Videri & tangi possunt, sicut prius: intelliguntur autem ea esse, quae facta sunt, & creduntur. 
Dialog.  The Bread and Wine may be seen and felt, eas before Consecration: but they are understanded to be the things, which they are made, and believed.   

The B. of Sarisburie.  
Here, good Christian Reader, I beseech the to consider thus much by the way. In the University of Oxford, 
Anno. 1554.  and in the late Solemn Disputation holden there against that godly Father, and Martyr of blessed Memory D. Cranmere the archbishop of Canturburie, the Authority of this Father Theodoretus was utterly refused in open audience, for that he was a Grecian: and therefore not thought to judge catholicly of the Sacraments, according to the late Determination of the Church of Rome. Which thing notwithstanding, it appeareth, M. harding hath now reconciled him, and made him Catholic. How be it, this thing seemeth very strange, that one man, in the uttering of one Sentence, without any manner altering, or change of Word, should be both an Heretic, and a Catholic, both together.  
Concerning the greatest Substance hereof, this place of Theodoretus is answered before, in the eighth Article, and in the .28. Division. Here he saith, That the Bread, and the Wine are seen, and touched, as they were before. Hereof M. harding concludeth thus, Ergo, there is neither Bread, nor Wine remaining, but only Accidents, and shows without Substance. This Argument of itself is strange, and wonderful, and the more, for that it concludeth plain contrary, not only to the meaning, but also to the express, and evident words of Theodoretus. For thus his words lie: 
Theodoret. Dialogo. 1. Immutabilis.  Qui se ipsum appellavit vitem, ille Symbola, & Signa, quae videntur, appellatione Corporis & Sanguinis honoravit: non Naturam mutans, etc. He that calleth himself the Vine, honoured the Signs, and Tokens, (whereby he meaneth the Sacraments) that be seen, with the name of his Body, and Blood: not changing the Nature thereof, etc. 
Theodoretus in Dialogo. 2. Inconfusus.  And again, Signa Mystica post Sanctificationem non recedunt à Natura sua. Manent enim in priori Substantia. The Mystical Signs after the Consecration depart not from their own Nature. For they remain in their former Substance.  
Now let us compare this text with M. hardings Gloze. Theodoretus saith, The Bread, and Wine depart not from their Own Nature: M. harding saith, They depart utterly from their Own Nature. Theodoretus saith, The Bread, and Wine remain in their former Substance: M. harding saith, There remain only the Shows, and Accidents of Bread, and Wine, without any their former Substance. It is a bold Gloze, that thus dareth to overthrow the manifest meaning of the Text. I trow such dealing should be rectified by a Writ of Error.  
Of these plain words of Theodoretus, we may well conclude thus against M. harding: The Substance of the Bread, and Wine remaineth still, as it was before: Therefore the Accidents, and Shows of Bread and Wine, be not there without their Substance. For the rest, How these Mystical Signs be understanded, and believed to be the Body, and Blood of Christ, it is answered before, in the eighth Article, and .28. Division.   

M. harding. The .5. Division.  
We do not in like sort (saith S. Augustine) take these two forms of Bread, 
In li. sent. Prosperi. de Consec. dist. 2. Ca No● autem. D● verbis Domini secundum Luc● Sermo. 1●.  and Wine after Consecration, as we took them before. Scythe that we grant faithfully, that before Consecration it is Bread and Wine, that Nature hath shaped: but after Consecration, that it is the Flesh, and Blood of Christ, that the Blessing hath Consecrated. In an other place he saith, that this is not the Bread which goeth into the Body (179) 
The .179. Untruth. For Rabanus saith, Sacramentum in alimentum Corporis redigitur.  (meaning for Bodily sustenance) but that Bread of life, qui animae nostrae substantiam fulcit. Which sustaineth the substance of our Soul.   

The B. of Sarisburie.  
The former of these two places, may be easily discharged by that, is answered before to the words of S. Ambrose, in the 3. Division hereof. S. Augustine speaketh of the changing, and advancing of the Natures of Bread, and Wine, unto a Spiritual, and Divine use, and not of the abolishing of the same. As for Accidents, and Shows standing without Subject, and Substance, he saith nothing. True it is, The Bread, before the Consecration, was nothing else but Bare, and Common Bread: now it is a●anced, and made a Sacrament of Christ's Body, and Blood: not by Nature, but by Consecration, above Nature. Chrysostom saith, 
Chrysostom. in Matth. homi. 83.  Oculis intellectus ista perspiciamus. Nihil enim Sensibile tradidit nobis Christus etc. Sic & in Baptismo. Let us behold these things with the eyes of our mind: for Christ hath delivered to us nothing, that is Sensible etc. So likewise in Baptism. I think, M. harding will not deny, but the Water in Baptism is a thing Sensible: likewise, that the Bread, and Wine in the holy Mysteries, or, at the least, the Accidents, and Shows thereof, are things Sensible. But S. Chrysostom withdraweth us from the Bread, the Wine, the Water, and all other like things, that be Sensible, to the consideration of the Body, and Blood of Christ, that are not Sensible: in comparison whereof, all the rest are consumed, and seem nothing.  
touching the second place, The words be written both in S. Augustine, and also in a Book, 
Ambros. de Sacramen. li. 5. c. 4.  that is commonly known by the name of S. Ambrose De Sacramentis: the meaning whereof nothing toutcheth, neither the Bread, nor the Wine: but only the Body, and Blood of Christ, which thereby are represented. And therefore this place so unadvisedly chosen, can little further M. hardings fantasy of empty Accidents, hanging, I know not how, without Substance.  
The words be plain of themself without further Exposition. Non iste Panis, qui vadit in Corpus: sed ille Panis vitae aeternae, qui animae nostrae Substantiam fulcit. Not this Bread, that passeth into the Body: but that Bread of everlasting life, that strengtheneth the Substance of our Soul. M. harding knoweth, that the Sacrament is received into our Bodies. Rabanus saith, Sacramentum ore percipitur, 
Rabanus Maurus lib. 1. Ca 31. Cyprian. de Coena Domini.  & in alimentum Corporis redigitur. The Sacrament is received with the mouth, and is turned to the nourrishement of the Body. But the Body of Christ, as S. Cyprian saith, Est Cibus Mentis, non Ventris, is meat for the Mind, not for the Belly. So S. Augustine saith, Panis iste interioris Hominis quaerit esuriem. 
Augustin. in johan. tract. 26.  This Bread seeketh the hunger of the Inner man.. Intus bibendo foelix sum, Drinking in my heart within, I am made happy.  
Tertullian saith, 
Augustin. in johan. tract. 25.  Ruminandus intellectu, & fide digerendus est. That meat ought to be chewed with understanding, and to be digested with Faith. Likewise Chrysostom, Magnus iste Panis, 
Tertullian. de Resurrectione Carnis.  qui replet Mentem, non Ventrem: This great Bread, that filleth the mind, and not the belly. Of this Bread S. Ambrose speaketh, and not of the Sacrament, that is received into the Body. Wherefore it appeareth, M. harding was not well advised, 
Chrysost. ex varijs locis in Matthae. homi. 9  how little this place would make for his purpose. The Old Father Origen saith, Accidit, ut simpliciores quidam, nescientes distinguere, quae sint, quae in Scriptures Divinis Interiori Homini, quae verò Exteriori deputanda ●int, vocabulorum similitudine falsi, 
Origen. in Prologo in Cantica Canti.  ad ineptas quasdam Fabulas, & figmenta inania se contulerint. It happeneth, that simple folk, being not able to discern, what things they be in the Holy Scriptures, that are to be applied to the Inner Man, and what to the Utter, being deceived by the likeness of Words, turn themselves to vain imaginations, and foolish Pab●es.   

M. harding. The. 6. Division.  
No man can speak more plainly hereof, then Cyrillus Hierosolymitanus, an Old Author, who wrote in Greek, and is extant, but as yet remaining in written hand, and comen to the sight of few learned men: his words be not much unlike the words of the School Doctors. Praebetur Corpus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in specie, sive figura Panis. Item, praebetur sanguis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Christ's Body (saith he) is given us in form, or figure of Bread. Again, his Blood is given us in form of Wine. A little after th●se words he saith thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 
It is not Bare Bread: Ergo, it is Bread.  Ne men●em adhibeas quasi Pani, & vino nudis: sunt enim haec Corpus, & sanguis, ut Dominus pronunciavit. Nam tametsi illud tibi sensus suggerit, esse, scilicet, Panem & Vinum nudum, tamen firme● te Fides, & ne gustatu rem di●udices, quin potiùs pro certo, ac comperto habe, omni dubitatione relicta, esse tibi impartitum Corpus, & sanguinem Christi. Consider not (saith this Father) these as bare Bread, and Wine. For these are his Body, and Blood, as our Lord said. For although thy sense report to thee so much, that it is bare Bread, and Wine, yet let thy Faith stay thee, and judge not thereof by thy taste, but rather be right well assured, all doubt put apart, that the Body and Blood of Christ is given to thee. Again he saith thus in the same place, Haec cum scias, & pro certo & explorato habeas, (180) 
The .180. untruth, Standing in wilful corruption of the Authors Words, and meaning, as shall appear.  qui videtur esse Panis, non esse, sed Corpus Christi, item, quod vide●ur vinum, non esse, quanquam id velit sensus, sed sanguinem Christi, ac de eo Prophetam dixisse, Panis Cor hominis confirmat: firma ipse Cor, sumpto hoc pane, utpote Spirituali, Where as thou knowest this for a very certainty, that that which seemeth to be Wine, is not Wine, all be it the sense maketh that account of it, but the Blood of Christ, and that the Prophet thereof said, Bread strengtheneth the heart of man: strengthen then thee self thy heart, by taking this Bread as that which is spiritual. And in the .3. Catechesi this Father saith, Panis Eucharistiae post invocationem Sancti Spiritus, non amplius est Panis nudus & simplex, sed Corpus etc. The Bread of the Sacrament after prayer made to the Holy Ghost, is not bare, and simple Bread, but the Body of Christ.  
No we, sith that by this Doctors plain declaration of the Catholic Faith in this point, we ought to believe, and to be verily assured, that the Bread is no more Bread after Consecration, but the very Body of Christ, and the Wine no more Wine, but his precious Blood, though they seem to the eye otherwise, though taste, and feeling judge otherwise, and to be short, though all senses report the contrary, and all this upon warrant of our lords word, who said these to be his Body and Blood: and that (as he teacheth) not in the Bread and Wine: And further sith we are taught by Eusebius 
a Newly set abroad, and justly suspected.  Emissenus, in Homilies of Eas●er to believe terrena commutari, & transire, the earthly things to be changed, and to pass: again, Creaturas converti in substantiam Corporis Christi, The Creatures of Bread and Wine to be turned into the substance of our lords Body and Blood, which is the very Transubstantiation: and sith Chrysostom 
b In Comparison of Christ's Body, that is represented, the Bread is no●thinge.  saith Panem absumi, that the Bread is consumed away by the Substance of Christ's Body: 
c Such a supernatural change there is in the water of Baptism, and in all Sacraments.  And Damascen, Bread and Wine Transmu●ari supernaturaliter, 
Lib. 4. de Orthodoxa fide ca 14. In Mar. 14. In Matth. 26.  to be changed above the course of nature: and Theophylacte, the Bread 
d Even so Theophilacte saith, Nos transelementamur, in Christum.  transelementari in Carnem Domini, to be quite turned by changing of the Elements, that is, the matter of Substance it consisteth of, into the Flesh of our Lord: and that in an other place, Ineffabili operatione transformari, etiamsi Panis nobis videatur, that the Bread is transformed and changed into an other substantial form, (he meaneth that of our lords Body) by unspeakable working, though it seem to be Bread: Finally, sith that the Greek Doctors of late age, affirm the same doctrine, among whom 
e These four, Samona, Methonensis, Cabasilas, and Marcus Ephesius are late Writers, void of credit: yet all enemies to Transubstantiation.  Samona useth for persuasion of it the similitude, which Gregory Nyssene, and Damascene for declaration of the same used before: which is, that in Consecration such manner Transubstantiation is made, as is the Conversion of the Bread in nourishing, in which it is turned into the Substance of the nourished: Methonensis, like S. Ambrose, would not men in this matter to look for the order of nature, seeing that Christ was borne of a Virgin beside all order of nature, and saith that our lords Body in this Sacrament, is received under the form or shape of an other thing, 
Cap. 27.  lest blood should cause it to be horrible: Ni●olaus Cabasila saith, that this Bread is no more a Figure of our lords Body, neither a gift bearing an Image of the true gift, nor bearing any des●●ription of the Passions of our Saviour himself, as it were in a Table, but the true gift itself, 
Bare Bread. Bare Oil.  the most holy Body of our Lord itself, which hath truly received reproaches, contumelies, stripes, which was crucified, which was killed: Marcus Ephesius though otherwise to be rejected, as he that obstinately resisted the determination of the Council of Florence concerning the proceeding of the holy Ghost out of the Son, 
This Marcus Ephes. wilfully depraveth S. Basiles words. two sorts of Consecration: the one perfit, the other unperfit.  yet a sufficient of the Greek Churches Faith in this point, affirming the things offered to be called of S. Basile Antitypa, that is, the samplers, and Figures of our lords Body, because they be not yet perfitly consecrated, but as yet bearing the Figure, and Image, referreth the Change or Transubstantiation of them to the holy Ghost, Donec Spiritus Sanctus adveniat, qui ea mutet, These gifts offered (saith he) be of S. Basile called Figures, until the holy Ghost come upon them, to change them. Whereby he showeth the Faith of the Greek Church, that through the holy Ghost in Consecration, the Bread and Wine are so changed, as they may no more be called Figures, but the very Body and Blood of our Lord itself, as into the same changed by the coming of the holy Ghost. Which change is a change in substance, and therefore it may rightly be termed Transubstantiation, which is nothing else but a turning or changing of one Substance into an other Substance.   

The B. of Sarisburie.  
This Cyrillus Hierosolymitanus is an Old Author newly set forth. I will not call his credit into question: notwithstanding many of his considerations be very much like to M. hardings judgement in this Article, that is to say, like Accidens sine Subiecto, A show of words without Substance. He seemeth both in words, and sense fully to agree with Chrysostom, Oecumenius, and other Greek Fathers, that never understood this M. hardings New Religion. He shutteth up the Hearers bodily eyes, wherewith they see the Bread, and Wine: and borroweth only the Inner eyes of their minds, wherewith they may see the very Body, and Blood of Christ, which is that Bread, that came from Heaven. And herein, notwithstanding his words be quick, & violent, the more to stir, and inflame the hearts of them, unto whom he speaketh, yet he himself in plainest wise openeth, & cleareth his own meaning. For thus he writeth, Ne consideres, tanquam Panem Nudum: Panis Eucharistiae non est amplius Panis Simplex, & Nudus. 
Catechesis Mystagogica. 4.  Consider it not, as if it were Bare Bread: The Bread of the Sacrament is no longer Bare and Simple Bread. Which words are naturally resolved thus: It is Bread: how be it not only bare Bread: but bread, and some other thing else beside. So, where they of M. hardings side are wont to say, Papa non est Purus homo: The Pope is not a Bare man, I trow, their meaning is not, That the Pope is no man: but only, that he is a man, & yet besides that, hath an other Capacity, above the condition, and state of common men. Of these words of Cyrillus we may well reason thus by the way: The Sacrament is not only, or Bare Bread: Therefore it is Bread, all be it not only Bare Bread. And thus the same Cyrillus, that is brought to testify, that there remaineth no Bread in the Sacrament, testifieth most plainly to the contrary, that there is Bread remaining in the Sacrament.  
And although this answer of itself might seem sufficient, yet (good Christian Reader) for thy better satisfaction, I pray thee further to understand, that, as this Cyrillus speaketh here of the Sacrament of Our lords Body, & Blood, even so, and in like phrase, and form of words, he speaketh of the Oil, that they call Holy, of the Water of Baptism, and of other Ceremonies. Of the Oil he writeth thus, and further by the same expoundeth his meaning touching the Sacrament: Vide, ne illud putes esse unguentum tantùm. 
Cyrillus in Catechesi Mystagogica tertia.  Quemadmodum enim Panis Eucharistiae, post Sancti Spiritus Inuocationem, non ampliùs est Panis Communis, sed Corpus Christi: sic & Sanctum hoc unguentum, non ampliùs est unguentum Nudum, neque Commune, sed est Charisma Christi. Beware, thou think not, this to be Oil only. For as the Bread of the Sacrament, after the Invocation of the Holy Ghost is no longer Common Bread, but the Body of Christ: so this Holy oil is no longer Ba●e, 
Spiritual.  or Common Oil, but it is the Grace of Christ.  
By these words there appeareth like change in the one, as in the other. As the Oil is the Grace of Christ, so is the Bread the Body of Christ: and as the Nature, and Substance of the Oil remaineth still, although it be not Bare, or Common Oil, so the Nature, or substance of the Bread remaineth still, although it be not Common, or Bare Bread.  
In like sort he writeth of the Water of Baptism. 
Cyrillus in Catechesi. Illuminatorum. 3.  Non tanquam Aquae Simplici studeas huic La●achro: Ne Aquae Simplicita●i mentem adhibeas. Behold not this bath, as Simple Water: Consider not the Simplicity of the Water. Of these conferences of places, we may well gather thus: The Water in the Holy Mystery of Baptism, notwithstanding it be not Bare, & Common Water, yet nevertheless continueth still in the Nature, and Substance of very Water: So likewise the Bread in the Holy Mystery of Christ's Body, notwithstanding it be not Bare, and Common Bread, yet nevertheless in Nature, and Substance is Bread stil.  
But Cyrillus saith, It is no Bread, it is no Wine, notwithstanding it appear so unto the senses: Chrysostom saith, The substance of Bread is consumed: Emissenus saith, It is turned into the substance of Christ's Body: and Damascenus, and Theophylactus, later writers of no great credit, avouch the same.  
It is plain, that both Cyrillus, and all other old learned Father's labour evermore with all vehemency, and force of words, to sequester, and pull their hearers from the judgement of their senses, to behold that Bread, that giveth life unto the world. And therefore he calleth it Spiritual Bread: and of Christ's Blood he saith thus, 
C●techesis Mystago. 4.  Bibe vinum in cord tuo, Spirituale, scilicet, vinum. Drink that Wine (not with thy Bodily mouth, but) in they heart: I mean that Spiritual Wine. Again he showeth, wherefore the jews were offended with Christ, and openeth the very cause of the grossness of their error. 
Catechesis Mystago. 4.  judaei non audientes Verba Christi secundum Spiritum, Scandaliza●i abierunt re●rò, eò quòd existimarent sefe ad humanarum Carnium esum incitari. The jews, not hearing Christ's Words according to the Spirit, were offended, and went from him, for that they thought, they were encourraged to eat Man's Flesh. 
The translator hath turned it, Quòd Christus est Dominus: being, as I judge, deceived lie the likeness of these two ●oordes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Again he saith, Gustate, & videte, quòd suavis est Dominus. Num hoc Corporeo palato, ut istud dijudicetis, vobis praecipit●? Nequaquam: sed potius certa Fide. Taste, and see, that the Lord is delectable. What, are you commanded to judge this with your Bodily mouth? No, not so: but with undoubted Faith.  
In this sense the Water in Baptism giveth place to the Blood of Christ, and of itself seemeth nothing: Likewise the Bread in the Sacrament of Christ's Body giveth place to the Body of Christ, and in respect thereof is utterly nothing. Which thing concerning the Water of Baptism, Paulinus seemeth to express thus. 
Fonsque novus renovans hominem: quia suscipit, & dat 
 Munus: 
In Catechesi Mystag. 5. Chrysosto. in Psalm. 22.  sive magis quod de●init esse per usum, 
 Tradere Divino mortalibus incipit usu.  Likewise Chrysostom, Non erit Aqua Potationis, sed Sanctificationis: It shall not be Water to Drink, (as it was before) but Water of Sanctification (as before it was not) This is the very Substance of the Sacraments: in respect whereof the corruptible Elements of Bread, Wine, and Water, are consumed, & taken for nothing.  
This thing Chrysostom expresseth notably to the eye by this example. 
Chrysost. de Fide, & Lege.  Lanae, cùm tinguntur, naturae suae nomen amittunt, & tincturae nomen accipiunt: & non ultrà vocas Lanam, sed, vel Purpuram, vel Coccinum. vel Prasinum: etc. Wool, when it is died, looseth the name of his own Nature, and taketh the name of the Colour. Thou callest it no longer wool, but Purple, or Scarlet, or green, etc. notwithstanding, the very Substance of Wool remaineth stil.  
And so Pachymeres saith, 
Nothing in comparison.  The Holy Oil is no l●nger called Oil, but it is turned into Christ. His words be plain, Oleum enim est Christus. For the Cile is Christ. Not meaning thereby, that the Oil is no Oil, but only, that in respect of Christ, that thereby is Signified, the Oil is Consumed, 
The Oil is Christ.  and appeareth nothing. So Paulus, that Famous learned Lawyer saith, Res una per praeualentiā trahit aliam. One thing by force of greater weight, 
Pachymeres in Diony. de Ecclesias. Hierar. ca 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  draweth an other with it.  
Thus therefore saith Cyrillus, The Bread, that we see, is now not Bread, ●ut Christ's Body: and the Wine, that we see, is now not Wine, but Christ's Blood. As if he should say, These Elements, or Creatures, are not so much the things, that they be in deed, as the things, that they represent. For so S. Augustine saith generally of all Sacraments, 
ff. De r●i Vendi● catione. In rem. Paulus.  as it hath been alleged once, or twice before: In Sacraments we may not consider, what they be in deed, but what they signify. And to the same end S. Ambrose saith, Magis videtur, quod non videtur. It is better seen, that is not seen. 
Augusti. contra Maxim●●. li. 3.  And all this is wrought, both in the Mystery of Baptism, and also in the Mystery of Christ's Body, not by the work, or force of Nature, but by the Omnipotent power of the Spirit of God, 
Ambrose. de ijs qui initiantur Myst●rijs. ca 3.  and by the warrant of Christ's Word.  
Thus Emissenus, thus Damascene, thus Theophylacte say, the Bread is changed into the Substance of Christ's Body: I mean, even so, as the same Theophylacte saith, 
Theophylact. in 6. ca johan.  We ourselves are Transelemented (& Transubstantiate) into the Body of Christ. For thus he imagineth Christ to say, Miscetur mihi, & Transelementatur in me. And in like sort Chrysostom speaking of the Corruption and renewing of the world, 
Chrysostom. in e'en hom● 25. 2. Petri. 1.  saith thus, Opus erat quasi Reelementationem quandam fieri. It was needful, that the Elements were (Transubstantiate, or) made new. So S. Peter saith, Efficimur consortes Divinae naturae. We are made partakers of the Divine Nature.  
And a Heathen writer saith, 
Mercurius Trismegistus in Aesculapio.  Homo transit in Naturam Dei: A man is turned into the Nature of God.  
All these, and other like Phrases of speech, must be qualified with a sober, and a discrete construction: otherwise according to the simple tenor of the words, they cannot stand. 
Chrysostom. in johan. hom. 39  Therefore S. Chrysostom entreating of the Exposition of the Scriptures, saith thus, Divina opus est Gratia, ne nudis verbis insistamus. Nam ita Haeretici in errorem incidunt, neque Sententiam, neque Auditoris habitum inquirentes.  
Nisi enim tempora, locos, auditorem, & alia huiusmodi consideremus, multa sequentur absurda. We have need of God's Heavenly Grace, that we stand not upon the Bare Words. For so Heretics fall into error, never considering neither the mind (of the Speaker) nor the disposition of the Hearer. unless we weigh the Times, the Places, the Hearers, 
Bertram. de Sacramen. Eucha.  and other like Circumstances, many inconveniences must needs follow. verily Bertramus an Ancient writer saith, Ipse, qui nunc in Ecclesia etc. He that now in the Church by his Omnipotent Power Spiritually turneth the Bread, and the Wine into the Flesh, and Blood of his Body, the same invisibly made his Body of the Manna, 
Manna made Christ's Body.  that came from Heaven: and of the Water, that flowed from the Rock, invisibly he made his own Blood. Thus, as the Fathers say, Manna was made Christ's Body, or the Water in the Wilderness was made his Blood, even so they say, The Bread, and Wine are likewise made Christ's Body, and Blood.  
Now, that it may thoroughly appear, even unto the Simple, what the godly Fathers meant by such extraordinary use of speech, it shall not be from the purpose to report certain words of Gregorius Nyssenus touching the same, and that in such order, 
Gregor. Nyssen. de Sancto Baptism.  as they are written. Thus therefore he saith, Nam & hoc Altar etc. This Altar, whereat we stand, is by Nature a Common stone, nothing differing from other stones, whereof our walls be built, and our pavements laid: but after that, it is once dedicate to the honour of God, and hath received Blessing, it is a holy Table, and an undefiled Altar, afterward not to be touched of all men, but only of the Priests, and that with reverence. 
Greek Church. Figure.  Likewise the Bread, that first was common, after that the Mystery hath hallowed it, is both called, and is Christ's Body: likewise also the wine Christ's Blood. And where as before they were things of small value, after the blissing, that cometh from the Holy Ghost, either of them both worketh mightily. The like Power also maketh the Priest to be Reverend, and Honourable, being by mean of a new Benediction divided from the common sort of the people. Hereby we see, as the Aultare, which in some places, both for steadiness, and continewan●e, was made of stone, was changed from the former state, and yet remained stone still: and as the Priest, or Bishop was changed from that, he was before, and yet remained in Substance one man still: so by the judgement of this Ancient Father, the Bread, and Wine are changed into Christ's Body, and Blood, and yet remain Bread, and Wine in Nature stil.  
And, for as much as M. harding, to make good, and to maintain this his New error, hath here alleged together niene Doctors of the Greek Church, as subscribing, and well agreeing thereto, understand thou, good Christian Reader, for the better information, and direction of they judgement, that the Grecians never consented to the same, from the first preaching of the Gospel there until this day, 
Concil. Florent. Sessione ultima. Io. Scotus in. 4. senten. dist. 10.  as it is easy to be seen in the last action of the General Council holden at Florence. And Duns himself, having occasion to entreat hereof, writeth thus: Ad hanc sententiam principaliter videtur movere, quod de Sacramentis tenendum est, sicut tenet sancta Romana Ecclesia. Ipsa autem tenet, Panem Transubstantiari in Corpus, & Vinum in Sanguinem. To this determination this thing seemeth specially to lead, that we must hold of the Sacraments, as the holy Church of Rome holdeth etc. For Confirmation hereof he allegeth, not the Greek Church, as knowing, it had evermore holden the contrary, but only the Particular Determination of the Church of Rome, concluded first in the Council of Lateran, 
Concilium Lateranen. sub Innocen. 3. An. 1215.  in the year of our Lord a Thousand, two hundred, and fifteen, and never before.  
And Isidorus the Bishop of Russia, for that after his return home from the Council of Florence, 
Romanus Patritius in historia de Novo Orb.  he began to practise both for unity herein, and also in all other causes, to be concluded bytwéene his Churches, and the Church of Rome, was therefore deposed from his office, and utterly forsaken of all his clergy. So well they liked this New device of Transubstantiation.  
M. harding will reply, Cyrillus saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which he expoundeth, In specie, vel Figura Panis: In the Form, or Figure of Bread: And this, as he imagineth, is as much, as Accidents without Subject. What manner consideration leadeth him hereto, I cannot tell. But it is most certain, that by this very way, the Old Heretics were lead into their Errors. Martion the Heretic held, that Christ appeared not in the very Natural Body of a Man, but only in a fantasy, or show of a man's Body. And to prove the same, he used M. hardings reason: 
Philippen. 2.  For it is written said he, In Similitu dinem hominum factus est, & Figura inventus ut homo. He was made after the Likeness of men, and found in Figure (which M. harding expoundeth, in Shows, and Accidents) as a man. And S. Ambrose saith, 
Ambros. li. 7. Epist. 48.  Nec sibi blandiatur virus Apollinare, quia ita legitur, Et Specie inventus, ut homo. Let not that Heretic Apollinaris flatter himself, for that it is thus written, He was found in Figure, and Form, as a man. Here we see, M. harding is driven to fight with Old Heretics weapons: 
Ambros. ad Colossen. 1.  otherwise his friends would not judge him Catholic. S. Ambrose saith, Christ appeared In Figura humana, In the Figure of a man.. 
Origen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 li. 1. c. 2.  Origen saith, C●●ristus est expressa Imago, & Figura Patris: Christ is the express Image, and Figure of his Father.  
Again S. Ambrose saith, 
Ambrosi. de ijs, qui ●●it●antur Mysterijs. Ca 3.  Gravior est ferri species, quàm Aquarum Natura. The Form of y●on is heavier, than the Nature of the Water. And Gregory Nyssene saith, 
Gregorius Nyssen de Sancto Baptismate.  Sacerdos quod ad speciem externam attinet, idem est qui suit: The priest, as touching his appearance, or outward Form, is the same, that he was before. And will M. harding gather hereof, that Christ, or a Piece of iron, or a Priest, is nothing else, but an Accident, or a Show without Substance?  
besides all this, M. harding is feign to falsify Cyrillus, his own doctor, and to allege his words otherwise, than he found them. For, where as in the common Latin Translation it is written thus, Sciens, panem hunc, qui videtur à nobis, non esse Panem, etiamsi gustus Panem esse sentiat: Knowing, that this Bread, that is seen of us, is no Bread, all be it our taste do perceive it to be Bread: M. harding hath chosen rather to turn it thus: Cum scias, qui videtur esse Panis, non esse, sed Corpus Christi: 
M. harding of purpose falsifieth and corrupteth the Old Fathers.  Knowing, that the thing, that seemeth to be Bread, is no Bread, but the Bod●e of Christ. Wherein he hath both skipte over one whole clause, and also corrupted the words, and meaning of his Author. For Cyrillus saith, With our outward eyes we see Bread. M. harding saith, It appeareth, or seemeth only to be Bread. Cyrillus saith, Our taste perceiveth (or knoweth) it to be Bread: This clause M. harding hath left out, both in his Latin Translation, and also in the English.  
But speaking of the Cup he turneth it thus, All be it the sense make that account of it. Corrupt Doctrine must needs hold by Corruption. For it is certain, Cyrillus meant thus, That as we have two sorts of eyes, Corporal of the Body, and Spiritual of the Mind: so in the Sacraments we have two sundry things to behold:  
With our Bodily Eyes, the Material Bread: With our Spiritual Eyes, the very Body of Christ. And thus the Words of Cyril agree directly with these Words of S. Augustine. 
August. in Sermone ad Infants.  Quod videtis, Panis est: quod etiam oculi vestri renuntiant. Quod autem Fides vestra postulat instruenda, Panis est Corpus Christi. The thing that you see, is Bread: which thing your eyes do testify. But touching that, your Faith would be instructed of, the Bread is Christ's Body: in such sort, and sense, as is said before.  
Samona, Methonensis, and Cabasilas are very young to be alleged, or allowed for Doctors. As for Marcus Ephesius, he seemeth well to brook his name. For his talk runneth altogether add Ephesios'. For where as S. Basile in his Liturgy, after the Words of Consecration, calleth the Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, a Token, or a Sign of Christ's Body: this Doctor Marcus imagineth of himself, that S. Basile speaketh thus of the Bread, before it be Consecrate. A very Child would not so childishly have gheassed at his Authors meaning. Yet M. harding herein seemeth not much to mislike his judgement. How be it he knoweth that the Bread before Consecration, is neither Sacrament, nor Sign of Christ's Body: no more than any other common bakers Bread. Otherwise it should be a Sign, and signify nothing: and a Sacrament, before it were Consecrate, and made a Sacrament.  
Yet D. Steven Gardiner seemeth to consider better, and more advisedly of the matter. 
Steph. Gardener ad object 185.  For he thinketh it likely, that Basiles Liturgy was disordered, and that set bihinde, that should have been before: & that one ignorant Simple Scribe, corrupted all those books throughout the whole world. M. harding saith, S. Basile calleth the Bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Sign, or Token, before it be perfitly Consecrate: As if there were two sorts of Consecration, the one perfit, the other Unperfite. And yet he knoweth, it is commonly holden in the Schools, that the very beginning, and end of Consecration is wrought, not by degrees, but in an Instant. Thus Consecration, is no Consecration: No Sacrament, is a Sacrament: That is a Sign, is no Sign: that is no Sign, is a Sign: Books be corrupted and disordered: That cometh after, that should go before: and that is before, that should come after. And yet all these shi●tes will scarcely serve to help out a Common error.   

M. harding. The .7. Division.  
Scythe for this point of our Religion, we have so good authority, (181) 
The .181. Untruth. for this Infallible Faith was unknown to the Primitive Church, and openly refused of the Greek Church in the Council of Florence.  and being assured of the infallible faith of the Church, declared by the testimonies of these worthy Fathers, of divers ages, and quarters of the world: we may well say with the same Church against M. jewel, that in this Sacrament after Consecration, there remaineth nothing of that, which was before, but only the accidents, and shows, without the substance of Bread and wine.   

The B. of Sarisburie.  
The certainty of this Article, resteth only upon the most uncertain ground of Transubstantiation. The Determination whereof, for so much as it is not much more than three hundred years old, nor necessarily gathered of the force of God's Word, as Duns himself confesseth, nor ever anywhere received, saving only in the Church of Rome, therefore is neither so Infallible, as M. harding maketh it, nor so Ancient, nor so Catholic.  
Time will not suffer me, to say so much, as might be said to the contrary.  
S. Paul acknowledgeth very Bread remaining still in the Sacrament, 
1. Corinth. 11.  and that such Bread, as may be Divided, and Broken: which words cannot without Blasphemy be spoken of the Body of Christ itself, but only of very Material Bread. 
Matthaei. 26.  Christ likewise after Consecration, acknowledgeth the remaining of very Wine, and that such Wine, as is pressed of the grape. For thus he saith, 
Ex hac generatione vitis.  I will drink no more of this Generation of the Vine.  
Chrysostom saith, 
Chrysostom. in Psalm. 22.  In similitudinem Corporis, & Sanguinis, Christus nobis Panem, & Vinum, secundum ordinem Melchisedech ostendit in Sacramento. Christ showed us (not Accidents, or Qualities, but) Bread, and Wine in the Sacrament, according to the order of Melchisedech, as a Likeness, or Figure of his Body and Blood. Again he saith. Christus quando hoc Mysterium tradidit, 
Chrysost. in Matthae. hom. 83.  Vinum tradidit. Non bibam, inquit, ex hac Generatione Vitis: quae certè Vinum producit, non Aquam. Christ, when he delivered this Mystery, delivered (not Shows, or Accidents, but) Wine. Christ saith (after Consecration) I will no more drink of this Generation of the Vine. Doubtless the Vine bringeth forth Wine, and not Water. Cyrillus saith, Christus credentibus Discipulis Fragmenta Panis dedit. 
Cyrillus in johan. li. 4. ca 14.  Christ gave to his Faithful Disciples, fragments, or Pieces of Bread. I pass by S. Cyprian, S. Augustine, Gelasius, Theodoretus, and other Ancient and Holy Fathers: according unto whose most plain Words, and Authorities, if there be Bread remaining in the Sacrament, then is there somewhat else besides Accidents. What M. Harding may say, that saith so much, it is easy to see: but that Shows, and Accidents, hang empty without the Substance of Bread, and Wine, none of the Old Fathers ever said.   

M. harding. The .8. Division.  
And this is a matter to a Christian man not hard to believe. For if it please God the almighty Creator in the condition, and state of things thus to ordain, that substances created bear and sustain accidents, 
God's Omnipotent Power to bear up Accidents.  why may not he by his almighty power conserve and keep also accidents without Substance, sith that the very Heathen Philosophers repute it for an Absurdity to say, Primam causam non posse id praestare solam, quod possit cum secunda, that is to say, that the first cause, (whereby they understand God) cannot do that alone, which he can do with the second cause, whereby they mean a Creature?   

The B. of Sarisburie.  
Cicero saith, A simple Po●te, when he cannot tell, how to shift his matters, imagineth some God suddenly to come in place a little to astonne the people: and there an end. So M. harding finding himself much encumbered with his Accidents, is feign to bring in God with his whole Omnipotent Power, to hold them up. Children in the Schools are taught to know, that an Accident hath no Being without a Subject. Which rule being otherwise evermore true, hath Exception, as M. harding saith, only in this Sacrament, wherein be the Accidents, and Shows of Bread, and Wine, and yet no Subject. For they are not in the Bread: because (as he saith) that is gone: nor in the Air, for that cannot be seen: nor in Christ's Body, for that is not round etc. So there is a white thing, yet nothing is white: And a round thing, yet nothing is round. Therefore, for as much as these Accidents neither are able to stand alone, nor have any subject there to rest in, for that cause, M. Harding saith, they be sustained by the Power of God.  
One saith, Nec Deus intersit, nisi dignus vindice nodus Inciderit. Never bring forth any God in a Tragedy, to play a part, unless it be upon some occasion of great matter, meet for a God to take in hand. S. Paul saith, Deus portat omnia verbo virtutis suae: God beareth all things by the Word of his power. 
Hebrae. 1.  And the heathen poets imagine, that Atlas holdeth up the Heavens. But for God the Creator, and Cause of all Causes, to come from Heaven, to hold up Accidents, it seemeth a very simple Service.  
M. Harding'S reason standeth thus: God is Omnipotent: 
 Ergo, Accidents in the Sacrament stand without Subject.   

M. harding. The .9. Division.  
And that this being of Accidents without Substance, or Subject in this Sacrament, under which, the Bread not remaining, the Body of Christ is Present, may the rather be believed: it is to be considered, that this thing took place, at the first Creation of the world, after the Opinion of some Doctors. 
〈◊〉 hex 〈◊〉 Hom. 6. 〈◊〉. li. 2. 〈◊〉. 7.  Who do affirm, that that first light, which was at the beginning until the fourth day (182) 
The .182. Untruth. For S. Basile plainly saith the contrary.  was not in any Subject, but sustained by the power of God, as him liked. For that first light, and the same, were as whiteness, and a Body whited, saith S. Basile. Neither then was wickliff yet borne, who might teach them, that the power of God can not put an Accident without a Subject. For so he saith in his book De Apostasia Ca 5. as Coclaeus reporteth. Hereof it appeareth out of what root the Gospelers of our Country springe. 
〈…〉 Gen. ●.  Who smatchinge of the sape of that wicked tree, and hereby shewing their kind, appoint bounds, and borders to the power of God, 
〈◊〉 ●. Hist. 〈◊〉.  that is infinite, and incomprehensible. And thus by those Fathers we may conclude, that if God can sustain and keep Accidents with Substance, he can so do without Substance.   

The B. of Sarisburie.  
It is great violence, to force an ancient Father, to bear false witness, and specially against himself. This report of S. Basiles meaning is as true, as is that long peevish Fable, so often alleged under the name of Amphilochius, that is to wit, a vain Show without Substance. And because M. harding only nameth Damascene, and Paulus Burgensis in his Margin, as being afraid to touch their words, 
Damascen. li. 2. cap. 7.  he may remember, that Damascene saith, Non aliud est ignis, quàm lux, ut quidam aiunt. The Fire is nothing else, but the light, as some men say. And Burgensis saith, 
Burgensis in 〈◊〉 Cap. Gene.  Quidam tradunt lucem fuisse nubem lucidam: Some men write, that the light was a Bright Cloud. By these expositions it appeareth, that either the Fiere, or the Cloud, was a Subject to receive the light. Certainly neither Burgensis, nor Damascene, nor Basile ever said, that the light stood without a Subject. Therefore that note in the Margin might well have been spared. But it is an easy matter, with show of names to deceive the simple.  
S. Basile saith, The light was in the world before the Son was made. Therefore it was, 
Basilius in Hex●ameron. hom. 6.  and had his Being without the Son. His words stand thus: Aliud quidem est, etc. The brightness of the light is one thing, and the Body Subject unto the same (that is the Sun) is an other thing. And say not now unto me: It is impossible to divide these things a sunder For I say not, that thou, or I can possibly divide the Body of the Son from the Light. Yet notwithstanding the things, that we may part a sunder only by Imagination, the same things God the Creator of Nature, is able to sunder verily, and in deed. Hereof M. harding gathereth his reasons thus: 
The Light was not in the Son: Ergo, It was in Nothing. 
 It was not in the Son: Ergo, It was not in the Air. 
 It was not in the Son: Ergo, It was an Accident without a Subject.   
This error cometh of the Equivocation, or double taking of this Word Being in. For one thing may be in an other, as in an Instrument, as the Light is in a Candle: which is the similitude, that Basile useth. The same thing may be in an other, as in a Subject: as Light in the Air. This diversity considered, now let us weigh M. hardings reason.  
The Light, saith he, was not in the Son, as in an Instrument to carry it about the world: Ergo, It was not in the Air, as in a Subject.  
This argument seemeth very Light. A man may easily, and sensibly with his fingers feel the folly of it in the Dark. Verily S. Basiles words to the contrary shine so clear, that I marvel, M. harding could not, or would not see them. For thus he writeth before in the same Book: 
Basilius in Hexamer. homi. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Illustrabatur aër: vel potiùs lumen sibi totum, & in totum permistum habuit. The Air was lightened: or rather it had the whole Light wholly Mingled with itself. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Again he saith, The world was invisible, because the Air was without light. S. Basile saith, The Light was in the Air, and that wholly through the whole, as in a Subject: Yet M. Harding forceth S. Basile to say contrary to himself: The Light was only an Accident without Subject, and was stayed in nothing. Now judge thou, good Christian Reader, what credit thou mayst give to M. hardings words in reporting of the Ancient Doctors.  
But he saith, God's power is Infinite, and Incomprehensible. Therefore he is able to sustain Accidents. This error springeth of misunderstanding S. Basiles words. For where as S. Basile writeth thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Dies tum fiebat, non per motum Solarem, sed diffuso illo primigenio Lumine: The day was made, not by the moving, or passing of the Son, but by powringe abroad the first Light: It appeareth, that in steed of (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which is, (powered abroad) M. harding by error read (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which is, Borne up, or Sustained. But he may not well maintain his Accidents by shifting of words, or by misunderstanding, or corrupting of his Doctors.  
That is here alleged of Wiclife, and of his offspring, as it showeth much Choler, so it maketh small proof. We know, that God is Omnipotent, and able, not only to sustain Accidents, but also to restore the Dead from the grave, yea although he be putrefied within himself, & fight against the Spirit of God. But Tertullian saith, 
Tertul. contrae Prax●am.  Non, quia omnia potest facere, ideò credendum est, illum fecisse: sed, an fecerit, requirendum. We may not believe, that God hath done all things, because he can do them: But rather we must see, whether he have done them, or no. For Arguments taken of God's Omnipotent Power, were a ready Buckler in old times, to serve Praxeas, and Eutyches, and other like Heretics.  
FINIS.    

THE ELEVENTHE ARTICLE, 
Breaking.  OF DIVIDINGE THE SACRAMENT.  

The B. of Sarisburie.  
Or that the Priest then Divided the Sacrament in Three parts, and afterward received all himself alone.   

M. harding. The .1. Division.  
Of the priests receiving the Sacrament himself alone, enough hath been said before.  
This term, Al, here smatchethe of spite. For if any devout person require to be partaker with the Priest, being worthily disposed, and examined, he is not turned of, but with all gentleness admitted. And in this case, the Priest is not to be charged with receiving all alone. Albeit, respect had to the thing received, how many soever receive, it is all, of all, and all of every one received. Concerning the breaking of the Sacrament, and the dividing of it in three parts, First, 
This Mystical divinity should be avouched by some Ancient Doctor.  it is Broken by the Priest, that we may know our Lord In fractione Panis, In the breaking of the Bread, as the two Disciples acknowledged him, to whom jesus appeared in the day of his Resurrection, 
〈◊〉 24.  as they were going to Emaus. And also that thereby the Passion of Christ may be represented to our remembrance, at which his precious Body was for our sins broken, rent, and torn on the Crosse. And this manner was used at the Sacrifice in the Apostles time, as it is witnessed by Dionysius S. Paul's Scholar. Opertum Panem Pontifex aperit, (183) 
The .183. untruth, Standing in untrue translation.  in frusta concidens etc. The Bishop (saith he) openeth the covered Bread, dividing it in pieces etc.   

The B. of Sarisburie.  
I marvel, M. harding would so slenderly pass this matter over, for that it is thought to make much both against his Transubstantiation, and also against his Private Mass, which are both Keys, and Locks of his whole Religion. For first of all, the Breaking itself seemeth to argue, that there is very Bread there remaininge to be Broken. 
Senten. 4. Dist. 12.  And albeit, as it is reported by Petrus Lombardus, Some held, that there is in the Sacrament a very Real breaking, notwithstanding there be nothing there to be Broken: Some, that the Body of Christ itself is there Broken, and that verily, and in deed, without any help or shift of Figure: and Some, that there is nothing Broken, but only the Shows, and Accidents: and Some others, that there is no manner Breaking there at all, notwithstanding unto our eyes, and senses there appear a Breaking: Yet the Holy Evangelists witness plainly, 
Matthae. 26.  That Christ took Bread, and Blissed it, and Broke it: 
Luke. 22.  and S. Paul saith, 
Mar. 24.  (Not the Accidents of Bread, but) The Bread, that we Break, is the Participation of Christ's Body. And in the primitive Church, the very Supper of Christ, 
1. Corinth. 10.  was commonly called the breaking (not of Accidents, 
Actor. 2.  but) of Bread. And Cyrillus calleth the Broken Portions of the Sacrament, 
Actor. 20.  Fragmenta Panis, fragments, or Pieces of Bread.  
Further, by this same Ceremony Gerardus Lorichius, one of M. hardings Doctors, 
Cyrillus in johan. li. 4. ca 14.  proveth, that every Mass ought to be Common, & none Private. For thus he writeth: 
●erard. Lorichius De Missa publica proroganda. li. 3.  Dividitur Hostia, ut non solùm ipse Sacerdos Missae officium faciens, sed & Ministri quoque, imò omnis populus astans, participet. The Host is Broken, that, not only the Priest, that ministereth the Mass, but also the Deacons, yea and all the people standing by, may Communicate. Likewise saith Durandus, In Primitiva, etc. In the Primitive Church the Priest received one portion, 
Durandus. li. 4●  and the Deacons an other: and the third was ministered to all the People that was present. 
Dionys. Eccles.  And therefore Dionysius saith, as M. harding hath alleged him, 
Hierar ca 3.  Pontifex opertum Panem aperit, & in frusta conc●dit. The Bishop uncovereth the Bread, that stood covered, and cutteth it in pieces. Here note also by the way: Dionysius saith not, The Bishop cutteth the Shows, or Accidents, but the Bread, in pieces. I grant, this Tradition was used in the Apostles time: but it is utterly broken, and abolished in the Church of Rome at this time: and therefore it standeth M. harding in small steed: unless it be, to show the world, how boldly he, & his Church have broken the Traditions, & Orders of the Primitive Church of God. Neither is there any manner mention in Dionysius, either of the breaking in three parts, or of any these Mystical Significations. Again, the Words of Dionysius be otherwise, then M. Harding reporteth them. For he saith not, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  In frusta conc●dens, Dividing it in pieces (which perhaps M. harding would have us to understand of three) but, In multa concîdens, cutting it in many pieces. And to that use served a knife, which, as it appeareth by Chrysostom's Liturgy, 
Liturgia Chrysostomi.  or Communion, was called Sacra Lancea. For in such sort the Bread was cut in Pieces, not that one man might receive the whole, but that it might suffice the Congregation. And therefore it is decreed in an epistle, that beareth the name of Clement, 
Clementis Epi. 2.  Let so many Hosts, or Portions be provided, as may be sufficient for all the people.  
This, I say, was the cause of this Ceremony: and not, as M. Harding vainly Gheasseth, To know our Lord in the breaking of Bread.   

M. harding. The .2. Division.  
Now touching the dividing of the Sacrament in three parts, it may appear to be a Tradition of the Apostles, or otherwise a custom very ancient, for as much as Sergius the Bishop of Rome, who lived within four ●core years of the six hundred years after Christ, that M. jewel referreth us unto, 
The Mystery of Breaking of Accidents.  wrote of the Mystery of that breaking, or dividing the outward Form of Bread, and declared the Signification of the same.  
It is no small argument of the antiquity of this observation, that S. Basile, as Amphilochius writeth of him, divided the Sacrament in three parts at his Mass, as is above rehearsed. And, where as Sergius saith, 
The Fable of Amphilochius.  that the portion of the host, 
De Conse. Dist. 2. 〈◊〉 Triforme.  which is put into the Chalice, betokeneth the Body of Christ that is now risen again, and the portion which is received and eaten, showeth his Body yet walking on the earth, and that other portion remaining on the altar signifieth his Body in the Sepulchre: what, I pray you, is there herein, that any man should be offended withal? I acknowledge, that the Mystery hereof is otherwise of some declared, and of all to this end, to put us in mind of the benefits purchased to us by Christ in his Body.   

The B. of Sarisburie.  
M. harding, of good policy, to win credit, fathereth all his Mystical fantasies upon the Apostles. 
Platina. Vrspergensis.  Of Sergius the first it is written, that he devised the Agnus Dei to be song, at the breaking, and Distribution of the Mysteries: but of the breaking of the same in three parts, notwithstanding it be strongly avouched by M. Harding, yet of Sergius the first, there is written nothing. Indeed, Gratian allegeth this Decree in the name of Sergius the Pope: but without Date, or any manner further addition. 
De Conse. dist. 2. Triforme.  And therefore it may as well be Sergius the second, that was called, O● Porci: Or Sergius the third, that took Formosus his predecessor, being dead, out of the grave, and beheaded him, and threw out his Carcase into the Tiber. Therefore this matter, for aught that may appear, beareth small certainty.  
But let us grant, that Gratian meant Sergius the first: yet was he well-near s●euen hundred years after Christ. Neither were it any great inconvenience, to say, That, as he was able to devise these Mystical Significations, so he was also able to devise the number of parts, and manner of breaking. But what great Mysteries there may be in this breaking of outward Forms, and Accidents, that M. harding imagineth, I leave unto himself to consider.  
The Fable of Amphilochius hath been six times alleged by M. harding in this one book, to sundry purposes: and yet he himself knoweth, it is but a very peevish Fable. Who so listeth to know it further, may find it answered in the first Article, and in the .33. Division.  
But where as this Sergius saith, Triforme est Corpus Domini, The Body of our Lord is of three Forms, What so ever his meaning therein were, his speech is very strange, or rather monstrous. For the Body of Christ is not of so many Forms, but only One, and Uniform. One of these portions, saith Sergius, signifieth Christ after his Resurrection: The second, Christ walking in the Earth: The third, Christ lying in his Grave. All this, saith M. harding, is holy, and Mystical.  
How be it, some there were, that liked not so greatly these imaginations: and therefore of themselves devised others. 
Durandus lib. 4. Cap. 53.  Some said, The first part signifieth the Saints in Heaven: The second, the Faithful, that be alive: The third, the Souls in Purgatory. Some say, These three parts signify the three states of Christ, Mortal, Dead, and Immortal: Some, That they signify the three Substantial parts of Christ, his godhead, his Soul, and his Body: Some others, that they signify the three persons in the Trinity, the Father, the Son, and the Holy Ghost. And I marvel, there was none, that could say, they signify the three patriarchs, Abraham, Isaac, and jacob. Thus, having utterly lost the very use of the breaking of the Mysteries, they retain a bare Ceremony thereof: and yet are so far out of knowledge of the same, that they cannot agree among themselves, what to make of it: I mean, neither what they Break, nor wherefore they Break it. This Sergius disagreeth from Bonaventura, from Durandus, and all others: yet he liketh M. harding best of al.  
And what hurt, saith he, is there herein? Or wherefore should any man herewith be offended? verily in the House of God, that thing is hurtful, that doth no good. All the Ceremonies of the Church ought to be clear, 
1. Corin. 14.  and lively, and able to edify. And if this Mystical Ceremony be not hurtful, why then doth M. harding himself break it: and that, not of ignorance, or oblivion, but witingly, and willingly, and as often as he saith his Mass. For Sergius saith, One of the three Portions ought to be reserved upon the Altar, until the Mass be done: But M. harding contrary, both to Sergius, and also to his Mystical Significations, receiveth all the parts together, and reserveth none, and that by the Warrant of the Gloze in that place, 
De Conse. Dist. 2● Triforme. In Glosa.  which is quite contrary to the Text. Why doth he thus dissemble, and so openly mock the world? If this Ceremony be good, why doth he break it? If it be ill, why would he have us to keep it? The guess, that M. harding useth herein, seemeth very simple: Pope Sergius devised these Mystical meanings, seven hundred years after the Apostles time: Ergo, this order of breaking came from the Apostles.   

M. harding. The .3. Division.  
Now that this custom, or Mystical Ceremony, was not first ordained by Sergius, for aught that can be gathered, but of him expounded only touching the Mystery of it, as used before his time, from the beginning of the Church, no one Ancient Council, or Author found, upon whom it may be Fathered, of good reason, sith it hath (184) 
184. Untruths For it was never generally observed.  generally been observed, we may refer the Institution of it to the Apostles: and that according to the mind of S. Augustine, whose notable saying for that behalf is this. Quod universa tenet Ecclesia, nec in Concilijs constitutum, sed semper retentum est, non nisi authoritate Apostolica traditum, rectissimè creditur. What, saith he, the Universal Church keepeth, neither hath been ordained in Councils, but hath always been observed: of good right we believe, it hath been delivered (to the Church) as a Tradition, by the authority of the Apostles.  
To conclude, if any spark of Godliness remain in our deceived Countrymen, and brethren, they will not scorn, and despise this Ancient Ceremony of dividing the Sacrament in three parts at the Blessed Sacrifice of the Mass, whereof any occasion of evil is not only no ministered, but rather contrariwise, whereby we are admonished, and stirred to tender our own Soul health, and to render thanks to God, for the great benefit of our Redemption.   

The B. of Sarisburie.  
There is no mention made, neither in Old Father, nor in Ancient Council of this manner of breaking of the Sacrament: Ergo, (saith M. harding) It came first undoubtedly from the Apostles. The contrary hereof were much more likely. For he might rather have said thus: There is no mention made of it in any Old Father, or Council: Therefore, it came not from the Apostles.  
And, where as he saith, It hath been everywhere universally observed, It is a great untruth: as, God willing, it shall appear. And therefore S. Augustine's 〈◊〉 serveth nothing to this purpose.  
For first, as M. harding is deceived in the manner of Breaking, so is he also deceived in the quantity of the Bread, imagining, it was a little thin round Cake, such as of late hath been used in the Church of Rome: Which (Durandus saith) must be round like a Penny: either because judas betrayed Christ for some like kind of Coin: 
Durandus. li. 4 in Sexta part Canonis.  or, because it is written, Domini est Terra, & plenitudo eius, The Earth is the Lords, and the fullness thereof. But in deed, it was a great Cake, so large, and so thick, that all the Congregation might receive of it. Durandus himself saith, In Primitiva Ecclesia offerebant unum Magnum Panem, 
Durand. li. 4. cap. 53.  & omnibus sufficientem: 
Liturgia Chrysostomi.  quod adhuc Graeci servare dicuntur. In the Primitive Church they offered One Great Cake, that was sufficient for all the people: which thing, they say, The Greeks do continue stil. 
Gentian. Heruetus in S. Germani. rer. eccle Theoria.  In Chrysostom's Liturgy, or, Communion, we see both the Form of the Bread, and also the order of Cutting, or Dividing it with a knife. Gentianus Heruetus in the Description thereof, saith: Est Panis Cra●sus, & Fermentatus, & Figura propemodum Sphaerica: It is a Thick Cake, and Leavened, and of Form in manner round. 
Gregor. Dialog. li. 4.  It appeareth by S. Gregory, that it was a Great Cake, such as men used commonly at their Tables: which thing appeareth also, by that the Heretics called Artotyritae, 
August. ad Quoduult Deum. Epiphanius.  added Cheese unto it: and so Ministered the Communion in Bread, 
Inter Epist. Augustini▪ Epist. 31.  and Cheese. And Paulinus sending such a Cake unto S. Augustine, sent also this gréetinge withal: 
Ignatius ad Philadelphien.  Panem unum, quem unanimitatis indicio misimus Charitati tuae, rogamus, ut accipiendo benedicas: This one loaf, or Cake, which I have sent unto you in token of unity, I beseech you, receiving the same, to bliss it. And perhaps Ignatius in respect hereof said: unus est Panis pro omnibus Fractus: There is one loaf, or Cake Broken for al. And S. Basile, Idem est virtute, sive unam partem quis accipiat a Sacerdote, sive plures partes simul. ●t is all one in effect, whether a man take one only part of the Priest, or many parts together. It is likely, he useth these words, part, and Parts, in respect of one whole. Durandus saith, That in his time, the priest in some Churches Dividing the Sacrament into three portions, 
Durand. li. 4. cap. 15.  received one himself, and Ministered the other two to the Deacon, and Subdeacon. 
Basilius ad Caesariam Patritiam.  The like is recorded by Alexander de Hales, 
Alexan. de Hales in. 4. q. 37.  and sundry others. All this M. harding dissembleth, and passeth by, and seeth nothing, but a Mystical Ceremony.  
Now, this Cake being so large, so thick, and so massy, and able to suffice so many, we may not well think, that the Priest corlde conveniently divide it into three parts, and receive all alone. But rather, as I have already said, the breaking thereof, is an invincible proof of the holy Communion, and a manifest Condemnation of M. hardings Private Mass. For it was not divided into parts, to the end to Signify these Mystical Fantasies, that M. harding, and others have imagined: 
Clemens Alexandrin. stromat. li. 1.  but to be Distributed, and delivered to the people. Clemens Alexandrinus saith, Etiam Eucharisti●, cum quidam, ut mos est, diviserint, permittunt unicuique ex populo, partem eius sumere. After that certain (that is, the Priests) have Divided the Sacrament, they suffer every of the people to take a portion of it. So S. Augustine saith, 
Augustin. ad Paulin. Epist. 59  Ad Distribuendum comminuitur, It is Broken, that it may be Distributed. And again, Confringunt oblationes in Eucharistiam, They Divide the Oblations into the Sacrament (that the people may Communicate). 
August. ad Quoduultdeum De Ophitis.  So Dionysius, Velatum Panem in multa concîdens, & unitatem Calicis omnibus impertiens. dividing the Bread, that stood covered, into many parts, and delivering the Unity of the Cup unto all the people. 
Dionysius Eccl. Hierar. Cap. 3.  In S. Basiles Communion, taken out of the Syrian Tongue, it is written thus: Sacerdos frangit, & Signat: Diaconus proclamat, Communionem. The Priest Breaketh, and Signeth (the Sacrament): The Deacon crieth aloud, 
Liturgia Basilij.  The Communion. And what needeth the witness of so many? 
1. Corin. 10.  S. Paul saith, Panis, quem Frangimus, nun Communicatio Corporis Christi est? The Bread, that we Break, is it not the Communication of the Body of Christ? 
Anselmus in 1. Corin. 10.  Which Words Anselmus expoundeth thus: Panis, quem nos Sacerdotes Frangimus, & quem unum in multas partes Dividimus, ad designandam Charitatem accipientium. The Bread, that we being Priests do Break, and which Bread, being one Cake, we Divide into many portions, to express the love (or unity) of the receivers. 
Lorichius de Missa pub. prorog. li. 3.  Likewise Lorichius, Panis, quem Frangimus, Participatio Domini est: hoc est, Fractio Significat, nos esse unum Corpus. The Bread, that we Break, is the Participation of the Lord: that is to say, The Bread signifieth, that all we are one Body. It appeareth hereby, that the Sacrament was thus Divided into parts, not to the intent we should thereby learn new Mysteries, but that the people might receive it.  
To be short, This Ceremony of three Portions so Broken, and so received, cannot be found neither in the Scriptures, nor in any of the Old Fathers, or Councils: It beareth witness both against Transubstantiation, and also against Private Mass: The best learned of that side cannot yet agree, neither whence it sprang first, nor what it meaneth: The people neither seeth it, nor knoweth it: They themselves, that so highly would seem to favour it, contrary both to Sergius Decree, and also to his Mystical Exposition, in their Masses daily, and openly are bold to break it. Now hast thou, good Christian Reader, hereof indifferently to judge, whether M. harding, or his Countrymen be deceived. verily S. Augustine saith, 
Augustin. ad januarium Epist. 119.  If the Causes, that first moved, and lead men to devise such Ceremonies, can hardly, or not at all be known, when so ever opportunity is offered, let them be cut of, and abolished without staggering.  
FINIS.    

THE. XII. ARTICLE, OF FIGURE, SIGN, etc.  

The B. of Sarisburie.  
Or that, whosoever, had said, The Sacrament is a Figure, a Pledge, a Token, or a Remembrance of Christ's Body, had therefore been judged for an Heretic.   

M. harding. The .1. Division.  
In this Article we do agree with M. jewel in some respect. For we confess, it cannot be avouched by Scripture, ancient Council, doctor, or example of the primitive Church, that who so ever had said the Sacrament is a Figure, a Pledge, a Token, or a Remembrance of Christ's Body, had therefore been judged for an Heretic. (185) 
The .185. Untruth. M. Harding'S own fellows have both taught so, and written so: and therefore unlearnedly.  No man of any learning ever wrote so unlearnedly. Much less to impute heresy to any man for saying thus, hath been any of the highest mysteries, or greatest keys of our religion, with which untruth M. jewel goeth about to deface the truth. Wherefore this Article seemeth to have been put in either of malice toward the Church, or of ignorance, or only to fill up the heap, for lack of better stuff. Perusing the works of the ancient, and learned Fathers we find, that oftentimes they call the Sacraments a Figure, a Sign, a Token, a Mystery, a Sampler. The words of them used to this purpose in their learned tongues are these, Figura, Signum, Symbolum, Mysterium, Exemplar, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Imago, etc. By which they mean not to diminish the truth of Christ's Body in the Sacrament, but to signify the Secret manner of his being in the same.   

The B. of Sarisburie.  
It appeareth, that these men's Doctrine is much mutable, and subject to change. For notwithstanding they be now grown into some better liking of these terms, Figure, Sign, Signification, Token, etc. Yet not long sithence they seemed, to be otherwise resolved: and thought themselves able to allege Theophylactus, Damascenus, Euthymius, and other great matter, to disprove the same. 
Cut●bert. Tonst. de Eucharis. li. 1.  D. Tonstal, the more to make the matter odious, saith thus, If the Sacrament be a Figure of Christ's Body, than was a Figure Crucified for us, and not Christ. And what so ever they were, that used this word, Figura, in this matter of the Sacrament, D. Stevin Gardiner scornfully calleth them, 
Marcus Constantius.  Figuratores, Figurers. And M. john White, late Schoolmaster, & after Bishop of Winton writeth thus, in great scorn against that most Reverend learned Father D. Peter Martyr, touching the same: Audio mill locis Corpus: non audio (Petre) Signa, Troposque, tuo nec Symbola nata cerebro. I hear Body, body, in a thousand places: But of Signs, Figures, Tokens, that came only out of thy head, I hear nothing. Which words notwithstanding, in all the Ancient learned Fathers, by M. hardings own Confession, if he had had ears to hear, he might have heard. Therefore it was neither Malice, nor Ignorance, nor Increase of heap, nor Want of other stuff, but the fondness, and folly of M. hardings side, that added this Article to the rest.  
But, for as much as many, either of simplicity, or of the great reverence, they bear towards that Holy Mystery, have persuaded themselves, that Christ's words touching the Institution thereof, must of necessity be taken plainly, and as they sound, that is to say, without Figure: and, for as much also, as S. Augustine saith, 
Augustin. de Doctrina Christiana. li. 3. ca 5.  It is a dangerous matter, and a Servitude of the Soul, to take the Sign in steed of the thing, that is Signified, Therefore to avoid confusion, lest the Simple be deceived, taking one thing for an other, I think it necessary in few words, and plainly to touch, what the Ancient learned Fathers have written in this behalf.  
And, to pass by, that Christ himself saith, 
Sacramenttum.  Do this in my Remembrance: And, that S. Paul saith, 
1. Corin. 11.  Ye shall declare the lords Death until he come: And likewise, to pass by a great many other Circumstances, whereby the truth hereof may soon appear, The nature, and meaning of a Sacrament of the Old Fathers is thus defined: 
De Con. dis. 2. Sacrificium.  Sacramentum est Sacrum Signum: A Sacrament is a Holy Token: Which Definition is common, and agreeth indifferently to all Sacraments. Therefore S. Augustine saith, 
Augustin. de Civitate Dei. li. 10 ca 5.  Signa, cùm ad res Divinas pertinent, Sacramenta appellantur. Signs, when they be applied unto Godly things, are called Sacraments. And the cause, why Sacraments are ordained, is this: That by mean of such Visible, and Outward things, 
Augustin▪ ad Marcellinum Epist. 5.  we may be lead to the consideration of Heavenly things. Therefore Dionysius saith, Non est possibile animo nostro, ad immaterialem illam ascendere Coelestium Hierarchiarum contemplationem, nisi ea, quae secundum ipsum est, materials manuductione utatur. 
Dionysius Coelestis Hierarch▪ cap. 1.  It is not possible, for our mind, to lift up itself to the Spiritual contemplation of Heavenly things, unless it have the Corporal leading of such natural things, as be about it. Likewise again: Nos Imaginibus Sensibilibus, quantum fieri potest, ad Coelestes contemplationes adducimur. 
Dionysius Ecclesiast. Hierar. ca 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  By Sensible Images we are lead, as much as may be, to Heavenly contemplations. And, touching this holy Mystery of Christ's Body, and Blood, the cause of the Institution thereof was, as Chrysostom saith, to keep us still in Remembrance of Christ's great benefit, and of our Salvation. Which thing S. Jerome openeth in this sort: 
Ad populum Antioch. ho. 61. Hoc facite in memoriam beneficij mei, Salutis Vestrae.  Vltimam nobis memoriam reliquit. Vt si quis peregrè proficiscens, aliquod pignus apud eum, quem diligit, relinquat: ut, quoties illud viderit, possit eius beneficia, & amicitiam memorari: quod ille, si perfectè dilexit, non potest videre sine ingenti dolore, & sine fletu. He left unto us his last Remembrance. As if a man going a far journey, leave a token with his friend, to the end that he seeing the same, may Remember his benefits, and his friendship: which token that friend, if he love unfeignedly, 
Hieronym. in 1. Corin. ca 11. Basilius de Baptismate.  cannot see without great motion of his mind, and without tears. So saith S. Basile: Quid utilitatis habent haec Verba? Nempe, ut Edentes, & Bibentes, perpetuò memores simus eius, qui pro nobis mortuus est, ac Resurrexit. What profit have these words? Verily, that we eating, and Drinking, may evermore be mindful of him, that died for us, 
Ambrose in 1. Corin. ca 11.  and rose again. So S. Ambrose, Quia morte Domini liberati sumus, huins rei memores in Edendo, & Potando, Carnem, & Sanguinem, quae pro nobis oblata sunt, Significamus. Because we are made free by the Death of our Lord, being mindful thereof, in eating, and Drinking, we Signify the Flesh, and Blood, that Christ offered for us. Origen expounding these words of Christ, unless ye Eat the Flesh of the Son of Man, etc. saith thus, Agnoscite, Figuras esse, quae in Divinis voluminibus scriptae sunt: 
Origen. in Leviticum. hom. 7.  & ideo tanquam Spirituales, & non tanquam Carnales examinate, & intelligite ea, quae dicuntur. Name, si quasi Carnales ista suscipitis, laedunt vos, non alunt. Know ye, that these be Figures written in the Holy Scriptures: and therefore examine, and understand ye the things that be spoken, as men Spiritual, and not as Carnal. For if ye take these things, as Carnal men, they hurt you, and feed you not. Tertullian expoundeth Christ's words in this wise, 
Tertullian▪ contra Marcionem, li. 4.  Hoc est Corpus meum, hoc est, Figura Corporis mei. This is my Body: That is to say, This is a Figure of my Body. S. Ambrose speaking of the Sacrament of Christ's Body, useth oftentimes these terms, a Figure, a Similitude, 
Ambrose de Sacra. li. 4. ca 5.  a Sign, a Token of Christ's Body. S. Augustine, beside infinite other places, saith, 
Augustin. in Psalm. 3.  Christus adhibuit judam ad Conuivium, in quo Corporis sui Figuram Discipulis ●uis commendavit. Christ took judas unto his Table, whereat he gave unto his Disciples the Figure of his Body. And writing against the Heretic Adimantus, he saith, 
Augustinus contra Adimantum. Cap. 12.  Non dubitavit Dominus Dicere, Hoc est Corpus meum, cùm daret Signum Corporis sui. Our Lord doubted not to say, This is my Body, when he gave a Token of his Body. So Chrysostom, Si mortuus Christus non est, cuius Symbolum, ac Signum, hoc Sacramentum est? 
Chrysost. in Matthae. hom. ●3 of Hieronym. adversus iovinianum. li. 2.  If Christ died not, whose Sign, and whose Token, is this Sacrament? So S. Jerome, In Typo Sanguinis sui, non obtulit Aquam, sed Vinum. In token of his Blood, he offered not Water, but Wine.  
I leave other like Authorities well-near infinite. These few may suffice for a taste. This was the Old Father's manner of writing: neither was there any man then, that ever controlled them therefore, or called them Figurers.   

M. harding. The .2. Division.  
For the Better understanding of such places, where these terms are used in the matter of the Sacrament, 
De Con. Dist. 2. can. Hoc est quod Dicimu●.  the Doctrine of S. Augustine In Sententijs Prosperi, may serve very well, which is thus. Hoc est quod dicimus, quod omnibus modis approbare contendimus, Sacrificium Ecclesiae doubus confici, duobus constare, visibili Elementorum Specie, & invisibili Domini nostri jesu Christi Carne & Sanguine: Sacramento, (id est, externo Sacro Signo) & re Sacramenti, id est, Corpore Christi, etc. This is that we say, (saith he) which by all means we go about to prove, that the Sacrifice of the Church is made of two things, and consisteth of two things, of the visible shape of the elements (which are Bread and Wine) and the invisible Flesh and blood of our Lord jesus Christ: Of the Sacrament, (that is the outward Sign) and the thing of the Sacrament, to wit, of the Body of Christ, etc. By this we understand, that this word (Sacrament) is of the Father's two ways taken. First, for the whole Substance of the Sacrament, as it consisteth of the outward Forms, and also withal of the very Body of Christ verily present, as S. Augustine saith, the Sacrifice of the Church to consist (186) 
The .186. Untruth. For S. Augustine never said so.  of these two. Secondly, it is taken so, as it is distinct from that hidden, and divine thing of the Sacrament, that is to say, for the outward Forms only, which are the Holy Sign of Christ's very Body presence under them contained. Whereof we must gather, that when so ever the Fathers do call this most excellent Sacrament, a Figure, or a Sign, (187) 
The .187. untruth. For none of the learned Fathers ever called the outward Form a Sacrament. Christ's Body itself is a Figure.  they would be understanded to mean none otherwise, then of those outward Forms, and not of Christ's Body itself, which is there present not Typically, or Figuratively, but Really, and Substantially. unless perhaps respect he had, not to the Body itself present, but to the manner of presence, as sometimes it happeneth.  
So is S. Basile to be understanded, in Liturgia, calling the Sacrament, Antitypon, that is, a Sampler, or a Figure, and that after Consecration, as the Copies that be now abroad, be found to have. So is Eustathius to be taken, that great learned Father of the Greek Church, who so constantly defended the Catholic Faith against the Arians, cited of Epiphanius, in 7. Synodo. 
Li. 4. ca 14. in caput Matth. 26.  Albeit concerning S. Basile, Damascene, and Euthymius, likewise Epiphanius in the second Nicene Council, Acti. 6. and Marcus Ephesius, who was present at the Council of Florence, would have that place so to be taken before Consecration. (188) 
The .188. Untruth. For S. Ambrose saith, Post Consecrationem Corpus Christi Significatur.  As S. Ambrose also, calling it a Figure of our lords Body and Blood, li. 4. De Sacramentis cap. 5.   

The B. of Sarisburie.  
M. harding, as he is content to yield to these names, Figure, Sign, Token, etc. so the addeth thereto an Exposition of his own, such, as, I believe, he can hardly find the like in any Ancient Father. Therefore it must be such a Figure, not as the Old Doctors, and learned Fathers have at any time used, but such, as M. harding can best imagine: 
Tertull. contra Marcionem. li. 4.  and therefore now, not the Old Doctors, but M. hardings New Figure. In deed Tertullian saith, Haeretici nudas voces coniecturis, quò volunt rapiunt. Heretics by their Coniectural Gheasses, draw bare words whither they list. With such conditions, the wicked Heretic Nestorius was contented to grant Christ to be God: but by his lewd Exposition he made him no God. For thus he said: 
Cyrilius. li. 5. Ca 14.  Non invideo Christo Diuinita●ē svam: Hoc & ego fieri possum, si volo. It grieveth me not, to confess Christ to be God: I me self can be God too, if I list. The Pelagian Heretics, 
Augustin. ad Innocentium. li. 95.  notwithstanding they were the enemies of God's Grace, yet being forced by disputation, and conference, were content to yield, and to confess the Grace of God. But by their fantastical Exposition, in the end they made it no Grace at al. 
Variety of Figures.  In like manner M. harding, notwithstanding he be driven by force, to confess the name of Figure, yet, as he gloaseth it, with his colours, in deed he maketh it no Figure. Sometimes, he saith, it is a Figure of Christ's Body secretly being there: Sometimes, it is a Figure of the life to come: Sometimes, Common Bread is a Figure: Sometimes, the Accident, and outward Form of Bread is a Figure: Sometimes, Christ's Body Invisible, is a Figure of Christ's Body Visible: All hitherto M. harding. Sometimes also, it is a Figure of the Church: So saith Hosius, 
In Confession● Petricoviensi. ca 39  Sacramenta nostra sunt quodammodò per Figuram, ipsum Corpus Christi, cuius Sacramenta sunt, id est, Ecclesia. Our Sacraments are in a manner, by a Figure, the very Body of Christ, whereof they be Sacraments: That is to say, Our Sacraments be the Church. Thus many ways these men have sought, to make up a new kind of Figure, such as neither Grammaxian, nor Rhetorician, nor Divine ever understood before. Significat, It signifieth, is as much to say, saith M. harding, as, Continet, It containeth: It is a Figure, that is to say, It is the thing itself: It is a Figure, that is in conclusion, It is no Figure. Yet all these Figures in the end be not sufficient to expound one Figure. Truth is ever certain, and simple: contrary wise falsehood is doubtful, and double.  
How much better were it, for these men to speak so, as the Old learned Fathers were content to speak? S. Augustine saith, 
Augustin. 〈◊〉 doctrina Christiana li. 2. ca 1.  De ●ignis di●●erens hoc dico, ne quis in eyes attendat, quòd sunt, sed potiùs quòd Signa sunt, hoc est▪ quòd Significant. reasoning of Signs, I say thus: let noman consider in them, that they be, but rather that they be Signs, that is to say, that they do Signify. Again he saith, Cavendum est, ne Figuratam orationem ad Literam accipias. 
Augustin. de Doctri. Christiana. lib. 3. Ca 5.  Ad hoc pertinet, quod Apostolus air, Litera occidit: We must beware, that we take not a Figurative speech according to the Letter. For thereto it pertaineth, that the Apostle saith▪ The Letter killeth. 
Hieronym. in Apologia contr● Rufinum.  S. Jerome saith, Quando dico Tropicam locutionem, doceo, verum non esse, quod dicitur, sed Allegoriae nubilo Figuratum. When I name a Figurative speech, I mean, that the thing, that is spoken, is not true, but fashioned under the Cloud of an Allegory. Likewise Chrysostom, Non alienum oportet esse Typum à Veritate: 
Chrysost. in Dictum Apostoli, Patres nostri omnes etc. vlt. tomo.  alioqui non esset Typus: Neque omninò adaequari Veritati: alioqui & Veritas ipsa fo●et.: The Figure may not be far of from the Truth: otherwise it were no Figure: Neither may it be even, and one with the Truth: otherwise it would be the Truth itself, and so no Figure.  
These things considered, it may soon appear, how faithfully, and how well to his purpose M. harding allegeth this place of S. Augustine, 
De Conse. Dist. 2. Hoc est.  Hoc est. quod dicimus etc. This is it, that we say, which we go about by all means to prove, that the Sacrifice of the Church is made of two things, and standeth of two things: of the Visible Kind (or Nature) of the Elements, and of the Invisible Flesh, and Blood of our Lord jesus Christ: Of the Sacrament, the outward Holy Sign, and the thing of the Sacrament, which is the Body of Christ. Hereof M. harding gathereth, that the Body of Christ lieth hidden under the Accidents. S. Augustine's words be true: But M. Harding with his gheasses is much deceived. For of this word, Specie, he concludeth, that the Substance of Bread is gone, and nothing remaining, but only Accidents: and of this word, Inuisibili, he gathereth, that Christ's Body is there Really enclosed. And so he maketh a Commentary far beside his text.  
But what would he have said, if he had seen these words of S. Jerome: Venit Philippus: Ostendit ei lesum, qui Clausus Latebat in Litera. Philip came: 
Hieronym. 〈◊〉 Paulinum.  and showed him jesus, that lay hidden in the Letter. Or these words in the second Council of Nice, 
Concil. Nicen. 2. Actio. 3.  Christus ipse habitat in ossibus mortuorum. Christ himself dwelleth in Dead men's Bones. Or these of Angelomus, 
Angelomus in 1. Regum. Ca 22.  Deus pater Filium suum unigenitum in Litera Legis, judaeis nescientibus, absconditum habuit: God the ●ather had his only begotten Son jesus Christ, hidden in the Letter of the Law, the jews not knowing it.  
Would he of these words conclude, that Christ is Really Hidden, either in dead men's Bones, or in the Prophet isaiah, or in the Letter of the Law? Certainly S. Augustine speaketh not one Word, neither here, nor else where, neither of Accidents without Subject, nor of any Real Presence. And all be it his words here be not very dark, yet in other places both often, and plainly, he expoundeth himself. 
August. in johan. Tractatu. 46.  For thus he saith, Mysteria omnia Interioribus Oculis videnda sunt, id est, Spiritualiter. All Mysteries must be considered with the Inner Eyes, that is to say, Spiritually. And again, In Sacramentis aliud videtur, aliud intelligitur. In Sacraments we see one thing, 
August. Citatur a Beda. 1. Cor. 10. Chrysostom. in 1. Corin. hom. 7. Origen. in Epist. ad Roman. li. 4. ca 4.  and we understand an other thing. So Chrysostom speaking of the Water of Baptism, Ego non aspectu judico ea, quae videntur. The things, that be seen in Baptism, I consider not with my Bodily eye. So likewise Origen, Bene Circumcisionem Signum appellavit, quia & in ipsa aliud videbatur, aliud intelligebatur. He called Circumcision rightly a Sign, for that in it one thing was seen, and an other thing was understanded. Thus in Sacraments we see one thing with our eye, and an other thing with our mind. With our Bodily eye we see the Bread: with our Faith we see the Body of Christ. Thus the Sacrament consisteth of two parts: Of the which the one is before our eyes, the other in Heaven: and so the one Visible, 
August. contra adversarium leg. & Prophet. li. 2. Ca 5.  and the other Invisible. So saith S. Augustine, Non oportet esse contentum superficie Literae, sed ad intelligentiam pervenire. We may not stand content with the outward sight of the letter, but must go further unto the meaning.  
S. Augustine meaneth not by these words, that the understanding of the Scriptures lieth Really hidden under the Letter. He himself better expoundeth his own meaning in this wise, 
Augustin. De Baptismo. Contra Donatist. li. 1. ca 15.  In veteri Testamento occultabatur nowm, quia occult● Significabatur. The New Testament was hidden in the Old: because it was secretly (or Invisibly) Signified in the Old.  
Now let us examine the ground of M. hardings gheasses. S. Augustine nameth Visibilem Speciem, the visible kind of the Elements: Ergo, saith M. Harding, he meaneth only the Accidents, or outward Forms of Bread, and Wine, and not the Substance. The weakness of this Conclusion proceedeth of the misunderstanding of the Terms. For S. Augustine in this place, useth not this word (Species) for the outward Show, 
Ambrose de ijs qui init●an●●r. Ca 9  but for the very Substance of the thing itself. So S. Ambrose saith twice together in one place, Sermo Dei Species mutat elementorum: The Word of God changeth the Kinds of the Elements: And again, Ante benedictionem alia Species nominatur: Before the Consecration it is called an other Kind. In these and other like places, M. harding cannot well say, that, Species, signifieth an Accident, or outward Show.  
Neither doth this word, Visible, import any such External Form, as is here imagined: But only excludeth the Body of Christ, which is in Heaven, Invisible to our Bodily eyes, and Visible only to the eyes of our Faith. And so the Water in Baptism is called, Forma Visibilis, a Visible Kind, or Element, according to the general Definition of all Sacraments. So S. Augustine saith, Aliud judaei habebant, aliud nos: 
Augustin. in johan. tracta. 26.  sed specie Visibili, quod tamen idem Significaret: The jews had one thing (for their Sacrament) & we an other: in deed of an other Visible Form, or Kind, which notwithstanding Signified the same thing, that our Sacrament doth Signify. Likewise he saith, 
Augustin. Citatur a Beda. 1.  Quod videtur, Speciem habet Corporalem: quod intelligitur, fructum habet Spiritualem. The thing, that we see, hath a Corporal Show: but the thing, that we understand, hath fruit Spiritual. 
Corin. 10.  And in this sense Chrysostom saith of the Sacrament of Baptism, Christus in Sensibilibus Intelligibilia nobis tradidit. Christ in Sensible things, hath given us things Spiritual. 
Chrysost. in Matthae homi. 83.   
By these we see both M. hardings gross error, and also, for what cause the Old godly Fathers call Christ's Body Invisible: That is, for that, being in Heaven, we see it with our Faith, with our mind, and with the eyes of our understanding. Neither may M. harding of this word, Invisible, reason thus, as he seemeth to do: Christ's Body is Invisible:  
Ergo, it lieth hidden under Accidents. 
Ambrose de Spiritu Sanct●. lib. 3.  For S. Ambrose in like phrase of words, speaketh thus of Baptism: Sacri Fontis unda nos abluit: Sanguis Domini nos redemit. Alterum igitur Inuisibile, alterum Visibile testimonium Sacramento consequimur Spirituali. The Water of the Holy font hath washed us: Christ's Blood hath redeemed us. Therefore by a Spiritual Sacrament we obtain two Testimonies: the one Invisible, the other Visible. Here S. Ambrose saith, Christ's Blood in Baptism is Invisible. Yet may we not conclude thereof, that Christ's Blood is hidden under the Accidents, or Shows of Water. So Origen saith, Baptismus johannis videbatur: 
Origen. in Lucam. homi. 24.  Christi Baptismus est invisibilis. john's Baptism was seen: But Christ's Baptism is Invisible.  
And, notwithstanding all these things be plain to any man, that hath eyes to see, yet that the weakness, and folly of these shifts may thoroughly appear, let M. harding show us wherein, & in what respect, his naked Show of Forms, and Accidents can be the Sacrament of Christ's Body. For thus he saith, and doubleth, and repeateth the same, and maketh it the stay, and ground of this whole Treaty.  
The Sign, or Signification of this Sacrament, 
Cyprian. de Coena Domini.  as S. Cyprian saith, standeth in Refreashinge, and Feeding. So saith Rabanus Maurus, Quia Panis Corporis Cor confirmat, 
Rabanus Maurus. li. 1. cap. 31.  ideò ille congruenter Corpus Christi nuncupatur: Et, quia vinum Sanguinem operatur in Carne, ideò illud ad Sanguinem Christi refertur. Because Bread confirmeth the heart of the Body, therefore it is conveniently called the Body of Christ: And because wine worketh Blood in the Flesh, therefore it hath relation to the Blood of Christ. Likewise because Water washeth away the soil, and filth of the Body, therefore, as Gregory Nyssene saith, 
Gregorius Nyssenus De Sancto Baptismate.  Christ appointed it to the Sacrament of Baptism, to Signify the Inward washing of our Souls.  
Now, although M. harding can say many things, yet this thing, I think, 
Mar. Antonius Constantius ad object. 66.  he will not say, that our Bodies be feed with his Shows, and Accidents. Or, if he so say, as in deed they are driven so to say, then will the very Natural Philosopher reprove his folly. For the Philosopher saith, as in deed true it is, Ex ijsdem nutrimur, & sumus. We consist of the same things, wherewith we are nourished. Therefore if M. harding will say, The Substance of our Body is feed with Accidents: then must he likewise say, The Substance of our Body doth stand of Accidents.  
Hereof we may very well reason thus: The Accidents, or Shows of Bread, and Wine feed not our Bodies, as Christ's Body feedeth our souls:  
Ergo, The Accidents, and Shows of Bread, and Wine, are not the Sacraments of Christ's Body. 
Cyprian de Coena Domini.  Contrary wise S. Cyprian, Ireneus, Rabanus, and other Ancient Fathers say, The Substance of the Bread feedeth our Body, etc. Ergo, 
Irenaeus. li. 4. ca 34.  The Substance of the Bread is the Sacrament of Christ's Body.  
And again, M. harding standing upon this simple ground, 
Rabanus. lib. ●. Cap. 31.  cannot possibly avoid many great inconveniences. For if the Shows, and Accidents be the Sacrament, then, for as much as in one Bread there be many Accidents, as the Whiteness▪ the roundness, the Breadth, the Taste, etc. and every such Accident is a Sacrament, he can by no Gloze, or conveyance shift himself, but in steed of one Sacrament, he must needs grant a number of Sacraments: & avoiding one Figure, he must be driven to confess a great many Figures.  
touching S. Basile, M. harding seemeth to confess, that his books are disordered, and that now set after Consecration, that sometimes was before: and yet he showeth us not, who hath wrought this treachery. I trow, they have corrupted, and falsified their own books.  
But Basile calleth the Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a Sampler, a Sign, or a Token of Christ's Body, before the Consecration: and so Damascenus, Euthymius, and one Epiphanius, and Marcus Ephesius, late writers have expounded it. Here, mark well, good Reader, the Niceness, and curiosity of this people without cause. Sooner than they will confess, as the Ancient Catholic Fathers do, that the Sacrament is a Figure of Christ's Body, they are content to say: It is a Sacrament, before it be a Sacrament: and so a Figure, before it be a Figure. For how can the Sacrament be a Sacrament, or what can the bare Bread Signify before Consecration? Or who appointed, or commanded it so to Signify?  
But to leave these M. hardings New Fantastical Doctors with their Mystical Expositions, 
Ambrose de ijs, qui initiantur. Ca 9  S. Ambrose in his time thought it no Heresy to write thus: Ante Consecrationem alia Species nominatur: Post Consecrationem Corpus Christi Significatur. Before Consecration it is called an other Kind: After Consecration the Body of Christ is Signified. And again, In Edendo, & Potando, Corpus & Sanguinem Christi, quae pro nobis oblata sunt, 
Ambrose. 1. Corinth. 11.  Significamus. He saith not, Before Consecration, but even in receiving the Holy Communion, which he calleth, eating, and Drinking, we Signify the Body, and Blood of Christ, that were offered for us.  
Thus the Old Fathers called the Sacrament a Sign, or Figure of Christ's Body, after it was Consecrate. But before Consecration neither did they ever call it so, notwithstanding these New Doctors judgements to the contrary, nor was there any cause, why they should so call it. Yet were they not therefore counted Sacramentaries, nor maintainers of false Doctrine.   

M. harding. The .3. Division.  
And if it appear strange to any man, that S. Basile should call those Holy Mysteries Antitypa, after Consecration, let him understand that this learned Father thought good by that word, to note the great secret of that mystery, and to show a distinct condition of present things, from things to come. And this consideration the Church seemeth to have had, which in public prayer after holy mysteries received, 
Christ's Body is a Figure of the life to come: Proved only by the Portu●se.  maketh this humble petition, Vt quae nunc in Specie gerimus, 
Sabba●o. 4▪ temporu● Mensu Septemb.  certa rerum Veritate capiamus: That in the life to come we may take that in certain truth of things which now we bear in shape, or show. Neither do these words import any prejudice against the truth of the Presence of Christ's Body in the Sacrament: but they signify, and utter the most principal truth of the same, when as all outward Form, Shape, Show, Figure, Sampler, and cover taken away, we shall have the fruition of God himself in sight face to face, not as it were through a glass, but so as he is in truth of his Majesty. So this word Antitypon, thus taken in S. Basile, furthereth nothing at all the Sacramentaries false Doctrine against the truth of the presence of Christ's Body in the Sacrament.   

The B. of Sarisburie.  
M. harding for fear of taking, altereth, and shifteth himself into sundry forms: in like sort, as the Old poets imagine, that one Proteus, a subtle fellow, in like case was wont to do. among other his strange devices he saith, Christ's Body is a Figure of the life, that is to come: and that he proveth only by his porteous, without any other further Authority. But if a man would traverse this New Exposition, how standeth M. harding so well assured of the same? What Scripture, what doctor, what Council, what Warrant hath he, so to say? verily, that Christ's Natural Body being now Immortal, and Glorious, should be a Sign, or a Token of things to come, it were very strange, and wonderful: but that bare Forms, and Accidents should so Signify, yet were that a wonder much more wonderful.  
The prayer, that is uttered in the Church, is good, and godly, and the meaning thereof very comfortable: That is, that all Ueles, and Shadows being taken away, we may at last come to the Throne of Glory, and see God face to face. For in this life we are full of imperfections: and as S. Paul saith, 
1. Corin. 13.  We know (ex part) Vnperfitely: we prophecy unperfitely. ●ut, when that thing, that is perfit, shall come, then shall imperfection be abolished. Now we see as through a seeing glass in a riddle: but then we shall see face to face. Therefore S. Augustine saith, 
Augustin. Epis. 120.  Vita est Christus, qui habitat in Cordibus nostris: interim per Fidem: p●st etiam per Speciem. Christ is our life, that dwelleth in our hearts: in the mean while by Faith, and afterward by sight. So S. Ambrose, Vmbra in lege: Imago in evangelio: Veritas in coelestibus. 
Ambrose in Psalm. 38.  The Shadow was in the Law: the Image is in the Gospel: the Truth shallbe in the Heavens. So S. Basile, Nunc justus bibit aquam viventem: & posthac abundantiùs bibet, quando adscribetur in Civitatem Dei: 
Basilius in Psalm. 45.  sed nunc in Speculo, & in enigmate, per modicam comprehensionem rerum Coelestium: tunc autem flumen universum recipiet. Even now the just man drinketh the Water of life: and hereafter he shall drink the same more abundantly, when he shallbe received into the City of God. Now he drinketh, as in a seeingeglasse, or a riddle, by a small understanding of Heavenly things: But then he shall receive the whole stream. This is it, that the Church prayeth for, that all imperfection set apart, our Corruptible Bodies may be made like unto the glorious Body of Christ.  
Hereof M. harding seemeth to reason in this wise: We shall see God face to face: Ergo, Christ's Body is Really Present in the Sacrament. Or thus, We shall see God face to face. Ergo, The Sacrament Signifieth not Christ's Body, but the life, that is to come. By such arguments M. harding confoundeth all the Sacramentaries false Doctrine.   

M. harding. The .4. Division.  
And because our adversaries do much abuse the simplicity of the unlearned, bearing them in hand, that after the judgement, and Doctrine of thancient Fathers, the Sacrament is (189) 
The .189. Untruth, joined with a selaūde●. The Former part was neue● our Doctrine: The second as yet was never proved.  but a Figure, a Sign, a Token, or a Badge, and containeth not the very Body itself of Christ, for proof of the same alleging certain their sayings uttered with the same terms: I think good by recital of some the chief such places, to show, that they be untruly reported, and that touching the Verity of the Presence in the Sacrament, they taught in their days the same Faith, that is taught now in the Catholic Church.  
Holy Ephrem in a book, he wrote to those, that will search the Nature of the Son of God by man's reason, saith thus: 
Ca 4.  Inspice diligenter, quomodo sumens in manibus Panem, benedicit, ac frangit, in Figura immaculati Corporis ●ui, Calicemque, in Figura pretiosi Sanguinis sui Benedicit, & tribuit Discipulis suis: Behold (saith he) diligently, how taking Bread in his hands, he blesseth it, and Breaketh it, 
Taketh Bread Blisseth ●t, Breaketh It.  in the Figure of his unspotted Body, and blesseth the Cup, in the Figure of his precious Blood, and giveth it to his Disciples. (190) 
The .190. Untruth, joined with unadvised Corruption of the Author.  By these words he showeth the partition, division, or breaking of the Sacrament, to be done no otherwise, but in the outward Forms, which be the Figure of Christ's Body Present, and under them contained. Which Body now being glorious, is no more broken, nor parted, but is indivisible, and subject no more to any Passion: and after the Sacrament is broken, it remaineth whole, and perfit under each portion.   

The B. of Sarisburie.  
If we abuse the simplicity of the people, uttering plainly, & simply the very words of the Ancient Fathers, than did the Fathers themselves likewise abuse the simple people: for that they of all others, first uttered, and published the same words: and specially for that, they never qualified the same, with any of these M. hardings New Constructions.  
But if we abuse the people, speaking in such wise, as the Old Catholic Fathers spoke so long before us, what then may we think of M. harding, that cometh only with his own words, that wresteth, and falsifieth the words of the Holy Fathers, and by his strange Expositions maketh them not the Father's words? Gelasius saith, 
Gelasius contra Eutychetem. Irenaeus li. 5.  In the Sacrament there remaineth the Substance of Bread, and Wine: That is to say, saith M. harding, There remain the Accidents of Bread and Wine. Ireneus, and justinus Martyr say, 
justinus Martyr Apologia. 2.  The Bread of the Sacrament, increaseth the Substance of our Flesh: Then meaning is, saith M. harding, that the Accidents of the Bread increase the Substance of our Flesh. S. Ambrose saith, 
Ambrose de ijs qui initiantur. Cap. 9  Post consecrationem Corpus Christi Significatur. After Consecration the Body of Christ is Signified: M. harding saith, No, not so: But after Consecration the life to come is Signified. Now judge thou indifferently, good Reader, whether of us abuseth the simplicity of the people.  
Now let us see how he handleth this good Old Father Ephrem. In deed here he maketh the darkness light, and the light, darkness. For Ephrems words be so plain, as nothing can be plainer.  
Christ took Bread, and blessed it, and broke it, in Figure, or, as Christ himself uttreth it, in Remembrance of his Blissed, and Unspotted Body. But M. hardings Exposition upon the same is so perverse, and so wilful, as if it were free for him, to gloze, and fancy what him listeth. Ephrem saith. Christ took and broke Bread: M. harding saith, Christ broke Forms, and Accidents, and broke no Bread. Ephrem saith, The Bread is a Figure of Christ's Body: M. harding saith, The Bread is no Figure of Christ's Body. To be short, Ephrem saith, Christ break Bread in Figure, or Remembrance of his Body:  
Ergo, saith M. harding, Christ's Body is there present, under the Form of Bread. Such regard hath he to the simplicity of the people. Certainly Ephrem saith not, neither that the Forms, or Shows be broken: nor that the same Forms be Figures of Christ's Body: nor that Christ's Body is presently in them contained. And therefore M. harding in his guileful construction of the same hath included great untruth.   

M. harding. The .5. Division.  
Again by the same words he signifieth, 
The breaking of Accidents is a Figure.  that outward breaking to be a certain holy Figure, and representation of the Crucifieinge of Christ, and of his Blood shedding. which thing is with a more clearness of words set forth by S. Augustine, In sententijs prosperi. 
De Con. Dist 2. Can. Dum frangitur.  Dum frangitur Hostia, dum Sanguis de Calais in ora Fidelium funditur, quid aliud quàm Dominici Corporis in Cruce immolatio, eiusque Sanguinis de Latere effusio designatur? Whiles the Host is broken, whiles the Blood is powered into the mouths of the faithful, what other thing is thereby showed, and set forth, than the sacrificing of Christ's Body on the Cross, and the shedding of his Blood out of his side? And by so doing the commandment of Christ is fulfilled, Do this in my Remembrance.   

The B. of Sarisburie.  
Here hath M. harding found out a new kind of Figures, far differing from all the rest. The breaking of the Accidents, saith he, is a token of the breaking of Christ's Body: and this he thinketh himself well able to prove by certain words of S. Augustine. Wherein notwithstanding he find but small help in the text, (for S. Augustine maketh no manner mention, neither of any Real, or fleshly Presence, nor of breaking of Forms, or Accidents) yet is he somewhat relieved by the Gloze. 
De Conse. dist. ●. Cum frangitur. in Glosa.  For the words thereof are these, Secundum hoc dices, Ipsa Accidentia frangi, & dare sonitum: according to this thou shalt say, that the very Accidents, and Shows are Broken, and give a Crack. Thus we see, there is no inconvenience so great, but these men can well defend it.  
But S. Augustine saith, Sanguis in ora Fidelium funditur: Ergo, saith M. harding, Christ's Blood is there Present. I marvel much, where M. harding learned this strange Logic. For S. Jerome saith in like sort, 
Hieronym. in Psalm. 147.  Quando audimus Sermonem Domini, Caro Christi, & Sanguis eius in auribus nostris funditur: When we hear the Word of God, the Flesh of Christ, and his Blood is powered into our ears. Will M. harding conclude hereof by his new Logic, that, when we hear God's word, Christ's Flesh, and Blood are Really Present? Here once again, I must do thee, good Reader, to understand, that a Sacrament, according to the Doctrine of S. Augustine, beareth the name of that thing, whereof it is a Sacrament. And for example he saith, 
Augustin. Epist▪ 23.  Sacramentum Sanguinis Christi secundum quendam modum Sanguis Christi est. The Sacrament of Christ's Blood, after a certain manner (of speech) is the Blood of Christ. Again he saith in the same Epistle, Consepulti sumus Christo per Baptismum: 
Roman. 6.  Non ait, Sepulturam significamus: 
Colossen. 3.  sed prorsus ait, Consepul●i sumus. Sacramentum ergo tantae rei, non nisi eiusdem rei vocabulo nuncupavit. We are buried together with Christ by Baptism: He saith not, We do Signify our Burial: but he saith plainly, We are Buried together. therefore S. Paul would not call the Sacrament of so great a thing, but only by the name of the thing itself. Likewise he saith, 
Augustin. in Leviticum, quaest. 57  Solet ●es, quae Significat, eius rei nomine, quam Significat, nuncupari. Non dixit, Petra Significat Christum, sed, tanquam hoc esset, quod utique per Substantiam non erat, sed per Significationem. The thing, that Signifieth, is commonly called by the name of that thing, that it Signifieth. S. Paul saith not, The Rock Signified Christ, but, The Rock was Christ, as if the Rock had been Christ in deed. Yet was it not so in Substance, and in deed, but by way of Signification. Thus therefore saith S. Augustine: Whiles the Sacrament is broken, and the Sacrament of Christ's Blood, (which is called Blood) is powered into the mouths of the Faithful, what thing else is thereby showed, but the offering up of Christ's Body upon the Cross, and the shedding of his Blood from his side? Therefore S. Augustine saith, 
Augustin. in Psalm. 20.  Ita facit nos moveri, tamquam videamus Praesentem Dominum in Cruce: So it causeth us to be moved, even as though we should see our Lord Present on the Crosse. This is S. Augustine's undoubted meaning. These things considered, the weight of M. hardings argument will soon appear. For thus he reasoneth: The renting of Christ's Body, and the shedding of his Blood is expressed in the Mysteries: Ergo, Christ's Body is there Really present under Shows, and Accidents.   

M. harding. The. 6. Division.  
That it may further appear, that these words Figure, Sign, Image, Token, and such other like sometimes used in ancient writers, do not exclude the truth of things exhibited in the Sacrament, but rather show the secret manner of thexhibiting: amongst all other, the place of Tertullian in his fourth book contra Marcionem, is not to be omitted, specially being one of the chief, and of most appearance, that the Sacramentaries bring for proof of their Doctrine.  
Tertullians' words be these: Acceptum Panem, & distributum Discipulis suis, Corpus suum illum fecit, Ho est Corpus meum dicendo, id est, Figura Corporis mei. The Bread, that he took, and gave to his Disciples, he made it his Body, in saying, This is my Body, that is, the Figure of my Body.  
The double taking of the word (Sacrament) afore mentioned, remembered, and consideration had, how the Sacraments of the New Testament comprehend two things, (191) (
The .191. Untruth. Four untruths together paker up in one. ) the outward (1) Visible forms that be (2) Figures, Signs, and Tokens, and also, and that chiefly, a Divine things under them (3) according to Christ's promise (4) covertly contained, specially this being weighed, that this most Holy Sacrament consisteth of these two things, to wit, of the Visible Form of the outward Elements, and the Invisible Flesh and Blood of Christ, that is to say, of the Sacrament, and of the thing of the Sacrament: Tertullian may seem to speak of these two parts of the Sacrament jointely in this one sentence. 
This is Vanitas Vanitatum.  For first he speaketh most plainly of the very Body of Christ in the Sacrament, and of the meruailouse turning of the Bread into the same. The Bread (saith he) that he took, and gave to his Disciples, he made it his Body. Which is the Divine thing of the Sacrament. Then forthwith he saith, that our Lord did it by saying, This is my Body, that is, the Figure of my Body. By which words he showeth the other part, the Sacrament only, that is to say, 
Holy outward Accidents.  that Holy outward Sign of the Form of Bread, under which Form Christ's Body, into the which the Bread by God's power is turned, is contained: which outward Form is verily the Figure of Chris●● body present, which our Lord under the same contained delivered to his Disciples, and now is likewise at that Holy Table to the faithful people delivered, where the order of the Catholic Church is not broken.   

The B. of Sarisburie.  
If this place of Tertullian be the chief, and of greatest appearance for the Sacramentaries, as M. harding saith, I marvel it is so coarsely answered.  
The words be both very few, and also very plain. But with this copious Commentary of M. hardings glozing, it will be very hard for the Reader, to find out any part of Tertullians' meaning. I will first open the occasion of the writing, and then lay forth the Words. That done, I doubt not, but the sense will stand clear, and easy of itself.  
Martion the Heretic, against whom Tertullian wrote, held, and maintained this error, That Christ received of the Blissed Virgin, not the very Nature, and Substance, but only the outward Forms, and Shows of Man's Body. Out of whose springs M. harding, and the rest of that side, as it may appear, have drawn their Doctrine of Accidents standing without Subject. This fond Heresy Tertullian reproveth by this reason:  
A Figure of a Body, presupposeth a very Natural Body: For of a Show, or a Fantasy, there can be no Figure.  
But Christ gave unto his Disciples a Figure of his Body:  
Therefore, it must needs follow, that Christ had a very Natural Body.  
As every part of this Argument is true, so the proportion, and form of the same importeth a necessary sequel in reason. The words stand thus, Acceptum Panem, 
Tertullian. contra Marcionem. li. 4.  & distributum Discipulis, Corpus suum illum fecit, Dicendo, Hoc est Corpus meum, id est, Figura Corporis mei. Figura autem non esset, nisi Veritatis esset Corpus. Coeterum vacua res, quae est Phantasma, Figuram capere non potest. Christ taking the bread, and distributing it to his Disciples, made it his Body, sa●einge, This is my Body: That is to say, This is a Figure of my Body. But a Figure it could not be, unless there were a Body of a truth, and in deed. For a void thing, as is a fantasy, can receive no Figure. These words are plain of themself: and if truth only might suffice, would require no long Exposition.  
Now, good Reader, mark well M. hardings considerations touching the same: and thou shalt see, the Darkness of Egypt brought in, to clear the shining Sun. first he saith, The Accidents, and Shows may well be the Sacrament. Yet again he saith, Christ's Body itself may be the Sacrament. Thirdly he saith, Tertullian joineth these two senses jointely both together. And so by his cunning he hath found out two Sacraments, in one Sacrament. All this is M. hardings Gloze. For there is not one word thereof in the Text, neither of Accidents, nor of Christ's Body as being a Sacrament of itself: nor of this combining● of two Sacraments both in one. M. harding saith, Tertullian speaketh of a marvelous turning: But Tertullian speaketh no such word, neither of Miracle, nor of turning. M. harding saith, Tertullian speaketh of Holy Outward Forms: But Tertullian not once nameth any kind of Forms. By M. hardings report, Tertullian saith, Under these Holy Forms Christ's Body is Really Present:  
But Tertullian himself speaketh nothing of any Presence. All these petite Gloss M. harding hath devised of his own, as if it were lawful for a Catholic man, to examine the Old learned Fathers upon the Rack, and to make them speak, what him listeth.  
Tertullian only saith thus, Christ took Bread, and made it his Body: And because these words seemed doubtful, and might be diversely taken, he openeth his own meaning in this wise: This is my Body: That is to say, A Figure of my Body. And touching this word, Fecit, in what sense it is used in the Holy Fathers, I have spoken at large before in the tenth Article, and the second Division. Yet a little more to open M. hardings folly in this behalf, whereas in these two several Propositions, Hoc est Corpus, and, Hoc est Figura, this pronoun, Hoc, as Tertullian useth it, hath relation only to one thing, as if he would say, This Bread is my Body: and This Bread is a Figure: M. harding, to make up this New Construction, contrary both to Tertullians' mind, and also to the Natural course of the words, imagineth the same pronoun, Hoc, in the first place to Signify one thing, and in the second place to Signify an other thing: As if Tertullian in the former clause had written thus, Hic Panis, This Bread is my Body: and in the second thus, Haec Accidentia, These Accidents are a Figure of my Body. And so, where as these two Propositions should sound both one thing, the one being only a declaration of the other, by M. hardings Exposition, they are made to sound two diverse things, the one nothing like unto the other. Thus M. harding useth the Ancient Fathers, in like sort, as they say, Procustes the cruel Giant was wont in old times to use his Prisoners: If they be longer, than his measure, he choppeth them shorter: If they be to short, he racketh them longer.  
And where he saith, The Sacraments of the New Testament Contain Covertly under them the thing itself, that they Signify, and that according to Christ's promiss, verily this saying Covertly containeth a great untruth. For, as he is not able to allege any Ancient learned Father, that ever once mentioneth this privy, and secret being under such covert, so is he not able to show, that Christ ever made him any such promiss touching the same. And, notwithstanding Baptism be a Sacrament of the New Testament, yet contrary to M. hardings New Decree, it containeth not Covertly, and Really the thing, that it Signifieth. True it is, the New Sacraments of Christ's Institution are plainer, and clearer, than the Old: as the Gospel is plainer, and clearer, than the Law. But the things Signified are no more contained in the one, then in the other. Therefore S. Augustine saith, 
Augustin. in Psalm. 77.  Idem in Mysterio illorum Cibus, & noster. The Spiritual meat, that they had in the Old Law, and the Spiritual meat that we have in the Gospel, in a Mystery is all one.  
And again, 
Augustin johan tracta. 26.  Spiritualem escam comederunt eandem, quam nos. They did eat the same Spiritual meat, that we eat. And the whole difference between the Sacraments of the Old Testament, and the Sacraments of the New, he openeth thus, 
August. ad Petrum Diaconum. ca 19  In illis Sacrificijs, quid nobis esset donandum, Figuratè significabatur: In hoc autem Sacrificio, quid nobis iam donatum sit, evidenter ostenditur. In illis Sacrificijs praenuntiabatur Filius Dei pro impijs occidendus: in hoc autem pro impijs annuntiatur occisus. In the Sacrifices of the Old Law, it was signified under a Figure, what thing should be given unto us: but in this Sacrifice it is plainly showed, what thing is already given unto us. In the Sacrifices of the Old Law, it was showed by a Figure, that the Son of God should be slain for the wicked: But in this Sacrifice it is declared, that he hath been already slain for the wicked. Such differences the Old Fathers find between these Sacrifices: but of M. hardings Containing, or covert they know nothing.  
The reason, that M. harding can gather hereof, standeth thus: Tertullian saith, The Sacrament is a Figure of Christ's Body: Ergo, Christ's Body is therein Co●uertly Contained under the Accidents.   

M. harding. The .7. Division.  
That Tertullian in this place is so to be understanded, we are taught by the great learned Bishop S. Augustine, and by Hilarius, who was Bishop of Rome next after Leo the first. S. Augustine's words be these: 
A Bastard Authority in S. Augustine's name.  Corpus Christi & veritas, & Figura est. Veritas, dum Corpus Christi & Sanguis in virtute Spiritus Sancti ex Panis & vini substantia efficitur. 
De Conse● dist 2. canon. Vt●●● sub Figura.  Figura verò est quòd exterius sentitur. The Body of Christ is both the Truth and the Figure. The truth, whiles the Body of Christ and his Blood, by the power of the holy Ghost, is made of the 
* Christ's Body of the Substance of Bread.  Substance of Bread and Wine. And it is the Figure that is with outward sense perceived.  
Where S. Augustine here saith the Body and Blood of Christ to be made of the Substance of Bread and Wine, beware thou unlearned man, thou think them not thereof to be made, as though they were newly created of the matter of Bread and Wine, neither that they be made of Bread and Wine, 
M. harding shunneth his twne Doctor.  as of a matter: but that where Bread and wine were before, after Consecration there is the very Body and Blood of Christ borne of the Virgin Marie, and that in Substance, in sort and 〈◊〉 to our weak reason incomprehensible.   

The B. of Sarisburie.  
These words are Bastard, and misbegotten, as nothing resemblinge, neither the sense, nor the words of S. Augustine, but rather contrary to them both. They are alleged only by certain late writers, as namely by Gratian, by Peter Lombarde, and by Algerius, as other things also be without any great choice, or judgement. Only S. Augustine, upon whom they are fathered, and therefore should best know them, knoweth them not. How be it, by what so ever name we may call this New doctor, M. harding findeth him so far, and so rank of his side, that he is feign to check him of to much ri●t, and to call him back. Beware, thou unlearned Man, saith he, if thou take not very good heed, this New Doctor, whom I call S. Au●ustine, w●l deceive thee. This Augustine saith, Christ's Body is made of the Substance of Bread: But say thou, Christ's Body is not made of the Substance of Bread. This Augustine saith twice together in one place, Christ's Body is created: but he was not well advised, what he said: Therefore say thou, Christ's Body is not created: believe not this Augustine's words: he saith one thing, and thinketh an other. Thus this Doctor is set to School. But it may well be doubted, whether we ought to give more credit to this young S. Augustine, that cannot tell his own tale, or to M. hardings Commentary, that goeth so far beside the Te●te.  
If these words be false, why doth M. harding here allege them? Why are they not rectified, either by Gratian, or by the Gloze, or at least by some note in the Margin? And why are they published for a Rule of our Faith? If they be true, why should we shun them? Or why should we beware, and take heed of them, specially being uttered without Figure, or Metaphor, or Heat of Speech?   

M. harding. The .8. Division.  
The words of Hilarius the Pope utter the same doctrine: 
Intus. Foris.  Corpus Christi quod sumitur de altari, Figura est, dum Panis & Vinum videtur extra: 
Dist. ●. Canon. Corpus Christi.  veritas autem, dum Corpus Christi interius creditur. The Body of Christ, which is received from the Altar, is the Figure, whiles Bread and Wine are seen outwardly: and it is the truth, whiles the Body and Blood of Christ are believed inwardly.   

The B. of Sarisburie.  
These words of Hilary are partly answered before. His meaning is this: The Bread, that we see with our senses, is the Figure: but the very Substance of the Sacrament, that thereby is Signified, is the Body of Christ in Heaven. The Bread is received with our Bodily mouth: The Body of Christ only with our Faith.  
And thus these two words, Extra, and Interiùs, which Hilary useth, have relation to our Mouth, and to our Faith: 
Extrà Interiùs.  and so to the Sacrament, that is Present before us, and to the Body of Christ, that is at the Right Hand of God. And in this sense S. Augustine saith, Aqua exhibet Forinsecùs Sacramentum Gratiae: 
Augustin. Epis●▪ 23.  & Spiritus operatur Intrinsecus Beneficium Gratiae. The Water outwardly showeth the Sacrament of Grace: and inwardly the Spirit worketh the benefit of Grace. And to come near to the words of Hilary, S. Augustine again saith, 
Augustin. Epis●▪ 50.  Habent Foris Sacramentum Corporis Christi: sed rem ipsam non tenent Intus, cuius est illud Sacramentum.  
outwardly they have the Sacrament of Christ's Body: but Inwardly they have not the thing itself, whereof that thing is a Sacrament. Further we may say, that Christ's Body is in the Sacrament itself, understanding it to be there as in a Mystery. But to this manner of Being there is required, neither Circumstance of place, nor any Corporal, or Real Presence. So Chrysostom saith, 
Chrysost. in Psalm 44.  Oleum Visibile in Signo est: Oleum Inuisibile in Sacramento est. Oleum Spirituale Intus est: Oleum Visibile Exteriùs est. The Visible Oil is in a Token: the oil Invisible is in a Sacrament. 
Paulinus a● Cytherium. Augustin. in Quaesti. super Exod. li. 2.  The Spiritual Oil is within: the Visible Oil is Without. So Paulinus writeth to Cytherius, In suarum literarum Corpore, Paulus Magister adfuit: Paul the Teacher was present in the Body of his Letters. So S. Augustine, Nowm Testamentum absconditum erat in Lege: The New Testament was hidden in the Law. So the Ancient Father Origen, In vestimento podêris erat Vniversus Mundus: 
Origen. Per● Archon. li. 2.  The whole World was in the priests ●onge gown. So Chrysostom, In Scriptures insertum est Regnum Dei: The Kingdom of God is enclosed in the Scriptures. So Paulinus writing unto S. Augustine, In hoc Pane Trinitatis soliditas continetur: 
Chrysost. in Opere imperfecto ca 23.  In this Cake the perfection of the Holy Trinity is contained. I use purposely the more examples in this behalf, for that I see, many of simplicity are deceived, thinking, 
Inter Epist. 35. Augustini, Epist. 35.  that one thing cannot possibly be in an other, unless it be contained in the same Presently, Really, and in deed. Yet it is written in that fond Council of Nice the second, Qui Imaginem Imperatoris videt, in ea Imperatorem ipsum contemplature: He, that seeth the emperors Image, 
Concil. Nicen. ●  in the same seeth the Emperor himself. Likewise saith Prudentius, Legis in effigy Scriptus per aenigmata Christus: 
Action. 6.  Christ written by Figures in the Show of the Law.  
Therefore M. hardings error herein standeth in over gross understanding of these words, Extra, and Interiùs. For by the Former he can conceive nothing else but Accidents: by the later, nothing but Christ's Body under the same secretly hidden: which was never any part of this Holy Father's meaning.   

M. harding. The .9. Division.  
Thus the Fathers call not only the Sacrament, but also the Body and Blood of Christ itself in the Sacrament, sometimes the truth, sometimes a Figure: the truth, that is to wit, the very and ●rue Body and Blood of Christ: a Figure, in respect of the manner of being of the same there present, which is Really, and Substantially, but Invisibly under the visible form of the outward Elements. And so Tertullian meaneth by his, That is the Figure of my Body, as though Christ had showed by the word (Hoc) that which was Visible, 
A miserable shift. By this exposition how can Christ's Body itself be a Figure?  which verily is the Figure of the Body, right so as that which is the Invisible inward thing, is the truth of the Body. Which interpretation of Tertullian in deed is not according to the right sense of Christ's words, though his meaning serve not from the truth. For where as our Lord said, This is my Body, he meant not so, as though he had said, the outward form of the Sacrament, which here I deliver to you, is a Figure of my Body under the same contained, 
Tertullian understands not Christ's words.  for as much as by these words, Hoc est, he showed not the Visible form of Bread, but the Substance of his very Body, into which by his Divine power he turned the Bread. And therefore (192) none of all the Fathers ever so expounded those words of Christ, but contrariwise, 
The .192. Untruth, notorious. For M. Harding knoweth, that all the old Fathers expounded it so.  namely Theophylacte, and Damascene. He said not saith Theophylacte, This is a Figure, but This is my Body. The Bread, nor Wine, 
In Matth●● ca 26. li. 4. ca 14.  (meaning their outward Forms) saith Damascene, 
* outward forms▪ and Accidents are Christ's Body itself.  is not a Figure of the Body and Blood of Christ: Not so, in no wise. But it is the Body itself of our Lord Deificated, sith our Lord himself saith, This is my Body, not the Figure of my Body, but my Body: and not the Figure of my Blood, but my Blood, etc.   

The B. of Sarisburie.  
Here is imagined an other strange kind of Figures. For Christ's Body itself is now become a Figure. But Hilarius saith, Figura est, quod extrà videtur: The Figure is that, is seen outwardly. And S. Augustine saith, Signum est, quod speciem ingerit òculis. 
De Consecrat. Dist. 2. Corpus. Augustin. de Doctrina Christiana. li. 2. ca 1. M. harding Contrary to himself.  A Sign is a thing, that offereth a sight unto the eyes. Wherefore, by M. hardings judgement, Christ's very Body appeareth outwardly, and is seen in the Sacrament with our Corporal eyes. If so, how then is it there secretly, as he said before, and under covert? If not, how then can it be called a Figure? In confessing the one, he must needs deny the other. If Christ's Body be a Figure, it is not in covert: If it be in covert, it is not a Figure.  
He will say, The Accidents, and shows are Figures of Christ's Body there hidden. And again, The same Body so Invisibly hidden, is a Figure of that Body that died Uisibly upon the Crosse. Thus, where as others may not once name any Figure in these cases, it is lawful for M. harding, to heap Figure upon Figure: and that not such Figures as have been used by any the Ancient Fathers, but such as he himself for a shift can best devise.  
Tertullian, saith M. Harding, supposeth, that Christ, when he had the Bread in his hand, and said, Hoc, This, showed only the Visible Accidents, and Forms of Bread, as if Christ had said, This Whiteness, this roundness, this Breadth, this Lightness etc. is my Body: By which skilful construction it must needs follow, that Christ had a Body made of Accidents.  
How be it, (saith M. harding) this Interpretation of Tertullian in deed is not according to the right sense of Christ's words. Hereby it appeareth what affiance M. harding hath in the judgement of this learned Father. After so many fair words, he beginneth utterly to mislike him, and concludeth in the end, that he wrote, he knew not what: and took upon him to expound Christ's words, and yet understood not, what Christ meant: and that, not in any deep Allegory, or other Spiritual, or secret meaning, but even in the very Literal Sense, and outward sound of Christ's words. And thus Tertullian is charged, not only with Ignorance, but also with Presumption.  
But if, as M. harding saith, Tertullian understood not Christ's meaning, what if some man would likewise say, M. harding understandeth not Tertullians' meaning? And what if the simple Reader understand not M. hardings meaning? It were to much to say further, M. harding understandeth not his own meaning. verily Tertullian not once nameth any one of all these M. hardings strange Fantasies, neither Form, nor Accident, nor Visible, nor Invisible, nor Outward Element, nor Secret Presence, nor Really, nor Substantially, nor I know not what. He wrote, and meant plainly in these cases, as others the learned Fathers wrote, and meant.  
And touching the words of Christ, This is my Body, he saith not, These Shows, or Accidents of Bread, as M. harding full unadvisedly expoundeth him, but, this Bread is my Body. Wherein he hath the consent both of the Scriptures, and also of the Ancient Doctors of the Church. S. Paul saith (Not the outward Form, 
1 Corin. 10. Irenaeus li. 4. ca 34.  or Accident, but) The Bread, that we Break, is the Participation of Christ's Body. Irenaeus saith, Panis, in quo Gratiae actae sunt, est Corpus Domini. The Bread, wherein thanks are given, is the Body of the Lord. Origen saith, 
Origen. in Mat. Tractatu. 12.  Dominus Panem Discipulis dabat, dicens, Hoc est Corpus meum. Our Lord gave Bread unto his Disciples, saying, This is my Body. So S. Cyprian, Vinum fuit, quod Sanguinem suum dixit. It was Wine, that he called his Blood. 
Cyprian. li. 2. Epist. 3.  So Chrysostom, Christus, cùm hoc Mysterium tradidit, Vinum tradidit. Christ, when he gave this Mystery, he gave wine. 
Chrysostom in Matthae hom. 83 Cyrillus in johannem. li. 4. ca 14.  Likewise Cyrillus, Christus Fragmenta Panis dedit Discipulis. Christ gave fragments, or pieces of Bread to his Disciples. Thus Tertullian understood, and expounded the words of Christ. Wherefore it is great folly, to charge him with this new imagination of Accidents, and so unadvisedly, and without cause to reprove him, for speaking that, he never spoke. By these we may the better judge of M. hardings own Exposition. For thus he saith, When Christ said, Hoc, This, he showed not forth the Visible Accident, or Form of Bread, but his very Natural Body. It appeareth, that M. harding, either little considereth, or not much regardeth his own words. For all the rest of his side hold for most certain, that their Transubstantiation is not wrought, before the uttering of the last Syllable. Which thing notwithstanding, M. Harding contrary to a● his fellows (I will not say, contrary to himself) saith, that the Bread is turned into Christ's Body, only at the utterance of the first Syllable. And so by this New Divinity, Christ's Body is made Present, and the Sacrament is a Sacrament, before Consecration: & all is ended, before it be begun: which in M. hardings Schools, not long sithence, was counted an error above all errors: which to shift, they were feign to devise, Individuum Vagum.  
Again, if this pronoun, Hoc, have relation to Christ's Body, then must we of force by M. hardings Fantasy, thus expound the words of Christ: This is my Body: that is to say, My Body, is my Body: Which Exposition of M. hardings, 
In. 4. Sen. quae. 3.  D. Holcote saith, is vain, and peevish, and to no purpose.  
And, where as M. Harding saith, None of all the Old Fathers ever expounded these words of Christ by a Figure, I marvel, he can so boldly utter, and publish so great untruth without blushing. For he knoweth right well, that scarcely any one of all the Old Fathers ever expounded it otherwise.  
Damascene, and Theophylacte, are very Young Doctors, in comparison of them, that we may justly call Old: as standing far without the compass of the first six hundred years, and otherwise fraught with great errors, and sundry follies. Therefore I think it not amiss, for shortness of time, to pass them by. Yet by the way, let us a little view M. hardings Logic. Thus he teacheth us to reason: Tertullian by this pronoun, Hoc, understood the outward Accident, or Form of Bread: Ergo, Christ's Body itself is a Figure.   

M. harding. The .10. Division.  
And the cause, why Tertullian so expounded these words of Christ, was, that thereby he ●ight take advantage against Martion the heretic, as many times the fathers in heat of disputation do handle some places, not after the exact signification of the words, but rather follow such way, as serveth them best to confute their adversary. Which manner not reporting any untruth, S. Basile doth excuse in the setting forth of a disputation, not in prescribing of a Doctrine. As he defendeth Gregorius Neocaesariensis against the Sabellians, 
Epist. 64.  for that in a contention he had with Aelianus an Ethnic, to declare the Mysteries of the Trinity, he used the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in steed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the learned men, that be well seen in the Fathers, know, they must use a discretion, and a sundry judge between the things they writ Agonisti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, by way of contention or disputation, and the things they utter, Dogmatic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, by way of setting forth a doctrine, or matter of Faith. Neither in that contention did Tertullian so much regard the exact use of words, 
Tertullian regardeth not the exact use of his words.  as how he might win his purpose, and drive his adversary, denieing that Christ took the true Body of man, and that he suffered death in deed, to confess the truth, which he thought to bring to pass, by deducing of an argument from the Figure of his Body, which consisteth in that, 
O folly. What needed him to prove this by a Figure, if he had thought, that Christ's Body itself was Really present?  which is visible in the Sacrament, to prove the verity of his Body. And therefore in framing his reason by way of illation he saith, Figura autem non esset, nisi veritatis esset Corpus. There were not a Figure, unless there were a Body of truth, or a very Body in deed.   

The B. of Sarisburie.  
Here M. harding courteously diviseth a ●auourable excuse for Tertullian, not thinking it best, being so Ancient a Father, and so near to the Apostles time, utterly to condemn him of Folly. He uttered all this (saith he) in heat of contention, rashly, and unadvisedly, and understood not what he said, neither had any great regard to the exact use of his words. How be it, Tertullian not only spoke these words upon the sudden, but also leisurely, and with study wrot● them: and yet afterward quietly perusing, and considering the same, was never able to espy this fault.  
But, that such cases of heat may sometimes happen, we have over good trial in M. harding: whom, as it now appeareth, contention hath caused, so many ways, and so far to overreach the truth, and to have so small regard, to that he writeth. S. Ambrose 
Ambrosi. in. 2. ad Timotheus .2.  saith, Apostolus impudoratos appellat eos, qui contentionibus nituntur: Necesse est enim, ut contentio extorqueat aliquid, imò multa, quae dicantur contra conscientiam: ut intus in animo perdat, foris victor abscedat: Non enim patitur se vinci, licet sciat vera esse, quae audit. The Apostle calleth them impudent, that hold by contention. For it cannot be chosen, but that contention must force a man to say some thing, or rather many things, against his Conscience: that he lose in his mind within, to the intent outwardly he may seem to have the victory. For he will not suffer himself to be conquered: no, although he know, the things, that he heareth, be never so true. afterward being thus carried away with contention, 
Lactan. Videri volunt, non tantiòm cum venia, sed etiam cum ratione peccare.  and more regarding their own Reputation, than the Truth of God, as Lactantius saith, they seek reasons, and shifts, to colour their error. So Seneca writeth of the Poet ovid, Non ignoravit vitia sua, sed amavit: He was not ignorant of his own faults, but rather had a fancy to them.  
touching Gregorius Neocaesarien●●s, S. Basiles excuse is good. So S. Augustine writing against the Pelagians, seemeth sometime, to lean to far to the contrary, and to become a Manichée: as also writing against the Manichées, he seemeth sometimes to be a Pelagian. 
●asili. Epist. 41.  The like S. Basile writeth of one Dionysius, that contending over earnestly against the Heretic Sabellius, seemed to fall into the contrary Heresy.  
Thus the holy Fathers in the sway of Disputation, use oftentimes to enlarge their talk above the common course of truth: but specially when they entreat of the Nature, & effect of the Holy Sacraments: to th'end to withdraw the eyes of the people from the Sensible, & Corruptible Creatures, that they see before them, to the contemplation of things Spiritual, that be in Heaven. In this sort S. Chrysostom saith, 
Chrysostom. in johan. ●om. 4●.  Figimus dentes in Carne Christi: We fasten our teeth in the Flesh of Christ. And again, 
Chrysost. de Beato Philogonio.  Videmus Dominum nostrum in Cunis iacentem, & fascijs involutum. We see our Lord lying in his Cradel, and swathed in bands. And again, Turba circumstans rubet Sanguine Christi: 
Chrysost. de Sacerdotio. li. 3.  The company standing about is made red with the Blood of Christ. Likewise again he saith, Hic Sermo Sanguine infectus omnes aspersit: These words being stained with Blood, have sprinkled all men. 
Chrysost. ad Hebraeos hom. 16  So likewise S. bernard, Totum Christum desidero videre, & tangere: & non id solùm, sed accedere ad Sacrosanctum eius Lateris vulnus, ost●um Arcae, quod factum est in Latere, 
Bernard. De amore Dei. ca ●.  ut totus intrem usque ad Cor jesu. I desire to see whole Christ, and to touch him: and not only so, but also to come to the Holy Wound of his side, which is the door, that was made in the side of the Ark: that I may wholly enter even unto the heart of jesus. Thus the Holy Fathers have evermore used upon occasion to force, and advance their words above the tenor of common speech.  
Now mark, good Christian Reader, how handsomely M. harding applieth these things unto his purpose. Certainly Tertullian in these words, even by M. hardings own judgement, enlargeth nothing, nor useth any such contentious, or fiery speech over, and above the Truth: but rather contrariwise he a●●teth, & minisheth, as much as he possibly may, of the Truth. For the thing, that M. harding saith, Is Christ's very Natural Body, Tertullian saith, It is a Figure of Christ's Body: 
Hoc est, Figur● Corporis met.  The thing, that in deed, and undoubtedly is the Substance of Bread, that Tertullian, by M. hardings Exposition, calleth a Show, or Accident of Bread: To be short, that thing, wherein resteth all thing, Tertullian 〈◊〉 Conclusion maketh nothing. Yet M. harding favourably excuseth him, for that he wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as did Gregorius Neocaesariensis: and therefore through heat of Contention seemeth somewhat to overreach the truth. Thus he, that calleth Christ's Body a Figure: Substance, Accident: and abaseth his talk, and speaketh less, than he should do, by M. hardings Divinity, amplifieth, enlargeth, overreacheth, and speaketh more, than he should do. It is a very narrow hole, that these men will not seek, to shift out at.  
Origen expounding these words, 
Origen in Leuiti. Homi. 7.  unless ye eat the Flesh of the Son of man, etc. saith thus, It is a Figure. S. Cyprian saith, 
Cypri. de unctione Chrisma.  Significa●a, & Significantia ijsdem nominibus censentur. The things that Signify, and the things, that be Signified, are counted both by one name. S. Jerome saith, 
Hieronym in Matthae. ca 26.  Christ represented the Verity of his Body. S. Augustine saith, 
August. in Psal. 3.  Christ delivered to his Disciples the Figure of his Body. Gelasius calleth the Sacrament Similitudinem, & Imaginem, A Similitude, and an Image of Christ's Body. S. Basile calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Sampler: Dionysius calleth it Signum, A Token. S. Ambrose useth all these words together, Imago, Figura, Typus, Similitudo, Significatur. An Image, a Figure, a Token, a Likeness, it is Signified. Time will not suffer me to reckon up the rest. 
Celasius contra Eutychem.  For to this purpose, and with such words they writ all, and none otherwise. And must we needs believe, upon M hardings report, that all these Fathers spoke in such heat, 
Basil. in Liturgia.  and in such fury of contention, and had no manner regard to the exact use of their words?  
Truly, 
Dionys. Ecclesi. Hierar. ca 3.  as it is said before, Tertullian wrote gravely, and soberly, and without any token of impatient heat, and that not lightly, or slenderly, touching the matter with one hot word, 
Ambros. de Sacrament. Et de ijs. qui initiantur.  or two, as it is here supposed, but clearly proving the same by a Substantial, and full Conclusion. For, to prove against Martion the Heretic, that Christ had the very Substance, and Nature of a man's Body, he useth this reason: A Figure presupposeth the Verity of a thing, whereof it is a Figure: But Christ at his last Supper gave to his Disciples the Figure of his Body: Therefore Christ had in deed (not a Fantasy, or a Show) but a Natural, and a very Body. The force hereof standeth upon this ground, that a Fantasy, or Show can bear no Figure. And in this sort some think S. Paul said, 
1. Cor. 8.  Idolum nihil est, An Idol is nothing. Thus S. Augustine saith, 
Augustin. Epist. 23.  unless Sacraments had a certain Likeness of things, whereof they be Sacraments, than no doubt, they were no Sacraments. Thus Leo, Gelasius, and other Old Father's reason against the Heretic Eutyches. Likewise Chrysostom reproveth the Old Heretics Ualentinus, Manicheus, and Martion. 
Chrysost. in Matthae. homi. 83.  Thus he writeth, Quoniam isti, eorumque sequaces, negaturi erant hanc dispensationem (Christi in Carne) ideò nos in Memoriam Passionis semper reducit per hoc Mysterium: ut nemo, modò ne sit insanus, seduci possit. Because these Heretics, and others their disciples, would deny this dispensation (of Christ in the Flesh,) therefore by this Mystery he putteth us evermore in Remembrance of his Passion, that noman, unless he be mad, can be deceived. And immediately before he useth these words, which I have else where alleged: Si mortuus Christus non est, cuius Symbolum, ac Signum hoc Sacrificium est? If Christ died not (as these Heretics say,) than whose Sign, and whose Token is this Sacrifice? In like manner Tertullian reasoneth against Martion, not ignorantly, or blindly, as M. harding saith, but directly, and orderly, and according to the Words of Christ.  
But, if Tertullian had then been persuaded of this Privy, and Secret Presence, that here is imagined, and nevertheless would have left the same, and grounded his whole proof upon a Figure, than had he, not only been ignorant, and presumptuous, as here M. harding maketh him, but also a traitor to his own cause. For, if he had granted this New Fantasy, that the Accidents in the Sacrament stand alone without any Subject, then had he concluded fully with Martion the Heretic, and most directly against himself. For thus would Martion conclude upon the same: The Bread in the Sacrament is Fantastical, That is to say, It seemeth Bread, and is none: Even so the Body of Christ was Fantastical: For it seemed a Body, and was none.  
Thus M. harding, and Martion the Heretic, build both together upon one foundation.   

M. harding. The .11. Division.  
And, where as Tertullian useth this word Figure, in this place, it is not to be understanded▪ such as the Figures of the Old Testament be, as though it signified the shewing of a thing to come, or of a thing absent, which is wont to be set against the truth, as contrary to the same: but it is such a kind of Figure, as doth cover the truth present, and so as it were joined with the truth, (193) 
The .193. Untruth. For it is never so taken in the New Testament.  as it is wont to be taken in the New Testament, where is showeth rather the manner of a thing to be exhibited, then that it taketh away the truth of presence of the thing, which is exhibited. For else concerning the truth of Christ's Body in the Sacrament, if any man doubt, what opinion he was of, he showeth himself plainly so to judge of it, as ever hath been taught in the Catholic Church. Whereof he giveth evidence in many other places: But specially in his second book to his wife, exhorting her not to marry again to an Infidel, if she overlived him, lest if she did, she should not have opportunity to observe the Christian Religion, as she would. Speaking of the blessed Sacrament, which was then commonly kept of devout men, and women in their houses, and there in times of persecution received before other meats, when devotion stirred them, he saith thus: Shall not thy husband know, what thou eatest secretly before other meat? And if he know it, he will believe it to be bread, (194) 
The .194. Untruth, standing in manifest, and wilful Corruption.  not him, who it is called. The Latin is recited before. I omit many other places, which show him to acknowledge Christ's Body in the Sacrament, because I would not be tedious, which verily by no wreastinge can be drawn to the signification of a mere Figure.   

The B. of Sarisburie.  
One Cloud more M. harding throweth in, to dim, and shadow the Day light. He casteth doubts, lest some man would make this Holy Mystery 〈◊〉 Figure of the Old Testament. But it is known even unto children, that it is a Sacrament of Christ's institution in the Gospel, like as also is the Sacrament of Baptism.  
But the difference bitwéene the Sacraments of the Old Testament, and of the New standeth not in containing, or covering, as it is here surmised, but in the Order, and Manner, and Evidence of shewing. Which difference S. Augustine 
Augusti. contra Faustum. lib. 9 cap. 14.  openeth in this sort: Sacramenta Legis fuerunt promissiones rerum complendarum: nostra sunt indicia rerum completarum: The Sacraments of the Old Law were promises of things to be performed: Our Sacraments are Tokens of things, that already be performed. 
August. contra literas Petiliani lib. 2. cap. 37.  Again, Lex, & Prophetae Sacramenta habebant praenuntiantia rem futuram: Sacramenta nostri temporis venisse testantur, quod illa venturum praedicabant: The Law, and the Prophets had Sacraments shewing before a thing, that was to come: But the Sacraments of our time do witness, that the thing is already come, that by those Sacraments was signified. 
Augustin. in johan. tract 26.  And again, Sacramenta judaeorum in Signis diversa fuerunt à nostris: in rebus autem Significatis paria: The Sacraments of the jews, in outward tokens were divers from ours: but in the things Signified they were equal, and one with ours. Likewise again he saith, 
August de F●de ad Petrum ca 19  In illis Carnalibus victimis Figuratio fuit Carnis Christi, quam pro nostris peccatis fuerat oblaturus: in isto autem Sacrificio est Gratiarum actio, & Commemoratio Carnis Christi, quam pro nobis obtulit: In those fleshly Sacrifices there was a Signification of the Flesh of Christ, which he had to offer for our sins: But in this Sacrifice there is a thanksgiving, and a Remembrance of the Flesh of Christ, which he hath already offered for us.  
The New Fantasy of Being present Secretly, or under covert, is answered before.  
And where as, for further proof of Tertullians' mind herein, M. harding hath here alleged certain words of his unto his wife, understand thou, good Reader, that wilfully he hath of purpose corrupted the same, the rather to mislead thy simplicity. True it is, that the Unfaithful, that knoweth not Christ, if he happen to see the Bread of the Holy Mysteries, will judge no further of it, but that he seeth. But what it meaneth, or Signifieth, or unto what end it is appointed, he knoweth not. But the Bread of the Sacrament, by Christ's Institution, is Spiritual, and Heavenly Bread, even as the Water of Baptism is Spiritual, and Heavenly Water. Which thing, as Tertullian saith, the Infidel cannot see. But M. harding, having small regard to his Readers judgement, hath witingely falsified his Translation, changing this Article, It, into, Him, Only of his own particular wilfulness, contrary to all others, Old, or New: yea contrary to his own Fellows. Of whom one Translateth the same in this wise: And if he know it, he believeth it to be Bread, and not that, which it is said to be. No man may be bold to work such open Corruption, but M. harding. For, where as Tertullians' words be plain, Si scierit maritus tuus, Panem esse credet, non illum (Panem) qui dicitur: If thy husband know it (being an Infidel) he will believe it to be (bare) Bread, but not that (Bread) that it is called, M. harding thought it better to Translate it thus, He will believe it to be Bread, but not Him, Who it is called: As if it were the person of a man.. This dealing, and the whole understanding of Tertullians' mind, is opened more at large in the first Article, and in the seventeenth Division. Certainly, false Translation maketh no sufficient proof.  
Now mark thou, good Christian Reader, into how many, and how narrow straits M. harding hath cast himself, to avoid the force of these few plain words of Tertullian, Hoc est Figura Corporis mei: This is a Figure of my Body. First, the Outward, and, as he calleth it, the Holy Form of Bread is the Figure of Christ's Body, 
Holy Accidents.  Invisibly hidden under the Accidents.  
secondly, the same Body so hidden, and Invisible, is a Figure of Christ's Body Visible. Thirdly, Tertullian, as it is here presumed, understood not the very Grammatical, and Literal sense of Christ's words. Fourthly, the same Tertullian was carried away with heat, and contention, and either knew not, or cared not, what he said. Fifthly, by this New Exposition he is made to join with Martion the Heretic, against whom he writeth, and so to conclude directly against himself. I pass over the fantasteinge of Forms, Accidents, Outward Elements, Miraculous Changes, Secret Presences, and other like forced Terms, whereof Tertullian knoweth none. To be short, M. harding with his strange Construction, and Martion the Old Heretic hold both by one Principle.  
It were far better, for a man, that meant truth, to leave these unsavoury, and unsensible Gloss, and simply, and plainly to expound the Words of Christ, as this Ancient Learned Father expoundeth them, Hoc est Corpus meum, Hoc est, Figura Corporis mei. This is my Body, that is to say, This is a Figure of my Body. 
De Conse. dist. 2. Hoc est. In Glosa.  So shall Tertullian agree both in Sense, and Words, with all the Old Catholic writers, and Doctors of the Church: So shall he agree with the Common Gloze noted in the Decrees: Vocatur Corpus Christi: id est, Significat Corpus Christi: It is called the Body of Christ: 
Maximus in Ecclesi. hierar. Cap. 3.  that is to say, It signifieth the Body of Christ. So shall he agree with Maximus the Greek Scholiast upon Dionysius, Signa sunt haec, non autem Veritas: These be Tokens, but not the Truth itself. To conclude, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tertullian. contra Marcionem lib. 1.  so shall Tertullian agree with himself: For thus he writeth: Christus non reprobavit Panem, quo ipsum Corpus suum repraesentavit: Christ refused not Bread, wherewith he Represented his own Body.   

M. harding. The .12. Division.  
The like answer may be made to the objection brought out of S. Augustine, Contra Adimantum Manichaeum ca 13. Non dubitavit Dominus dicere, Hoc est Corpus meum, cùm tamen daret Signum Corporis sui. Our Lord sticked not to say, This is my Body, when notwithstanding he gave the Sign of his Body. 
A miserable shift. S. Augustine hath no regard, what he say.  For this is to be considered, that S. Augustine in fighting against the Manichees, oftentimes useth not his own sense, and meaning, but those things which by some mean, how so ever it were, might seem to give him advantage against them, so as he might put them to the worst, as he witnesseth himself in his book De bono perseverantiae, Ca 11. & .12.   

The B. of Sarisburie.  
S. Augustine, saith M. harding, in the chafe, and rage of Disputation sometimes forgot himself, and uttered his words unadvisedly: and not only that, but also afterward published the same his unadvised speech in open writing unto the world, as a man seeking only to conquer his Adversary: but whether by right, or by wrong, by truth, or by falsehood, he had no care. But, O gentle, and easy Heretics, that upon such proofs would so lightly yield unto S. Augustine. Easy also be these Catholics, that in so childish Gheasses will give credit to M. harding. Certainly, S. Augustine for his mildness, and sobriety, both in Disputation, and also otherwise, hath the praise above all others. Neither doth there appear in that whole book against Adimantus any token to the contrary. Some part of their variance grew upon occasion of these words, Sanguis est Anima: The Blood is the Soul. For declaration whereof S. Augustine without any manner Heat of Contention, that may appear, saith thus: Ita Sanguis est Anima, quemadmodum Petra erat Christus: So is the Blood the Soul, even as the rock was Christ. And in the same Chapter he joineth these three sentences all together. The Blood is the Soul, The Rock was Christ, And, This is my Body: as being all both of like meaning, and also of like manner of utterance. S. Augustine never knew any of these M. hardings lately invented Holy forms, or Covertes, or Secrecies. But in most plain wise he saith, 
Augustin. contr● Adimantum ca 12.  Dabat Signum Corporis sui: Christ g●ue a Token of his Body: agreeing therein both with himself, and also with all other Ancient Catholic Fathers. But if M. Harding, not shewing us any suspicion, or token of inordinate Heat in that Reverend Master of the Church of God, 
Ambrose De Noah & Arc●▪ ca 25.  may tell us only of himself, that he was thus unadvisedly carried away with vehemency of Disputation, and tempest of talk, Then may he also easily dispatch all other the Ancient Learned Fathers, and say, what so ever they wrote, that liketh not him, they wrote in a Rage, and in their Furies. But if S. Augustine were alive, he would rather say, That M. harding were somewhat blown away with the winds, and waves of contention, and had much forgotten himself, and talketh in his Heats, he knoweth not, or careth not, what. S. Ambrose upon occasion expounding these words, saith thus, Cùm Sanguinem hoc loco Animam diceret, utique significavit, aliud esse Animam, aliud Sanguinem: When Moses in this place called the Blood the Soul, doubtless he meant thereby, that the Blood is one thing, and the Soul an other, (notwithstanding he seem by words to make them one.) Even so likewise may we say, When Christ uttered these words, This Bread is my Body, he meant, that the Bread is one thing, and his Body an other, notwithstanding the words seem to sound otherwise.   

M. harding. The .13. Division.  
Gregory Nazianzene Oratione 4. in Sanctum Pascha, shewing difference between the passover of the Law, which the jews did eat, and that which we in the New Testament do eat in the Mystery of the Sacrament, and that which Christ shall eat with us in the life to come, in the Kingdom of his Father, uttereth such words, as whereby he calleth that we reeive here, a Figure of that shallbe received there. Caeterum iam Paschae fiamus participes, Figuraliter tamen adhuc, etsi Pascha hoc veteri sit manifestius▪ Siquidem Pascha legal, audenter dico, Figurae Figura erat obscurior: at paulò post illo perfectius & putius fruemur, cum verbum ipsum biberit nobiscum in regno patris nowm, detegens & docens, quae nun● mediocriter ostendit. Nowm enim semper existit id, quod nup●r est cognitum. But now (saith he) let us be made partakers of this passover, and yet but Figuratively as yet, albeit this passover be more manifest, then that of the old law. For the passover of the law (I speak boldly) was a dark Figure of a Figure: but ere it be long, we shall enjoy it more perfectly, and more purely▪ when as the word (that is, the son of God) shall drink the same new with us in the Kingdom of his Father, opening and teaching the things, that now he showeth not in most clear wise. For that ever is new, which of late is known. Where as this learned father calleth our passover, that we eat, a Figure, whereof the law passover was a Figure, terming it the Figure of a Figure, he asketh leave, as it were, so to say, and confesseth himself to speak boldly, alluding, as it seemeth, to S. Paul, or at least having fast printed in his mind, 
Heb. 10.  his Doctrine to the Hebrews: where he calleth the things of the life to come, Res ipsas, the very things themselves: the things of the new Testament, Ipsa●● imaginem rerum, the very Image of things: and the old Testament, Imaginis umbram, the shadow of the Image. Which doctrine Naz●anzene applieth to the Sacrament of the Altar. And his meaning is this, that although we be gotten out of those darkness of the law, yet we are not come to the full light, which we look for in the world to come, where we shall see and behold the very things themselves clearly, and we shall know as we are known. To be short, by his report, the Sacraments of the old Testament be but Figures, and Shadows of things to come, the Sacraments of the new Testament, not Shadows of things to come (195) 
The .195. Untruth, For this was never this Father's meaning.  but Figures of things present, which are contained and delivered under them in Mystery, but yet substantially: at the end of all, Figures in Heaven shall cease and be abolished, and there shall we see all those things that here he hidden, clearly face to face. And where Christ saith, that he will drink his passover new with us in the kingdom of his Father, Nazianzene so expoundeth that word, New as it may be referred to the manner of the exhibitinge, not to the thing exhibited. Not that in the world to come we shall have an other Body of our Lord, which now we have not, 
O folly. Nazian. speaketh not of the Sacrament, but of perfection and imperfection of knowledge.  but that we shall have the self same Body, that now we have in the Sacrament of the Altar in a Mystery, but yet verily, and substantially, after an other sort and manner, and in that respect new. For so had without Mystery, or coverture in clear sight, and most joyful fruition, it is new in comparison of this present knowledge.  
Thus the word Figure reporteth not always the absence of the truth of a thing, as we see, but the manner of the thing either promised, or exhibited: that for as much as it is not fully and clearly seen, it may be called a Figure. So of Origen it is called Imago rerum, 
In Psal. 38. hom. 2.  an Image of the things, as in this place. Si quis verò transire potuerit ab hac umbra, veniat ad imaginem rerum, & videat adventum Christi in Carne factum, 
This place is not ●●el applied: for these words pertain nothing to the Sacrament.  videat ●um pontificem offerentem quidem & nunc patri hostias, & postmodum oblaturum, & intelligat haec omnia imagines esse Spiritualium rerum, & corporalibus officijs Coelestia designari. Imago ergo dicitur hoc, quod recipitur ad praesens, & intueri potest humana natura. And if any man (saith he) can pass and depart from this shadow, let him come to the image of things, and see the coming of Christ made in Flesh, let him see him a Bishop that both now offereth Sacrifice unto his Father, and also hereafter shall offer. And let him understand, that all these things be Images of spritual things, and that by bodily services heavenly things be resembled, and set forth. So this, which is at this present received, and may of man's nature be seen, is called an Image. In this saying of Origen this word Image, doth not in signification diminish the truth of things, so as they be not the very things in deed, for the things that Christ did in Flesh, were true things: but when they are termed the Image of things, thereby is signified, so far as the condition and nature of man can behold, and see them.  
This is most plainly uttered by Oecumenius a Greek writer, upon these words of S. Paul to the Hebrews. 
Hebr. 10.  Non ipsam imaginem rerum, not the Image itself of things, Id est, veritatem rerum, that is, the truth of things, saith he, and addeth further: Res appellat futuram Vitam, imaginem autem rerum, Euangelicam politiam, umbram verò vetus testamentum. Imago enim manifestiora ostendit exemplaria: adumbratio autem imaginis obscurius haec manifestat, nam haec veteris testamenti exprimit imbecillitatem. The sense of which words may thus be uttered in English. S. Paul calleth the life to come, the things: and the ordinance or disposition of the things in the Gospel, he calleth the Image of things: and the old Testament, he nameth the shadow of the image of things. For an Image showeth samplars more manifest: but the adumbration or shadowing of the Image showeth these things but darkly, for this doth express the weakness of the old Testament. 
Nothing of the Sacrament.  By this place of Oecumenius we see, that although it be proper to an Image to exhibit the truth of things, and therefore by interpretation he saith, Imaginem, id est, veritatem, the Image, that is, the truth: yet the proper and right taking of the word, signifieth the way, or manner of a thing to be exhibited, not the thing itself: that what the Image hath less than the thing itself, it is to be understanded in the manner of exhibitinge, not in the thing itself exhibited.  
Hitherto we have brought examples to declare, that the words, figure, and Image, signify the truth of things exhibited in deed, though in secret, and privy manner.   

The B. of Sarisburie.  
These three Fathers Nazianzene, Origen, and Oecumenius, cost M. Harding no great study. He found them word by word, alleged before in Doctor Steeven Gardiner. Neither do they any wise further his purpose, touching● either his outward Forms, and Accidents: or else his Privy, and Secret Presence. But he knoweth, that the very names of Old Doctors, although they say nothing, may suffice to lead the ignorant.  
The meaning of these three Fathers was only to show the difference, 
The law and the Gospel.  that is between the three states, The jews under the Law, The Christians in the Gospel, and the Saints in the life to come. All which three states are one offspring of Abraham, one People, one Church, one Inheritance: all calling upon, and glorifieinge the name of God, and of his Son jesus Christ. Therefore S. Augustine saith, 
Augustin. ad Asellicum Epist. 200.  The people of Israel under the Law were very Christians: and the Christians in the Gospel are very Israelites. All be it, he addeth, Non oportet illud nomen in consuetudine Sermonis retinere: In common use of speech we may not continue that name. Again he saith, 
Augustin. contra 2. Epist. Pelagian. li. 3. ca 4.  judaei nondum nomine, sed re ipsa erant Christiani. The jews although not in name, yet in deed were very Christians, Likewise Eusebius saith, All the jews, from Abraham upward until Adam, were in deed Christian men: all be it they were not named so. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  So likewise Epiphanius saith, The Faith of Christ was ever from the beginning of the world.  
The Substance of these three states is one: the difference standeth only in quality, or proportion of more, or less. The jews saw Christ in the Law: The Christians see Christ in the Gospel: The Blissed Saints see Christ in Heaven. The jews saw Christ darkly, 
Epiphan. li. 1. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as in a shadow: The Christians see Christ, as in an Image lively portrayed: The holy Saints see Christ in Heaven expressly, and perfitly without Image or Shadow, face to face. Christ, that is seen, is all one: the difference is only in the seers: of whom some see in a dark Shadow: some in a perfit Image: and some in the clear Light. And yet none of them without the sight of Christ. And as the jews were in a Shadow, in comparison of that Brightness of Light, that we see now: even so are we likewise in a Shadow, in comparison of that Light, that we hope for, and is to come. And thus Origen, Nazianzene, Oecumen●us, and the rest of the Ancient Fathers meant, and none otherwise. Therefore M. harding may consider better, how much these Authorities make for him, to prove his Secret Fleashely Presence in the Sacrament.  
Chrysostom compareth the state of the jews, 
Chrysostom. in varijs locis in Mathae. hom. 10.  unto a Candle: and the state of the Christians, to the Brightness of the Sun. Again, he likeneth the jews to the first draft, or plat of an Image, set out only in bare lines: and the Christians unto the same Image lively filled up with all due proportion, 
Chrysost. in dictu● Apostoli, Patres nostri omnes, etc.  and resemblance, and furniture of Colours. Irenaeus compareth the jews to the sowing of the seed: and the Christians to the harvest, and reaping of the Corne. To Conclude, S. Paul compareth the jews to a Child, and the Christians to a full perfit man. 
Irenaeus li. 4. ca 42.   
By all these Examples it appeareth, that the Substance is one, & the difference standeth only in More, and Less. 
Calat. 4.  The jews had the same light, although not in like quantity: The same Image, 
1. Corinth. 13.  although not with like furniture: The same Corn, although not grown to like ripeness: They were the same person, although not in like perfection of age. Thus much, to open the difference bitwéene the Law, and the Gospel: which was one part of these Father's meaning.  
The like difference we may find between the state of the Gospel, and the state of the life, that is to come. For although the things be one, yet the fruition of the same is not one: and in respect of that abundance of Glory, that we look for, all that we have, and enjoy already, is but a Figure. And therefore S. Augustine saith, 
Augustin. contra Faustum lib. 12. ca 20.  Cùm Christus tradiderit Regnum D●o, & Patri, in illa perspicua contemplatione incommutabilis Veritatis, nullis Mysterijs Corporalibus indigebimus. When Christ shall have delivered the Kingdom to God, and the Father, in that plain contemplation of the unchangeable Truth, we shall need no Bodily Mysteries.  
Likewise he wrtteth of the Sacrament of Baptism: Vngimur modò in Sacramento: & Sacramento ipso praefiguratur quiddam, 
Augustin. in Psalm. 26.  quod futuri sumus: & illud, nescio quid, futurum ineffabile desiderate debemus, & in Sacramenio gemere: ut in ●a re gaudeamus, quae Sacramento praemonstratur. We are now anointed in a Sacrament: and in the Sacrament itself there is a thing foresignified, that we shallbe: and the same unspeakable thing, that is to come, we ought to desire, and to mourn for it in the Sacrament, that we may rejoice in that thing, that is signified in the Sacrament.  
So S. Basile, 
Basilius in Psal. 45.  Etiam nunc justus bibit Aquam illam viventem: verùm eam posthac largi●s bibet, ubi cooptatus fuerit in Civitatem Dei. Nunc quidem bibit in speculo, & in enigmate, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  per brevem comprehensionem Obseruationum Divinarum. Tunc autem flumen universum recipiet: Even now the just man drinketh that Living Water. But after this, when he shallbe received into the City of God, he shall drink it more abundantly. Now he drinketh as in a Seeingeglasse, or in a riddle, by a small understanding of heavenly things: but then he shall swallow●●owne the whole stream.  
In this sense Nazianzene saith, 
Gregori. Nazianzen. in S. Pascha Oratio. 4.  The Ecclesiastical policy of the jews, compared with the Gospel of Christ, is a Figure of a Figure. In this sense Origen saith, 
Origen. in Psal. 38. Homil. 2.  The coming of Christ in the Flesh, and the offering of himself upon the Cross, (the force of which oblation continueth still) and all, that our Nature can conceive of the same, is but an Image, in comparison of those Spiritual things, that we look for. And here understand thou, good Reader, that Origen in this place speaketh of Christ's coming, and appearing in the Flesh: & not one word of the Sacrament. For thus he saith, Veniat ad Imaginem rerum, & videat adventum Christi in Carne factum: Let him come to the Image of things, and see Christ's coming in the Flesh. This Image Oecumenius very well expoundeth, Veritatem rerum, that is, The truth, and performance of things, 
Oecumenius ad Hebraeos. ca 10.  that were promised under a shadow to the jews. In like sort Chrysostom expoundeth the same words: 
Chrysost. ad Hebraeos. Ca 10.  Lex habuit umbram futurorum bonorum, non ipsam imaginem rerum: hoc est, non ipsam Veritatem. The Law had a Shadow of good things to come, but not the Image of the things, that is to say, not the truth itself. He calleth the Gospel the truth itself, not in respect of Christ's Secret Being in the Sacrament, unto which fantasy M. Harding driveth all this long talk, but only in respect of Christ's Incarnation, as it is plain by that immediately followeth: Donec enim quis velut in pictura circunducat colores, Vmbra quaedam est: 
Chrysost. ad Hebraeos. Ca 10. Coloss. 2.  cùm verò flores ipsos colorum induxerit, & imposuerit, tunc Imago efficitur. A picture, until the Painter lay on his colours, is but a Shadow: but the fresh colours being laid on, it is an Image. So S. Paul calleth the Law the Shadow, and Christ the Body. And in this consideration Athanasius saith, 
Athanasius De Communi essen. P. Fi. & Spir. S. Augustin in Psalm. 73.  evangelium est Dei Verbi Domini jesu Christi Praesentia, ad humani generis salutem Incarnati. The Gospel is the Presence of our Lord jesus Christ, which is the Word of God, Incarnate unto the Salvation of Mankind. And therefore S. Augustine saith, Nostra Sacramenta dant Salutem: judaeorum Sacramenta promittebant salvatorem: Non quòd iam acceperimus vitam aeternam, sed quòd iam venerit Christus, qui per Prophetas pronuntiabatur. Our Sacraments do give salvation: The Sacraments of the jews promised a savour. I speak not this, for that we have already attained everlasting life, but for that Christ is already come, that was pronounced by the Prophets.  
Out of these Father's words M. harding reasoneth in this wise: The Brightness of the Gospel is but a Figure, in Comparison of that Brightness, that is to come: Ergo, Christ's Body is secretly hidden under the outward Forms, and Accidents of the Sacrament.  
How be it, it may soon appear unto the discrete, and indifferent Reader, that in all these words there is no manner mention, neither of Secrecy, nor of Presence, nor of Absence, nor of Forms, nor of Elements, nor of Accidents, nor, in express words, of any Sacrament. Nazianzene, notwithstanding he mai● seem to touch the Sacrament of Christ's Body, yet in deed he speaketh only of the Spiritual Food of the knowledge of God, and not of the Sacrament: as it is plain both by the place itself, and also by the words, that immediately follow after. The words, that went before, are these: Christus bibet nobiscum Nowm Vinum in Regno Patris. Christ will drink with us New Wine in the Kingdom of his Father. The words, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that follow, are these: Quis est hic porus, & quae est haec oblectatio? Nostra quidem, Discere: illius verò, Docere. Doctrina enim etiam docenti alimenti instar est. What is this Drink, and what is this Pleasure? Of our part, it is to Learn: of Christ's part, it is to Teach. For Doctrine even unto him, that teacheth, is a kind of meat.  
It is very much for M. Harding, thus to conclude his imaginations of the Sacrament, by these Fathers, that speak not one word of the Sacrament. Touching that, is here alleged of secret, and Privy Being, the Catholic Fathers do confess that Christ is in the Sacraments of the New Testament, as he was in the Sacraments of the Old. 
Augustin. De utilitate Poenitentiae.  So S. Augustine saith, Quicunque in Manna Christum intellexerunt, eundem, quem nos, Cibum Spiritualem manducaverunt: As many, as in Manna understood Christ, fed of the same Spiritual Bread, that we feed of. Again he saith, 
Augustin. in johan. tract. 45.  Videte ergo, Fide manente, Signa variata. Ibi Petra Christus: Nobis Christus, quod in Altari Dei ponitur: Behold, the Faith standing one, the Signs, or Sacraments are changed. There the Rock was Christ: Unto us that thing is Christ, that is laid upon the Altar. As Christ is now here: so was Christ then there. And as Christ is now in the Bread: so was Christ then in the Rock: and none otherwise. But what can be so plain, as that Nazianzene himself writeth, whom M. harding hath chosen specially for his Author? 
Nazianzen. in Oration. Cum postea, quae contra Maximum▪ etc.  These be his words: Pellent me ab Altaribus. At ego novi aliud Altar, cuius ea omnia, quae nunc videntur, exemplaria tantùm sunt: non manu, aut ascia elaboratum: Mentis opus est, & Contemplationis ascensus. Ibi astabo, & acceptabilia offeram, Sacrificium, Oblationem, & Holocausta: quae tantò praestantiora sunt, quàm ea, quae nunc aguntur, quantò Veritas potior est, quàm Vmbra. They will drive me from the Altars, or Communion Tables. But I know an other Altar, whereof all the things, that are now seen, are but Samplars: not wrought by hand, or instrument. It is the work of the mind, and the Elevation of the heart. There will I stand, and offer up acceptable Sacrifices: Which so far exceed the Sacrifices, that are made here, as the Truth exceedeth a Shadow.   

M. harding. The .14. Division.  
Certain fathers use the words, 
De Con. D●st. 2. can. Vtrum sub Figura.  Signum, & Sacramentum, that is, Sign, and Sacrament, in the same signification. S. Augustine. In Libro Sententiarum Prosperi, saith thus, Caro eius est, quam forma Panis opertam in Sacramento accipimus: & Sanguis eius, quem sub vini specie & sapore potamus: Caro videlicet Carnis, & Sanguis est Sacramentum Sanguinis: Carne & Sanguine, utroque Inuisibili, Spirituali, Intelligibili, Signatur visibile Domini nostri jesu Christi Corpus, & palpabile, plenum gratia omnium virtutum, & Divina Maiestate. It is his Flesh, that we receive covered with the Form of Bread in the Sacrament, and his Blood, that under the shape and savour of wine, we drink. Sooth Flesh is a Sacrament of Flesh, and Blood is a Sacrament of Blood: by the Flesh, and the Blood both Invisible, Spiritual, intelligible, our Lord jesus Christ his visible and palpable Body, full of the grace of all virtues, and Divine Majesty is Signified, or, as it were, with a Sign noted.  
In these words of S. Augustine, we see the flesh of Christ called a Sacrament of his flesh, and the Blood a Sacrament of his Blood, in as much as they be covered with the Form of Bread and Wine, yet verily, and in Substance present: And likewise he letteth not to call this Verity or Truth of the things themselves thus covertly exhibited, a Sign of Christ's Visible, and Palpable Body: so that the naming of a Sign doth not import a separation from the Truth, but showeth a distinct manner of the Truth exhibited: And therefore according to the Truth of the manner of exhibitinge, it is not the Flesh of Christ, but the Sacrament of the Flesh of Christ, for that the Flesh doth not exhibit itself in his own shape, but in a Sacrament. 
covered.    

The B. of Sarisburie.  
In this saying of S. Augustine M. harding seemeth specially to note these three words, Forma, Operta, and invisibilis: which being answered, I hope the force of his collection will soon appear. first, if M. harding will say, that this word, Forma, must needs be taken for the outward Show, and Appearance of Bread, then must he needs fall into a great inconvenience, and become either a Patron, or a Scholar of the Old Heretic Martion, who upon the very same word erected his Heresy: and of these words of S. Paul, Forman servi suscepit, reasoned then, as M. harding doth now, Ergo, Christ had nothing else, but the outward Form, and Appearance, or Shape of a Man's Body. But it is known to the Learned, that as well among the Philosophers, as also among the Old Catholic learned Fathers, these words, Forma, and Species, are taken, not only for the outward Appearance, but also for Nature, and Substance if self. So S. Jerome imagineth Christ to say, 
Hieronym. in Ose●. li. 3. ca 11.  Declinavi ad eos deserens Regna Coelorum, ut cum eis vescerer, assumpta Forma Hominis: I went down unto them, leaving the kingdoms of Heaven, that I might eat with them, having received the Form of man.. I leave S. Augustine, S. Ambrose, and other like Authorities. This matter is proved more at large in the tenth Article, and sixth Division. By these ●ewe it may appear, that this word, Forma, importeth, not only a Show, but also the very Substance of the Bread.  
In the second word, Operta, which signifieth covered, M. harding witingly dissembleth his own learning, & would seem not to know the manner, & nature of all Sacraments: which is, to offer one thing outwardly unto our senses, and an other inwardly to our mind. Hereof there is sufficiently spoken before, in the second, 
Chrysostom. in Matthae. hom. 83. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and Eighthe Division of this Article. Chrysostom saith, In Sensibilibus Intelligibilia nobis tradidit. In Sensible, and Outward things, Christ hath given us things Spiritual. And for Example he addeth, Sic & in Baptismo: So it fareth in the Sacrament of Baptism. Thus S. Augustine saith, The godly of the Jews understood Christ in their Mann●. In like sort Origen speaketh of the letter of the Scriptures, 
Augustin. de utlitate Poenitentiae: In Manna Christum intellexerunt.  Corpora Prophetarum colunt posita in Libris, & Literis, quasi in quibusdam Sepulchris. They honour the Bodies of the Prophets laid in their Books, and Letters, as if it were in certain Graves. So S. Augustine, Sensus in Litera manet, & per Literam vindetur: The Sense lieth in the Letter, and by the Letter it is seen. So Nicolaus Cabasilas, Spiritus celatur in Litera: The Spirit of God is hidden in the Letter. I think, M. harding in these speeches will not necessarily require any Corporal, or Real Presence. 
Origen in Matthae. Tractat. 26.  Thus S. Gregory saith, Christus in se ipso immortaliter, & incorruptibiliter vivens, iterum in hoc Mysterio moritur. Christ living in himself immortally, and without Corruption, dieth again in this Mystery. 
Augustin. de Spiritu & anima. ca 2.  Whereupon the Gloze saith, Moritur, id est, Mors eius Repraesentatur: Christ dieth, that is to say, his Death is represented. Now, as Christ dieth in the Sacrament, so is his Body Present in the Sacrament. 
Nicolaus Cabasilas.  But Christ dieth not there Really, and in deed: Therefore Christ's Body is not there Really, and in deed.  
I thought it needful to use the more Examples in this behalf, 
De Conse. dist. 2. Quid sit Sanguis.  for that this place of S. Augustine 
August. de Spiritu & litera. ca 15.  seemeth to carry the greatest force of all others. But as S. Augustine saith here, Christ's Body is hidden under the Form, or Kind of Bread, even so he saith, Gratia Dei in Veteri Testamento velata latebat: The Grace of God lay hidden in the Old Testament. Even so S. Gregory saith, 
Gregori. in prologo in Cantica.  Vt palea frumentum, sic Litera tegit Spiritum: As the Chaff hideth the Corn, so the Letter hideth the Spirit. 
Invisibly.  Even so again S. Augustine saith, 
August de Baptismo contra D● natistas. li. 1. c. 15.  In Veteri Testamento occultabarur Nowm. The New Testament was hidden in the Old. But he expoundeth himself, Occultabatur, id est, occultè Significabatur. It was hidden, that is to say, it was secretly Signified. And thus by S. Augustine's own Words, and exposition we may likewise say, Caro Christi Operta, id est, occultè Significata: Christ's Flesh, is privily hidden, that is to say, as S. Augustine expoundeth it, ●t is privily Signified.  
Thus the Sacrament of Christ's Flesh, which, according to the Doctrine of S. Augustine, beareth the name of that thing, that it Signifieth, is called Christ's Flesh, Invisible, Spiritual, and only to be conceived by understanding. For the whole work hereof pertaineth, 
August. de Con. dis. 2. Vt quid.  not unto the mouth, or teeth, as S. Augustine saith, but only to Faith, and Spirit. And therefore the same S. Augustine expounding these words of Christ, Who so eateth of this Bread, shall not die, saith thus: 
Augustin. in johan. tractat. 26.  Quod pertinet ad Virtutem Sacramenti, non quod pertinet ad visibile Sacramentum. Qui manducat intus, non foris: qui manducat in cord, non qui premit dente. That pertaineth to the Effect, and Virtue of the Sacrament, not that pertaineth to the Visible Sacrament. He that eateth inwardly, not outwardly: that eateth with his heart, not that presseth with his teeth. Likewise he saith of Moses, Aaron, and Phinees, and others the Faithful of that time: Visibilem cibum (Manna) Spiritualiter intellexerunt. Spiritualiter esurierunt, Spiritualiter gustaverunt. They understood Manna, that Visible meat, Spiritually: they hungered it Spiritually: they tasted it Spiritually. By these words, Intus, Inwardly: In Cord, in the heart: Spiritualiter, Spiritually, S. Augustine expoundeth the meaning of this word, Inuisibiliter, Invisibly. Therefore Chrysostom saith, 
Chrysost. 1. Corin. homi. 7.  Mysterium appellatur, quia aliud videmus, aliud credimus. Nam huiusmodi est Mysteriorum nostrorum natura. It is called a Mystery, because we see one thing, and believe an other. For such is the Nature of (Baptism, and our lords Supper, which are) our Sacraments, or Mysteries. So saith S. Ambrose, 
Ambros. de Spiritu Sancto li. 3.  as is alleged before: The Water of the Holy font hath washed us: the Blood of Christ hath redeemed us: Alterum igitur Inuisibile, alterum Visibile Testimonium, etc. The one Witness is Invisible, the other is Visible. So the old Father Origen saith, 
Origen. in L●cam homi. 24.  S. john's Baptism was Visible: but Christ's Baptism is Invisible.  
As it is the Mystery of Baptism, so is it also in the Mystery of Christ's Body. As Christ's Blood is Invisible, wherewith we are washed, so is Christ's Flesh Invisible, wherewith we are feed. And as this Invisible washing in Christ's Blood, representeth unto our minds the Blood of Christ, that was Uisibly shed for us: so the Flesh of Christ, that is Eaten Invisibly, representeth unto us that Very Flesh of Christ, that was Uisibly, and Sensibly nailed, and torn upon the Crosse. And thus S. Augustine's meaning may well stand upright, without any New Secrecy, or Real, or fleshly Presence.   

M. harding. The .15. Division.  
And therefore in an other place he writeth thus, 
De Con. Dist. 2. Hoc est quod dicimus.  Sicut ergo Coelestis panis, qui Caro Christi est, suo modo vocatur Corpus Christi, cum re vera sit Sacramentum Corporis Christi, illius, videlicet, quod Visibile, quod Palpabile, mortale in Cruce positum est, vocaturque ipsa immolatio Carnis, quae Sacerdotis manibus fit, Christi Passio, Mors, Crucifixio, non rei veritate, sed significant Mysterio: Sic Sacramentum Fidei, quod Baptismus intelligitur, Fides est. As the heavenly Bread (saith S. Augustine), which is the Flesh of Christ, in his manner is called the Body of Christ, when as in verte deed, it is the Sacrament of Christ's Body, even of that which is visible, which is palpable, and being mortal was put on the Cross, and the sacrificing itself of his Flesh, which is done by the priests hands, is called the Passion, the Death, the Crucifieinge of Christ, not in truth of the thing, but in mystery signifying: So the Sacrament of Faith, which is understanded to be Baptism, is Faith. By heavenly Bread he understanded not wheaten Bread, 
Heavenly Bread.  but that heavenly meat, which he saith to be the Flesh of Christ, and this far he affirmeth the truth of his Flesh itself, 
The .196. Untruth. For, this Heavenly Bread must needs be taken for the Sacrament, as it shall appear.  which he saith to be called, Suo modo, in his manner, the Body of Christ: as who should say, whose truth notwithstanding, if ye behold on the behalf of the manner of exhibitinge, in very deed it is a Sacrament of Christ's Body, which is in visible shape, so as he speaketh of Christ's Body, that hath suffered.   

The B. of Sarisburie.  
Here M. harding allegeth good matter against himself. For by these words S. Augustine saith, The Bread is so Christ's Body, as the breaking of the same Bread is Christ's Death. But the breaking of the Bread is not Really, and in deed the Death of Christ: wherefore it followeth that the Bread is not Really, or in deed the Body of Christ. And where as M. Harding seemeth to stay altogether upon these two words, Coelestis Panis, thinking that thereby is meant only the Supernatural Bread of Christ's very Body, it may like him nevertheless to understand, that, not only Christ's very Body, but also the Sacrament itself, may well be called, Coelestis Panis, Heavenly Bread, for that it is a Sacrament of that Heavenly Bread. 
Gregor. Nyssen. de Sancto Baptismate. Ambros. de Sacramen. l●. 2. c. 5. Dionys. Eccle. Hier. cap. 2. cyril. in johan. lib ca 10  So Gregorius Nyssenus calleth the Water of Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Divine, or Heavenly Bath. So S. Ambrose calleth the words of Baptism, Verba Coelestia, Heavenly Words. So Dionysius calleth the Oil Consecrate, Divinissimum Oleum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Cyrillus calleth Manna, Spiritual Bread. Thus he saith, Quomodo est Manna Panis Angelorum Spiritualis? Quia, quod Vmbra Veritatis erat, Veritatis nomine in Spiritu appellavit. How is Manna called the Spiritual Bread of Angels? That thing, that was a Shadow of the Truth, in Spirit, or Spiritually, he uttered by the name of the Truth itself, And albeit only Christ's very Body itself be in deed that heavenvly Bread, yet in these words of S. Augustine, it cannot in any wise so be taken, as to the learned, and discrete Reader it may soon appear. For first S. Augustine saith, That Heavenly Bread, whereof he speaketh, is a Sacrament. But the very Body of Christ cannot in any respect be called a Sacrament, as it is easy to understand. For a Sacrament by S. Augustine's Definition is, Signum Visibile, A Sign, or a Token, that may be seen. But the Body of Christ, that M. harding imagineth to be Present, cannot be seen: For S. Augustine saith, it is Spiritual, and Invisible. Hereof it necessarily followeth, that the very Body of Christ cannot in any wise be called a Sacrament: And therefore is not that kind of Heavenly Bread, that is here mentioned by S. Augustine.  
Moreover S. Augustine saith, The same Heavenly Bread is the Body of Christ: How be it he addeth, not verily, and in deed, but, Suo modo, In a Manner, or Kind of speech. But Christ's very Body, is in deed, and verily, in all respects the Body of Christ, without any such qualifieinge, or limitation. And it were great fondness, or rather mere madness to say, The Very Body of Christ is after a certain manner, or in a sort the Body of Christ.  
These things first considered, for further understanding of S. Augustine's mind herein, I remit the reader unto the Gloze upon the same, the words whereof are these, 
De Con Dist. 2. Hoc est. In Glosa.  Coelestis Panis, id est, Coeleste Sacramentum, quod verè repraesentat Carnem Christi, dicitur Corpus Christi, sed impropriè. unde dicitur, Suo Modo: sed non ●ei Veritate, sed significant Mysterio: ut sit sensus, vocatur Corpus Christi, id est, Significat Corpus Christi. The Heavenly Bread, that is to say, the Heavenly Sacrament, which verily representeth the Flesh of Christ, is called Christ's Body, but unaptely, and unfitly. Therefore it is said, In a peculiar manner belonging unto itself: Not in Truth of matter, but by a Signifieinge Mystery: That the sense may be this, It is called the Body of Christ, that is to say, It signifieth the Body of Christ.  
But here mark thou, gentle Reader, into what strastes these men be driven. To maintain the Inconveniences, and Absurdities of their Doctrine, they are feign to say, That the very Body of Christ, is not, Rei veritate, verily, and in deed, but, Impropriè, Unaptly, and Unfitly called the Body of Christ.   

M. harding. The .16. Division.  
Again, 
In Psal. 98. In. 1 cap. Ephel.  S. Augustine saith in an other place: Non hoc Corpus, quod videtis, comesturi estis. Not this Body, which ye see, shall ye eat. 
* This place is answered before in the filth Article, and in the seven the Division.  And S. Jerome saith, Divinam & Spiritualem Carnem manducandam dari, aliam quidem ab ea quae Crucifixa est, That Divine, and Spiritual Flesh is given to be eaten, other beside that, which was Crucified. Wherefore in respect of the exhibitinge, the Flesh is divided, that in itself is but one: and the Flesh exhibited in mystery, is in very deed a Sacrament of Christ's Body visible, and palpable, which suffered on the Crosse. And thus it followeth of convenience, where as the Flesh is not the same according to the qualities of the exhibitinge, which was Crucified, and which now is sacrificed by the hands of a Priest: again, where as the Passion, Death, and Resurrection are said to be done, not in truth of the thing, but in mystery signifying: it followeth (I say) that the Flesh is not the same in qualities, so as it was on the Cross, though it be the same in substance.  
Many more authorities might be alleged for the opening of this matter, but these for this present are enough, if they be not to many, as I fear me, they will so appear to the unlearned Reader, and to such as be not given to earnest study, and diligent search of the truth. By these places it is made clear, and evident, that these Names, Figure, Image, Sign, Token, Sacrament, and such other the like, of force of their signification do not always exclude the truth of things: but do only show, and note the manner of presence. Wherefore, to conclude this maier, that is somewhat obscure to senses little exercised, the Figure of the Body, or Sign of the Body, the Image of the Body, doth note the coovertnes, and secretness in the manner of the exhibitinge, and doth not diminish any whit the truth of the presence. So we do accord with M. jewel in this Article touching the form of words, but withal we have thought it necessary, to declare the true meaning of the same, which is contrary to the doctrine of the Sacramentaries.   

The B. of Sarisburie.  
M. harding, as in his words he pretendeth great store of authorities, so in his choice he bewrayeth great want. For, to pass by the place of S. Jerome, which is answered before in the fifth Article, and .7. Division, the words of S. Augustine seem utterly to overthrow all these his gross, and fleshly Fantasies. For better understanding whereof, it is to be noted, that, when Christ had opened that Heavenly Doctrine of the eating of his Body, and Drinking of his Blood, the Capernaites hearing his words, imagined, even as M. harding now doth, that he meant a very fleshly eating with their Bodily mouths: and therefore began to be offended, and said, His speech was over hard, and departed from him. Upon occasion hereof, S. Augustine writeth thus, Ipsi erant duri, non sermo. Christus instruxit eos, qui remanserant, & ait illis: Spiritus est, qui vivificat: Caro autem nihil prodest. Verba, quae locutus sum vobis, Spiritus sunt, & vita. Spiritualiter intelligite, quod locutus sum. Non hoc Corpus, quod videtis, manducaturi estis, nec bibituri illum Sanguinem, quem fusuri sunt, qui me Crucifigent. Sacramentum aliquod vobis commendavi: Spiritualiter intellectum vivificabit vos. They were hard: Christ's word was not hard. Christ instructed them, that remained, and said unto them, it is the Spirit, that giveth life, the Flesh profiteth nothing. The words, that I have spoken, are Spirit, and Life. Understand ye spiritually, that I have spoken. Ye shall not Eat this Body, that ye see: neither shall ye drink that Blood, that they shall sheadde, that shall Crucify me. I have recommended unto you a certain Sacrament: Being Spiritually understanded, it will give you life. These words be plain of themself, and need no long construction.  
The difference, that M. harding hath devised between Christ's Body in Substance, and the self same Body in respect of qualities, is a vain Gloze of his own, without Substance. For S. Augustine saith not, as M. harding would feign have him to say, Ye shall not Eat this Body (with your bodily mouth) Quale videtis, under such Conditions, and qualities of Mortality, and Corruption, as you now see it: but, Quod videtis, that is, Yowe shall not eat the same Body in Nature, and Substance, that now ye see.  
Neither was the Body of Christ at that time, when he Ministered the holy Communion, and spoke these words to his Disciples, endued with any such qualities. For it was neither Spiritual, nor Invisible, nor Immortal: but contrariwise, Earthly, Visible, and subject to Death.  
To be short, S. Augustine speaketh not one word, neither of this Carnal Presence: nor of Secret Being under covert: nor saith, as M. harding saith, that the very Body of Christ is a Figure of Christ's Body: nor imagineth in Christ two sundry sorts of Natural Bodies: nor knoweth any one of all these M. hardings strange Collections. Thus only he saith, Non hoc Corpus, quod videtis, manducaturi estis: touching your Bodily mouth, Ye shall not Eat this Body of mine, that ye see. Of which words M. harding, contrary to S. Augustine's express, and plain meaning, as his common wont is, concludeth the contrary: Ergo, with your Bodily Mouth, ye shall eat this self same Body in Substance, that ye see.  
Now, for as much as M. harding will say, We devise Figures of our selves without cause, and that Christ's words are plain, and ought simply to be taken, as they sound, without any manner Figure, I think it therefore necessary in few words to show, both what hath leadde us, and all the Ancient Writers, and Old Doctors of the Church, thus to expound the Words of Christ: and also, how many, and how strange, and monstrous Figures M. harding with his brethren are driven to use in the Exposition of the same. And to pass over all the Old learned Fathers, which in their writings commonly call the Sacrament a Representation, a Remembrance, a Memory, an Image, a Likeness, a Sampler, a Token, a Sign, and a Figure, etc. Christ himself before all others, seemeth to lead us hereunto, both for that at the very Institution of the holy Mysteries he said thus, Do ye this in Remembrance of me: And also, for that in the sixth Chapter of S. john, speaking of the eating of his Flesh, he forewarned his Disciples of his Ascension into Heaven, and showed them, that his very Natural Flesh, fleshly received, can profit nothing.  
Moreover, it is not agreeable, neither to the Nature of a Man, Really, and in deed to eat a man's Body: nor to a man's Body, Really, and in deed, without Figure, to be Eaten. For that, S. Augustine saith, were Flagitium, & facinus: An horrible wickedness. 
Augusti. de Doctrina Christiana. lib. 3. cap. 16.  And again he saith, Horribilius est, humanam Carnem manducare, quàm perimere: & Sanguinem humanum bibere, quàm fundere: It is a more horrible thing, to eat man's Flesh, than it is to kill it: and to drink man's Blood, than it is to shed it. For this cause he concludeth, 
Augusti. contra advers. Legis & Prophetar. lib. 2. cap. 9  Figura ergo est: Therefore it is a Figure. And in like manner Cyrillus saith, Sacramentum nostrum non asseverat Hominis manducationem: Our Sacrament avoucheth not the eating of a man.  
Again, in these words of Christ we find Duo disparata, that is, two sundry terms of sundry Significations, 
Augusti de Doctrina Christiana. lib 3. cap. 16  and Natures, Panis, and Corpus: which, as the learned know, cannot possibly be Uerified the one of the other, without a Figure. By sides all this, in every of these clauses, which so nearly touch Christ's Institution, there is a Figure: To drink the Cup of the Lord, In steed of the Wine in the Cup, it is a Figure: To drink judgement: 
Cyril. contra object. Theodoreti.  judgement is a Spiritual thing, and cannot be drunken with the mouth: Therefore it is a Figure My Body, that Is given, that Is broken: in steed of, That shallbe given, and That shallbe broken, is a Figure. I am Bread: Christ Really, and in deed, was no material Bread: It is a Figure. The Bread is the Communication of the lords Body: In steed of these words, It representeth the Communication of the lords Body: It is a Figure. The Cup is the New Testament: The Cup in deed, and verily is not the New Testament: Therefore it is a Figure. In every of these Clauses M. harding must needs see, and confess a Figure: and so it appeareth, that in the very Institution of Christ's Holy Mysteries, there are used a great many, and sundry Figures: all notwithstanding, both consonant to Reason, and also agreeable to God's Holy word.  
But now, mark well, I beseech thee, good Christian Reader, how many, and what kinds of Figures, M. harding, and the rest of his company have been forced, to imagine in these cases.  
First, they say, This pronoun, Hoc, This, signifieth not, This Bread, as all the Old Writers understand it, but, Individuum Vagun, which is neither Bread, nor any certain determined thing else: but only one certain thing at large in generality.  
This verb, Est, They expound thus, Est, hoc est, Transubstantiatur: Such a Figure, as never was used of any Old author, either Holy, or Profane: or Heretic, or Catholic: or Greek, or Latin. In these words, Take ye: Eat ye: This is my Body, They have found a Figure called Hysteron Proteron, which is, when the whole speech is out of order, and that set byhinde, that should go before. For thus they are driven, to shift it, and turn it: This is my Body: Take ye: Eat ye.  
In these four words lying in order all together, He took, He Blissed, He Broke, He Gave, They imagine three sundry Figures, & expound the same in this wise: He took, the Bread: He Blissed, He transubstantiated, or turned the Bread: He broke, the Accidents, or shows: He gave, His Body. Hoc facite, Do ye this in Remembrance of me, They expound thus, Sacrifice this.  
Which also they flourish out with other Figures in this wise, Sacrifice me in Remembrance of me. In this one word, Panis, Bread, They have found a swarm of Figures. Sometimes they say, It is called Bread, because it was Bread before: Sometimes, because the Infidel taketh it to be Bread: Sometimes, because there remain still the Accidents, and Forms of Bread: Sometimes, because the same Accidents feed the Body miraculousely, as if it were Bread. Sometimes, because it is that Supernatural Bread, that came from Heaven.  
Likewise in this one word, Frangimus, or Frangitur, they have a number of Figures. For sometimes they expound it thus, The Bread, that we Break: that is, The Accidents, that we Break: Sometimes, The Bread, that we Break: That is to say, The Bread, that we take to be Broken: Sometimes, this word, Frangere, is not, to Break, but only, to make a Feast. In their Masses they say, Frangitur, id est, Frangebatur. It is Broken, That is to say, It was Broken. Sometimes they say, Frangitur, id est, videtur Frangi: It is Broken, That is to say, It seemeth to be Broken. The meaning whereof is this, Frangitur, id est, non Frangitur. It is Broken, That is to say, It is not Broken.  
In these words, Non bibam amplius de hoc fructu vitis, I will drink no more of this fruit of the Vine: The Fruit of the vine, which is a Substance, they expound, The Accidents. And to leave that miraculous Figure of all Figures, Concomitantia, whereby one is made two, and two are made one: Consider, good Reader, the strangeness of the Figures, and the wonderful shifts, that M. harding hath imagined in this little treaty, to defeat, and avoid the manifest words of the Holy Fathers. Sometimes the Forms, and Accidents are the Sacrament: Sometimes Christ's Body itself is the Sacrament: Sometimes Both together are the Sacrament: Sometimes the Bread is a Figure of Christ's Body, before Consecration: And so by mean of M. hardings Figures, there is a Sacrament, before it be a Sacrament: and a Figure, before it be a Figure. Sometimes, the Holy Accidents, and outward Holy Shows, are a Figure of Christ's Body Invisible, under them secretly contained: Sometimes the same Body Invisible, is a Figure of the Body of Christ Visible. And so there is Figure upon Figure: and a kind of demonstration, which they call, Notum per ignotum: Or rather, Verum per Falsum: Sometimes, the Sacrament is a Figure of the life to come: And sometimes, as Hosius fancieth, it is a Figure of the Church. Sometimes Tertullian understood not, no not so much as the Grammatical sense of Christ's Words: Sometimes Christ's Very Body is not Aptly, and Fitly called the Body of Christ, but only Impropriè, and After a manner.  
Thus M. harding roameth, and wandereth up, and down, as a man that had lost his way: Such shadows, and colours he can cast: Into so many forms, and shapes, and figures he can turn himself. So many, and so monstrous Figures may he forge in the Institution of the Holy Sacrament, only to avoid one simple, plain, usual, and known Figure. And yet he abuseth not the simplicity of the people. There he forceth his Figures, where as is no need of Figures: And without such vain Figures this vain Doctrine cannot hold. That one Figure, that we use, is plain, and clear, used by all the Ancient learned Fathers, and agreeable to the tenor of God's Word. But M. hardings Figures, as they be many, so be they unnecessary, and Fantastical, never used, or once mentioned by any Ancient doctor of the Church, and serve only to breed darkness, and to dim the light.  
How much better were it for him, to leave these shifts, and childish fables, and plainly, 
Tertullian contra Marcionem. lib. 4.  and simply to say, as Tertullian saith, Hoc est Corpus meum, Hoc est, Figura Corporis mei. This is my Body, that is to say, This is a Figure of my Body. Or, as Maximus the Greek Scholiast saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. These be Tokens, 
Maximus Scholiast in Eccle. Hier. cap. 2.  but not the Truth. Or, as S. Augustine saith, Figura est, praecipiens Passioni Domini communicandum esse, & suaviter, atque utiliter recondendum in memoria, quòd pro nobis Caro eius Crucifixa, & Vulnerata sit. It is a Figure, commanding us to Communicate with the Passion of Christ, 
Augustin. De Doctrina Christiana. li. 3. c. 16.  and comfortably, and profitably to lay up in our Remembrance, that his Flesh was Crucified, and wounded for us.  
FINIS.    

THE THERTEENTH ARTICLE, OF PLURALITY OF MASSES.  

The B. of Sarisburie.  
Or that it was lawful then to have. xxx.xx. xv. x. or v. Masses said in one Church in one day.   

M. harding. The .1. Division.  
As M. jewel here descendeth by diverse proportions and degrees from thirty. to v. first by taking away x. the third part of the whole, and then v. from the rest three times: so it might have pleased him also to have taken away three from v. the last remanent, and so to have left but two in al. 
Two Masses in one day M. Ha●dinge offereth to prove: But no more. A Simple guess.  Which if he had done, then should we so have made up that number, as in this audite he might not otherwise do, in regard of his own free promiss, but allow our account for good and sufficient. For that number we are well able to make good. And what reason hath moved the ancient Father's governors of the Church, to think it a godly, and a necessary thing, to have two Masses in one Church in one day, the same reason in cases either hath, or might have moved them and their successors after them likewise to allow three, or four Masses, and in some cases five, or more.   

The B. of Sarisburie.  
M. harding of his courtesy should give us leave, to lay out our own reckeninges, as we think best, having himself the advantage of controlment, if error happen to fall out. Of so great a number of Masses, as they have this day in their Churches, and say, they have had, and continued from the beginning, even from the Apostles time, if I require of him only the proof of five, I offer him no wrong: But, if he of that whole number, be able to show but only two, and if the same two in the end be found no Masses neither, but only public Communions, such as be now used in Reformed Churches, then is he a great dissembler, and doth no right. Upon what occasion M. hardings Masses grew first to this plenty, and to so great waste, Cochlaeus one of the chief patrons of that cause declareth it thus: 
10. Cochlaeus de Sacrif. Missae.  Quòd olim tam frequentes non fuerint Missae, neque tot Sacerdotes, quot hodiè, inde accidisse arbitror, quòd olim omnes tum Sacerdotes, tum Laici, quicunque intererant Sacrificio Missae, peracta oblatione, cum Sacrificante communicabant: sicut ex Canonibus Apostolorum, & ex Libris, atque Epistolis antiquissimorum Ecclesiae Doctorum perspicuè cognoscitur. That in old times there were not so many Masses, nor so many Priests, as be now, I reckon the cause thereof to be this: for that in old times, all, that were present at the Sacrifice of the Mass, as well Priests, as Say men, did Communicate together with the Minister, as it is plain to be seen by the Canons of the Apostles, and by the Books, and Letters of the most Ancient Doctors of the Church. He addeth further, Nunc verò etc. But now, seeing the order of Communion is no more observed amongst us, and that through the negligence, and slothfulness, as well of the Say people, as of the Priests, the Holy Ghost by the often saying of Private Masses, hath found out ● godly remedy for this want. Here we see, that Negligence, and Slothfulness, & Lack of Devotion, both in the people, and in the Priest, is a good lere to breed Masses. And that the Priests, as many as were present, did then Communicate with the Priest, 
Canon's Apost. can. 9  that Ministered, it is plain by the Canons of the Apostles, and by sundry other good Authorities, which now I purposely pass by. And to this purpose it is written thus, in a little book set abroad under the name of S. Jerome: Non debet Episcopus repudiare Eucharistiam Presbyteri: 
De Septem ordinib. Eccle. gradu. 6.  The Bishop ought not to refuse the Sacrament of a Priest. But M. hardings Priests utterly refuse to Communicate one with an other: and, be they never so many in one Church together, yet will they say several Masses, at sundry Altars. And not only thus, but also, 
Concil. Toletan. 12. Ca 5.  as it appeareth by the Council of Toledo in Spain, one Priest hath sometimes said four, five, or more Masses in one day. Pope Leo said some days vij some days eight Masses, 
Beatus Rhenanus in annota. in Tertul. De Corona Militis.  and some days more. The excess, and outrage whereof was so great, that they have been forced to provide Laws, and Canons to the contrary. For thus they have decreed: Presbyter in die non amplius, quàm tres Missas celebrare praesumat. Let not any one Priest presume to say more, than three Masses in one day. 
Concil. Salesgunstadien. ca 5. Leonis Epist. 81.  We may well think, that priests than said good store of Masses, when it was thought sufficient, to stint them at three. The cause that moved Leo, and other Ancient Fathers, to appoint two Communions to be Ministered in one day, was, as it shall well appear, that the whole people might Communicate all together, quietly, and without disturbance. Which thing of itself utterly overthroweth the whole abuse of Private Masses.  
But the causes, that have increased the number of M. hardings Private Masses, as they are alleged by Innocentius the 
De Con. Dist. 1. Sufficit.  .3. and others, are these, That there may be one Mass said, Of the Day: and an other, For the Dead: and, That there may be regard had to honesty, 
De Celebratione Missarum, & alijs, etc.  and Profit. For so they say, Causa Honestatis, vel Vtilitatis: ut si dicta Missa de die, superueniat aliqua magna persona, quae velit audire Missam, As if any notable parsonage happen to come to Church, after that Mass is done, and be disposed to hear Mass. These be very easy causes: Upon the same, the Priest may say twenty Masses, as well as three.   

M. harding. The .2. Division.  
Now if that reckoning could duly be made of our part, M. jewel perhaps would then say, as commonly they say, that confess their error in numbringe, that he had mystolde himself. All be it, here it is to be marveled, that he appointeth us to prove a number of Masses in one Church, in one day, that utterly denieth the Mass, and would have no Mass in any Church any day at al. And standing in the denial of the whole so peremptorely as he doth, it may seem strange, that he should thus frame this Article. For what reason is it to challenge us for proof of so great a number, sith he taketh away altogether?   

The B. of Sarisburie.  
I have kept my reckoning well enough, as, I trust, it will well appear. But if M. harding, of so great a number of his Masses, be able to prove no more but two, and the same two in the end be found Public Communions, and no Private Masses at all, then may we justly say, That he hath both much misrekened the people, and also shamefully mistolde himself.  
As before I utterly denied, that any Private Mass was ever used within six hundred years after Christ, so in this Article, that the simple, that so long have been deceived, might the better understand, both the great disorder, that M. harding maintaineth, and also, how far the Church of Rome is grown from the primitive Church of God, I thought it not amiss to set out the matter by parts, in such plain division. Therefore the marvel, that M. harding raiseth hereof, is not so great. The matter considered, his Reader will rather marvel at his marvel.   

M. harding. The .3. Division.  
It appeareth, that being not unwitting, how good proofs we have for the Mass itself, he thinketh to blank us by putting us to the proof of his number of. xxx.xx.xu.x. or .v.  
Verily this kind of men fareth with the Church much like unto strong thieves, who having rob an honest wealthy man of all his money, say afterwards unto him uncourtuously, ah Carl, how camest thou by so much Old Gold? Or if it like not them to be compared with thieves, in regard of the room they have shuffled themselves, into, they may not unfitly be likened to a judge of the Stemerie at L●dforde in Devonshire, who (as I have heard it commonly reported) hanged a felon among the tinners in the forenoon, and sat upon him in judgement at afternoon. And thereof to this day, such wrongeful dealing in a common Proverb is in that Country called Lydforde Law. Scythe that you, M. jewel, and your fellows, that now sit on the bench, require of us the proof of more Masses in one Church in one day, as it were a verdict of twelve men: of equity and right, ye should have heard our verdict, ere ye had given sentence, and condemned the Mass.   

The B. of Sarisburie.  
How good cause M. harding hath, to make these vaunts of his proofs for his Private Mass, it may soon appear unto the discrete Reader upon the view. But here he thought it proof sufficient, for the multitude of his Masses, to call us thieves, and wicked judges, and to charge us with the Law of Lydforde, and so to solace himself with an old wives tale, and to make holy day out of season. How be it, this comparison of his thieves is not so greatly agreeable to his purpose. For the coin, that is taken from him, was neither Gold, nor so Old as he maketh it, nor was it touched with Caesar's stamp. We may rather say unto him: 
isaiah. 1.  Sometime ye had Gold: but how is it now become Dross? ye had good seed: but how is it now become Cockle? 
Mark. 4.  Thou were sometime a Faithful City: how art thou now become an Harlot? 
isaiah. 1.  Thou were sometime the House of God: how art thou now turned into a Cave of thieves? How have ye lost the Holy Communion, that the Apostles had from Christ, and you from them? How came ye by your Private Masses, that the Apostles had never? Thus, thus, M. harding, we may appose you. For it were but lost labour, to trouble you with questions of your Old Gold. Ye are not that rich wealthy Carl, that ye would be taken for: but even as it is written in the Apocalyps of S. john, 
Apocalyp. ●.  Dicis, dives sum, & ditatus, & nullius egeo: & nescis, quòd tu es miser, & miserabilis, & pauper, & Coecus, & nudus: Thou sa●ste, I am rich, and wealthy, and need nothing: And thou knowest not, that thou art wretched, and miserable, and poor, and blind, and naked.  
Neither are they always thieves, that spoil a Thief. Oftentimes the True man forceth the Thief to lay down, that he hath untruly gotten.  
Cicero saith, 
Cicero.  Fures earum rerum, quas ceperunt, nomina commutant. thieves use to change the names of such things, as they have stolen: even as these thieves use to do, that call the Communion, the Mass: and their Mass, the Communion: Private, Public: 
Esaie. 5.  and Public, Private: and, as the Prophet isaiah saith, Good, Evil: and Evil, Good: Light, Darkness: and Darkness, Light: and thus by subtle shift of words, 
johan. 3.  miserably spoil and rob the people. To be short, the Thief flieth the trial of the light, even as you, M. harding, and your fellows flee the trial of God's Holy Word.  
But how ye came to all, that ye had, & being but Copper, uttered the same for Old Gold, it is an easy matter to be answered. For you yourselves will not say, ye had it, either from Christ, or from the Apostles, or from any the Ancient Fathers. It were double robbery, to make any of these the Authors, and Fathers of your robberies. Your own Doctor Cochlaeus 
Cochlaeus de Sacrif. Missae.  confesseth, as it is said before, that the Multitude of your Masses sprang, not from God, but from the Negligence, and Slothfulness, and want of Devotion, that grew both in Priest, and People. Then ye began, to tell the simple, that it was sufficient for them to ●itte by: that your Mass was a Propitiatory Sacrifice for their sins: that it was available unto them Ex opere operato, although they understood not what it meant: that you had power to apply it to quick, and dead, and to whom ye listed: and that the very hearing thereof, of itself was meritorious. Upon this foundation, ye erected up your Chaunteries, your Monasteries, your Pardons, your Supererogations, and I know not, what. Thus was the Holy Communion quite forgotten: Thus were your Masses multiplied above number: Thus ye came by that, ye would have called your Old Gold. 
Rob. Holcot. li. 4. quaest. 3.  Then this doubt first grew in question, whether Christ being in one of your Hosts, might see himself, being at the same time in an other Host. Then ye began to devour up poor widows houses. In consideration hereof, your own Gloze saith of your Soul Priests: Malus Presbyter aequiparatur Coruo, 
●. Quaest. 7. Non oes. In Glosa.  in nig●edine vitiorum, in ●aucedine vocis, in voracitate oblationum mortuorum, in faetore Spiritus, in garrulitate, & in furto. An evil Priest is resembled unto a Raven, for the blackness of his vices, for the hoarseness of his voice, for his ravening of the Oblations of the dead, for the stench of his breath, for his unpleasant voice, and for his theft. Unto such chevisance these words of S. Augustine may be well applied: 
De verbis Domini in Euangel. Matthaeiserm. 19  Simo Presbyter intercessiones vendit, viduarum munera libenter amplectitur, negotiator magis videri potest, quàm Clericus. Nec dicere possumus, Nemo nos invasores arguit: violentiae nullus accusat: quasi non interdum maiorem praedam à viduabus blandimenta illiciant, quàm tormenta. Nec interest apud Deum, utrùm vi, an circumuentione quis res alienas occupet. If a Priest make sale of his prayers, and gladly receive the rewards of Widows, he ought rather to be called a Merchant, than a Clerk. Neither may we say, Noman chargeth us with extorsion. For of a Widow a man may get a greater pray by flattery, then by violence. And before God there is no difference, whether a man withhold an other man's goods by might of hand, or by crafty dealing. These be the things, 
●uetonius in Iu●●o.  that M. harding complaineth, are taken from him. julius Caesar conveyed three thousand pounds weight of pure Gold out of the Treasury in Rome, & laid in the like weight of Copper gilted: 
Plutarch in Lysandra.  Lysander pikte a great sum of Gold out of the bottom of a bag, (for the mouth was sealed) and sewed it skilfully up again. But Caesar's Copper was bewrayed by the touch: Lysander's theft was espied by a billet, that was still remaining in the bag. Even so, what so ever they of M. Harding'S side, that so bitterly complain, they are rob of their robberies, & would so loath be called thieves, either have conveyed into the Church, as into God's great Treasury, or else have privily picked thence, the billet doth espy them, the touch doth bewray them: it cannot be hidden.  
In his Fable of Lydforde, which in all respects is as good, as his other Fable of Amphilochius, as he compareth us to the overhasty judge, so he compareth his Mass unto the fellow. Wherein notwithstanding we might easily, and truly say, we needed no Law, to abolish such things, as they by force, and violence had usurped against all Laws, and that their Mass of itself fell down, and fleadde away before the Holy Communion, even as the darkness flieth before the light, 
●. Samuel. 5.  and as the Idol Dagon fell down at the Presence of the Ark of the God of Israel: Yet M. harding well knoweth, that in these cases of Religion, there was nothing at any time done, either hastily, and upon the sudden, or by any small assembly: but in the open Parliament of the whole R●●●me, with great, and sober deliberation, with indifferent, and patiented hearing, what might be said, and answered, and replied of both sides, and at last concluded with public Authority, and consent of all States, and Orders of this most Noble Kingdom. I judge him not well advised, nor worthy to reaste in England, that will compare the state, and Majesty of that most High, and Honourable Court, to the Law of Lydforde.  
But it were long to show in particular, what Laws M. hardings friends used, when they sat upon the bench. They caused Dead men, and Women to be digged out of their graves, and so sat upon them solemnly in judgement, and condemned them. Their holy One of Rome, much like that speedy judge of Lydforde, 
Lidforde Law.  burnt that most Reverend Father D. Cranmere at Rome in a mummery, before he ever saw him, or heard him speak: and yet that notwithstanding, they arraigned him in Oxford, and judged him afterward to be burnt. They first took, and imprisoned the innocent, that had broken no law, and afterward devised a law to condemn him. With such courtesy, Cyrillus saith, Christ was entreated of the jews. 
Cyrillus in johan. li. 12. ca 43.  Primùm ligant: deinde causas in eum quaerunt: first they bind him: and afterward they imagine matter against him. And to pass by many other like disorders, and horrible extremities of that time, first they scattered, and forced their Masses through the Realm against the Laws: afterward they established the same by a Law: last of all the next year following they summoned, and had a solemn Disputation in Oxford, to try whether their law were good, or no. verily this seemeth much like the Law of Lydforde. For in order of Nature, the Disputation should have been first, and then the Law, & last of all the Execution of the same among the people. 
Tertull. de R●surrectione Carnis.  But Tertullian saith: Haeretici ex conscien●ia infirmitatis suae nihil unquam tractant ordinariè. Heretics, for fear of their own weakness, never proceed in dew order.   

M. harding. The .4. Division.  
Now touching the number, and iteration of the Mass, first we have good and ancient authority for (197) 
The .197. Untruth. For these two Masses, were two Communions.  two Masses in one Church in one day. That eloquent and Holy Father Leo the first, writeth thus to Dioscorus the Bishop of Alexandria. Volumus illud quoque custodiri, ut cum solennior Festivitas conventum populi numerosioris indixerit, & ad eam ●anta multitudo convenit, quae recipi Basilica simul una non possit, Sacrificij Oblatio indubitanter iteretur: ne ijs tantùm admi●sis ad hanc Devotionem, qui primi advenerint, videantur ij, qui postmodum confluxerint, non recepti. Cùm plenum pie●atis atque rationis sit, ut quoties Basilicam, in qua agitur, praesentia novae plebis impl●uerit, toti●s Sacrificium subsequens offeratur. This order we will to be kept, that, when a number of people cometh to Church together at a solemn feast, if the multitude be so great as may not well be received in one Church at once, that the Oblation of the Sacrifice hardly be done again, lest if they only should be admitted to this Devotion, who came first, they that come afterward may seem not to be received: 
Church filled.  For as much as it is a thing full of Godliness, and reason, ●hat how oftentimes the Church, where the service is done, is filled with a new company of people, so oftentimes the Sacrifice there eftsoons be offered.  
By this Father, whom the great (198) 
The 198. Untruth. For there is no such Canon in all that Council.  General Council of Chalcedon agnized for Supreme Governor of the Church of Christ, and honoured with the singular title of Universal Bishop, it is ordained, that if anywhere one Church could not conveniently hold all the people together at one time: they that came after the first company, should have their 
❧ This Devotion was, that the whole people should receive the Communion: which thing is contrary to Private Mass.  Devotion served by having an other Mass celebrated again. And lest perhaps some might doubt whether that were lawful so to be done or no, or because then some doubted thereof, as now likewise some seem to doubt of it: to put the matter out of doubt, he saith assuredly, Sacrificij Oblatio indubitanter iteretur. Let them not stick to iterate, or do again the Oblation of the Sacrifice, that is to say, Let the Mass be celebrated again, indubitanter, without casting peril, without sticking, staggering, or doubting. In that epistle he showeth two great causes, why more Masses than one may be done in one Church in one day. The one is, least the aftercomers should seem rejected, non recepti, not received 
* To the Communion. : The other is, that the one part of the people be not defrauded of the benefit of their Devotion: as himself saith, Necesse est autem ut quaedam pars populi sua devotione privetur, si, vni●s tantum Missae more se●ua●o, Sacrificium offe●●e non possint, nisi qui prima diei part convenerint. It must needs be, that a part of the people be be●efie of their devotion, 
The people offer the Sacrifice  if, the custom of having one Mass only kept, none may offer the Sacrifice, but such as came to Church together in the morning, or first part of the day. Now, the people may neither be rejected, whom God hath chosen: nor sparkled abroad, whom our Lord hath gathered together: neither ought they to be defrauded of their Devotion, by withdrawing the Mass from them, but rather to be stirred thereunto by their devout presence, at the celebration of the same, where the Death, 
A blind Commentary contrary to the Text.  and Passion of our Lord is lively represented before their eyes: the very same Body, that suffered on the Cross, of them by the ministery of the Priest offered to the Father, in a Mystery, but truly, not to be a new redemption, but in Commemoration of the Redemption already performed.  
By this testimony we find, that it was lawful within six hundred years after Christ, (for Leo lived about the year of our Lord 450.) to have two Masses in one Church in one day, for so much the word, iteretur, doth import at least, and if there were more, the case so requiring, the word will bear it well enough.  
Now by this Holy bishops Godly will, the custom of having one Mass only in one day was abrogated, and this decreed, that in time of two sundry resorts of people to Church, two sundry Masses should be celebrated, for the avoiding of these two inconveniences, least the aftercomers should seem not received, but rejected like excommunicate persons, and that a part of the faithful people should not be put beside their Devotion. 
A guil●ful Fallax A non Causa, ut Causa.  Whereupon I make this reason, The causes standing, the effects follow: But the danger of the people's seeming to be rejected, and the defraudinge of their Devotion, which are causes of iterating the Mass in one day, did in that age in some Holy days of likelihood thrice, yea four, or five times happen, and in our time certainly doth commonly so often, or oftener happen: wherefore the Mass may so many times be said in a day in one Church.  
Where great multitude of Christian people is, as in towns, we see some resort to Church early in the morning, making their spiritual oblations to the intent to serve God● ere they serve man in their worldly affairs, all cannot come so early. Others come at their convenient opportunity, some at six, some at seven, some at eight, some at nine, or ten of the Clock. If they, which through lawful lets cannot come at the first hours, coming afterward be roundly told by the Priest, come ye at such, or at such hours, or else ye get no Mass here: shall not they according to Leo his saying seem to be rejected, and defrauded of their devotion? Al well disposed people about Paul's cannot come to Postels' Mass at four, or five of the Clock in the morning, neither at high Mass there. Shall all such in a Term or Parliament time, when great resort is, be denied that spiritual comfort? And if they be, shall they not seem rejected, and put from their devotion? Which inconvenience that it might not happen, Leo willeth not only two, but three, four, or more Masses to be done on a day: for his words report no less. Cùm plenum pietatis, atque rationis sit, ut quoties Basilicam, in qua agitur, praesentia novae plebis impleverit, toties Sacrificium subsequens offeratur: Let there be no sticking at the iterating of the Mass: for as much as (saith he) it is a thing full of godliness, 
The Church filled.  and reason, that how often the Church, where the service is done, is filled with a new company of people, so often the Sacrifice there eftsoons be offered. Here he willeth plainly that Mass be done Toties, quoties, at every new resort of the well disposed people, and that for these weighty causes, lest part of the people should seem not received, and that they be not defrauded of their devotion.   

The B. of Sarisburie.  
I marvel, with what honest countenance M. harding could allege this godly Father so unadvisedly, 
August. de Verbis Domini secundum Lucam ●ermo. 28.  to prove his Mass. For he knoweth well, and being learned, cannot choose but know, that Leo both elsewhere in all other places and also specially in this same place, beareth witness directly against his Mass. But, as Alcumistes profess a skill, to turn all manner Metals into Gold: so these men seem to have learned a skill, 
Hieronym. in Apologia adver sus jovinian.  to transubstantiate, and to turn all things, what so ever, into their Mass. It is evident by S. Augustine, and S. Jerome, that lived not long before Leo, that then in Rome, where Leo was Bishop, the whole people received the Holy Communion every day: 
August. De Bono Persever antiae 〈◊〉. 2. ca 4.  Which Communion Leo calleth Missa, by a Latin word, then newly received in the Latin Church. In which Church, like as also in the Church of Graecia, and Asia, there was only one such Mass, or Communion said upon one day: unless it had otherwise been thought necessary upon occasion of the multitude of Communicantes, until the time of Pope Deusdedit, which was in the year of our Lord six hundred, and fifteen, as it shall appear in the next division of this Article.  
verily in these words of Leo there appeareth no manner token, neither of Private Mass, nor of Sole receiving, nor of Single Communion, nor of sundry Altars, nor of more priests, than one in one Church. And, notwithstanding these words of Leo be plain enough of themself, yet by conference, and sight of other places, we may the better be assured of his meaning. In the Council holden at Agatha in the time of Coelestinus the first, which was about the year of our Lord four hundred, and forty, it was decreed thus, 
Concil. Agath. Ca 21. anno. 44●.  In Paschate, Natali Domini, Epiphania, Ascensione, Pentecoste, Natali S. johannis Baptistae, & si qui maximi dies in Festivitatibus habentur, non nisi in Civitatibus, aut Parochijs Missas reneant. Upon Easter day, the day of our lords Birth, the epiphany, the Ascension, Witsonneday, the Nativity of S. john Baptist, and likewise upon other great Solemn Feasts, let the country people hold their Masses, or Communions no where else, but only either in great parishes, or in the Cities. The like Decree was made in the Council of Aruer●e, 
Concil. Aruern. ca 14. anno. 557.  That all Country Priests, and all wealthy, and chief Citizens, should upon solemn Feasts resort to the Cities, and Communicate together with their Bishops. Upon such Solemn Days the resort oftentimes was so great, that the Church was not able to receive the whole company. Therefore order was taken, and that agreeable to natural courtesy, to the intent no part should be excluded from the Holy Mysteries, that the whole people should come in parts, in such wise, as the Church might easily receive them, and that to that end, it should be lawful for the Priest, to Minister the Communion twice, or oftener, upon one day. Upon like occasion, to increase the number of M. hardings witnesses, S. Augustine saith, 
Augustin. Epist. 118. ad januarium.  the Communion in some places was twice said in his time. Thus he writeth, In quibusdam locis, ubi maior, & frequentior est populus Dei, Quinta Sabbati Hebdomadae ultimae Quadragesimae bis offertur, & mane, & ad vesperam: alijs autem in locis ad finem tantùm diei mos est offerri. In certain places, where as the resort of people is greater, upon Shire thursday the Oblation is twice made, first in the morning, and after towards night: but in other places (where as the people is not so great) the same oblation is made only before night. And this M. harding cannot deny, S. Augustine speaketh of the Communion, and not of the Mass. 
Gregorius in evangelia hom. 8.  To the same end S. Gregory ministered the holy Communion at three sundry times upon Christmas day. Thus upon occasion of great resort, the Mass, or Communion that day was twice, or thrice, or oftener said: not, that the people should hear Mass, as M. harding witingly mistaketh it, but that the whole people might Communicate. Which thing of late years, because through disuse they knew not, 
De Conse. D●st. ●. Nocte Sancta.  what it meant, they turned it only to a fantastical Mystery, that the First Mass signified the time of ignorance before the Law: the second, the time in the Law: the third, the time of Grace.  
Thus hast thou, good Christian Reader, this learned Father's undoubted meaning, confirmed plainly both by the known story, and Circumstance of that time, as may appear by the two Councils of Aruerne, and Agatha, and also by the evident witness of S. Augustine, and S. Gregory.  
Now, let us see, what large Commentaries, and Coniectural Gheasses M. harding hath here devised, to transform the Holy Communion into his Private Mass. First, he saith, The great Vntuersal Council of Chalcedon offered the Title of Universal Bishop unto this Leo, being then the Bishop of Rome. This note is both impertinent to the cause, and also worthily suspected of great untruth. For that great Council is extant whole, and perfect: and yet in the same no such Canon, or Title to be found. Only Gregory reportet● it: but the same Gregory reporteth further withal, that Leo would never suffer himself to be called the Universal Bishop, 
Superbum, Arrogans, Antichristianum.  and saith, It was a Proud, and a Glorious Title, and meet for antichrist. Where as Leo saith, The aftercomers should seem rejected, he meaneth, from the receiving of the Holy Communion, and not, as M. harding imagineth, from the hearing of Mass. And here we have by the way specially to note these words of Leo: Sacrificium offerre non possunt. By which words Leo teacheth us plainly, that the Sacrifice, whereof M. harding maketh so great account, is offered no less by the People, then by the Priest.  
And, where as M. harding noteth further, that this Latin word, Iteretur, 
Iteretur.  may stand as well with three, or four, or more Masses, as with two, which thing is not denied, he might also as well have noted, that the same word Iteretur, importeth likewise one, and the self same Minister, and none other. For if the second Communion be Ministered by an other Priest, and not by the same, it cannot rightly be said, Iteratur. And further, the same word necessarily signifieth, that one Communion was then in such cases ministered successively, and in order after an other: and not two Masses, or three, or four, or six, or ten together, all at once, as the manner is now in the Church of Rome.  
Hereof M. harding frameth us this formal Syllogismus: The cause, that moved Leo to take this order, was, that all, and every of the devout people might hear Mass: But it is likely, the people resorted to the Church at sundry times, some rather, some later, and not all at once: Ergo, It is likely, that to satisfy the people's devotion, there were sundry Masses said in one day.  
It is likely, that M. harding never examined the parts, and likelihood of this Argument. For first the Mayor, or Head Proposition is apparent false, grounded, as it is termed in Logic, A non causa, ut causa, Presuming, that thing to be the cause, which in deed is no cause. For the cause, that moved Leo, was not the hearing of Mass, as it is already proved, but the receiving of the Holy Communion.  
The Minor, or second Proposition, notwithstanding in some part it may seem true, yet it is nothing agreeable to Leoes meaning. For Leo speaketh not of one man, or two, nor of the ordinary course of every day, but only of great Solemn Feasts, and of such resort of people, as might fill up the whole Church. His words be plain, Cùm solennior Festivitas conventum populi numerosioris indixerit: And, Quoties Basilicam praesentia novae plebis impleverit. Therefore, to bear us thus in hand, that Leo had such a special care, either for the Term time in London, or for the people about Paul's, or for hearing the Postels' mass, it is a very vain, and a childish fantasy: like as this also is, that he addeth, The people should be denied that Spiritual Comfort. For, alas, what Comfort can the people receive, where as they can neither see, nor hear, nor understand, nor know, nor learn: but stand only as men amazed, utterly bereft of all their senses? Let M. harding once lay apart dissimulation, and tell us, by what ways, or means, the people at his Mass can possibly receive this Spiritual Comfort. If he would speak truly, and that he knoweth, as he seldom doth, he should rather call it Spiritual Blindness.  
And, where as he pleadeth his to●ies, quoties, and thereby would erect a whole totquot of Masses, sans number, if he had advisedly considered out the whole sentence, he should better have espied out his own fol●e, and have had less occasion, to deceive the people. For Leo saith not, as M. harding would force him to say, As often as any devout people cometh to Church, but, as it is said before, Quoties Basilicam praesentia novae plebis impleverit: As often as the presence of ● new company shall have filled up the whole Church. In such cases it was lawful to begin again the whole Communion, and not otherwise. By these words, M. hardings Totquot is much abridged.  
In the end he concludeth, not only against Leo his Author, but also against the very express order of his own Church, That one Priest, (for Leo speaketh only of one, and of no more) may say Mass boldly without sticking, or staggering, as often as any people resorteth to him. For, now it is thought sufficient for one Priest, to say one Mass upon one day, and no more. So it is determined by Pope Alexander, Sufficit Sacerdoti unam Missam in uno die celebrare. It is sufficient for a Priest to say one Mass upon a day. 
De Conse. dist. 1. Sufficit.  unless it be in case of great necessity, which the Gloze, as it is before alleged, well expoundeth, Causa Honestatis, vel utilitatis, In case of Honesty, 
De Celeb. Miss. Consuluisti. In Glosa.  or of Profit: as if some great parsonage happen upon the sudden to come to Church. Likewise the Council of Salesgunstadium hath straightly charged, that no Priest presume, to say more than three Masses upon one day, the one, 
Concil. Salesgunstadien. ca ●.  in course Of the Day Present: the other, For the Dead: the third, to pleasure some noble parsonage: which also is a great stopple to M. hardings Totquot. In these provisoes, there is no manner consideration had to the Devotion of the people: but, contrary to M. hardings New Canon, they are utterly left without their Spiritual Comfort. And therefore Pope Clement the seventh caused one Friar Stuppino in Rome to be whipped naked through the streets, for that he had said v. or vi. or more Masses in one day, to satisfy the Devotion of the people.  
Thus, good Reader, thou mayest see, both the parts, and the force of M. hardings Syllogismus: 
M. hardings Syllogismus.  The Mayor is false: The Minor far from Leoes purpose: The Conclusion contrary to himself.  
Certainly, if it had then been thought lawful, to say so many Corner Masses, as sithence that time have been used in the Church of Rome, it had been great folly, either for Dioscorus, to move this question: or for Leo, to take this order.   

M. harding. The .5. Division.  
Wherefore they that reprove the plurality of Masses in one Church, in one day, after the judgement of this worthy Father, be reiectours of the Faithful people, and robbers of their devotion. But they, that have utterly abrogated the Mass, which is the outward and ever enduring Sacrifice of the New Testament, (199) 
The .199. Untruth, without any honest shame. For M. Harding knoweth, there is no such commendation given to his Mass, in the whole Body of the Scriptures.  by verdict of Scripture, be no less, than the forerenners of antichrist.   

The B. of Sarisburie.  
The former part of this Conclusion is already answered. But for the second part, If they, that have reformed the horrible Abuses of the Mass, be the Forerenners of antichrist, what then may we think of them, that have wilfully, and of purpose invented, and erected all those Abuses? That have taken from the people of God, not only the Holy Communion, but also the understanding, and sweetness, and comfort of the same? That have spoiled God's Children of the Bread of Life, and have feadde them with the Bread of Confusion, that is, with Ignorance, Superstition, and Idolatry? That have mangled, and corrupted Christ's Blissed Mysteries, and have wickedly defiled the Camp of the Lord? And having thus done, yet notwithstanding, have faces to maintain, and uphold all their wilful doings? What may God's people think of them? And before whom do they run? verily Gerardus Lorichius M. hardings own Doctor saith thus, 
Gerard. Lorichius de Missa Pub. Prorogan. li. 3.  Missae privatae, quae absent populo Catholico fiunt, abominatio veriùs, quàm Oblatio, dicendae sunt. Private Masses, which are said without presence of the people, are rather an Abomination, than a Sacrifice. And S. Augustine saith, Si johannes ita diceret, 
Augustin. contra Parmenianum, li. 2. ca 8.  Si quis peccaverit, me habetis Mediarorem apud Patrem, & ego exoro pro peccatis vestris, Quis eum ferre● bonorum, & fidelium Christianorum? Quis sicut Apostolum Christi, & non sicut Antichristum intueretur? If S. john would say thus, If any man fin, ye have me your Mediator with the Father, and I obtain pardon for your sins, what good, and Faithful Christian man could abide him? who would look upon him, as upon the Apostle of Christ, and not rather as upon antichrist?   

M. harding. The 6. Division.  
Here that I may add somewhat more for proof of this Article, 
Non licet super uno Altario in una die d●as Missa● celebrated: nec in Alt●●●rio ubi Episcopus Missas dixerit, presbyter illa die Missas dicar. Concil. An●●siodoren. c. 10. An. D●. 613.  If the Plurality of Masses in one Church in one day had been utterly unlawful, the Fathers of the Council of Antisiodorum would not have Decreed, 
M. harding groundeth his guess without his compass. For this Council was holden Anno. 613.  that it should not be lawful to celebrate two Masses upon one Aultare in one day: neither, where the Bishop had said Mass, that a Priest might not say the same day, at the same Altar. For beside that the prohibition presupposeth, the thing prohibited to have been before used, (else prohibition had been superfluous, and so far forth it appeareth, that before the making of that Decree more Masses were said at one Altar in one day) the argument of this Decree serveth very well for proof, that by force of this Council it was then lawful to say more Masses in one Church in one day. For this prohibition of the Council is not general, but especial, restricted to a particular place of the Church, in uno Altario, at one Altar, which includeth not of any reason a more general, and larger matter, than itself, as neither at any other Altar in the same Church the same day it shallbe lawful to say Mass: but of consequent this being but one special case forbidden, inferreth a permission, and good leave in the rest eiusdem generis, & subiecti, that be of the same kind, and about the same matter, and not included by▪ words of reason in that prohibition. So that we may not argue by reason in this sort, It is forbidden to say more Masses at one Altar in one day, Ergo, It is forbidden to say many Masses at all in one Church, in one day, upon diverse Altars: but the contrary reason followeth, Ergo, ye may say many Masses, upon divers Altars in one day. And likewise, ye may not say Mass that day on the Altar where the Bishop hath said, Ergo, ye may lawfully say at an other Altar: For otherwise the law would have forbidden generally, ye shall not say Mass in the Church where the Bishop hath said that day: and then ye had been forbidden that Altar, and all Altars there at one word. But in forbidding the one Altar, the law granteth you the use of the rest there.  
And this kind of reasoning, and arguing of the law, that forbiddeth one case specially, to affirm the rest, that is not mentioned in the prohibition, the Lawyers will defend by their principles against M. jewel, who, I think, will not wade far to stand against them in this Match. 
In genere permisso●ū, omni● intellig●●tur permissa, quae specialiter ro●reperiu●t●r prohibita. I. julia. fit de ●estibu●▪ Exceptio confirmat regulam i● non exceptis.  For they say, An edict prohibitory in such things, which are not wholly in their kind unlawful, forbidding special cases, granteth the rest, and doth permit all that, which is not specially forbidden. And by that, all may be witnesses, which are not specially forbidden: all may make their proctors to answer for them in judgement, which are not forbidden in the special prohibition: for that the edicts of proctors, and witnesses are prohibitory. And because Lex julia did forbid a woman condemned for adultery to bear witness in judgement, thereof the text of the Civil law concludeth, that women may bear witness in judgement.  
And they say further, that exception in one case, confirmeth the general rule, and maketh the rest, that is not excepted, more sure and stable, and to be in force in contrary sense to the exception.   

The B. of Sarisburie.  
This long discourse may well be granted without great prejudice. For this Council was holden at Antisiodorum, as M. Harding hath also noted in the Margin, in the year of our Lord six hundred, and thertéene: and therefore neither furthereth him, nor hindereth me: as standing without the compass of the first six hundred years. And who so lifteth to peruse the Acts of that Council, shall soon find, that many great disorders, and horrible Abuses, &, as they are termed there, Incestae Consuetudines, 
Canon. 1.  wicked, and abominable customs, were by that time grown into the Church of Rome: 
Canon. 3.  as Strenae Diabolicae, devilish New years gifts: Heathenish vows: to pray in groves, and at the water sides, 
One Aultare.  as the Heathens had used to pray: To Consecrate, and Minister the lords Cup in Metheglin: 
Canon. 8.  To put the Sacrament into dead men's mouths: and such other like. 
Mellitum, vel mu●sum.  And, that among these, and other like disorders, the Plurality of Masses first began at that time, and not before, it may appear by the Pontifical itself, 
Canon. 12.  in the life of Pope Deusdedit, where it is written thus: Deusdedit constituit secundam Missam in Clero. 
In. 2. Tomo Conciliorum in vita Deusdedit.  And Petrus Urbevetanus in his Scholies upon the same place writeth thus: Quia t●n●, ●d instar Graecorum, non cantabatur in una Ecclesia, nisi forsan una Missa: quod magis aedificabat, secundum antiquos. For then there was but one Mass (or Communion) said, 
Anno. 614.  after the manner of the Greeks: which thing, 
Petrus Vrbevetanus.  as the Ancient writers think, was more profitable to the people. Likewise, Thomas Ualdensis saith, Graeci adhuc unicam ●antùm Missam in die celebrant. The Greeks hitherto say but one Mass, (or Communion) in one day. So likewise Frauncisce the Friar writeth unto his brethren, 
Thomas Valdensis li. 6. ca 34.  Moneo, & exhortor vos in Domino, ut in locis, in quibus morantur fratres, una tantùm celebretur Missa in die, secundum formam Sanctae Romanae Ecclesiae. 
Franciscus in Epist. ad Fratres  I warn you, and exhort you in the Lord, that in the places where our Brothers dwell, there be only one Mass a day said, according to the order of the Holy Church of Rome. So S. Ambrose declareth the order of the Church of Milan in his time: 
Ambros. 1.  Omni Hebdomada offerendum est: etiam ●inon quotidiè peregrinis: Incolis tamen, vel bis in Hebdomada. 
Timoth. Ca 2.  Every week the Oblation must be made: although not every day, for comers, and strangers, yet at least twice in the week for the Citizens. S. Ambrose saith, The Communion in his time was Ministered once, or twice in the week: and at the furthest upon great occasion once a day: but not twenty or xxx times in one day.  
And, where as M. harding seemeth to warrant his multitude of Masses, by that in this Council of Antisiodorum there is mention made of sundry Altars, it may like him to understand, that before the time of that Council, there appeareth no such multiplication, or increase of Altars. One Altar was thought sufficient for the whole Church, 
Ignatius ad Philadelphien.  and the same Altar placed in the midst of the Congregation, that all the people might come round about it. 
Eusebius li. 10. ca 4. In Encaenijs.  So saith Eusebius: Absoluto Templo, & Altari in medio constituto: The Church being finished, and the Altar, (or Communion Table) placed in the midst. S. Augustine likewise saith thus: Mensa Domini est illa in medio constituta: That is the lords Table, that standeth here in the midst. In like manner, it is written in the Council of Constantinople, 
Augustinus de Verbis Domin●  Tempore Diptychorum cucurrit omnis multitudo cum magno silentio circum Altar, 
Secundum johan. Ser. 47.  & audiebant: When the Lesson, or Chapter was in reading, all the people drew together with silence round about the Altar, and gave attendance. If M. harding will contend, for that hitherto there is no mention made of one Altar alone, 
Concil. Constantino. 5. Actione. 1 Eusebius, li. 10. ca 4.  and therefore will say, there might be many, he may also remember, that Eusebius saith in the place before alleged, Augustum, & Magnum, & unicum Altar. The Reverend, the Great, and the One Only Altar. So Ignatius, unum est Altare ●o●i Ecclesiae. There is but one Aultare for the whole Church. So S. Chrysostom, 
Ignatius ad Philadelphienses. Chrysost. in. 2. Corin. hom. 18.  Baptismus unus est, & Mensa una: There is one Baptism, and one Table. So likewise Gentianus Heruettus describing the manner of the Greek Church, as it is used at this day, faith thus: In Grae●orum templis, unum tantùm est Altar, idque in medio Choro, aut Presbyterio: 
Gentianus Heruettus.  In the Greek Church there is but one Altar, and the same standing in the midst of the Queer. And the Queer also was in the midst of all the people. By these it may appear, that M. harding is not able to find his plurality of Masses before the Council of Anti●●odorum, which was without the lists of the first six hundred years, and therefore can stand him in little steed.  
As for these principles of the law, that are here brought in, as a surcharge unto the rest, they may be safely received without danger. I grant, the law that forbiddeth in special case, generally granteth all, that is not specially forbidden.  
Thi●, I say, may well be granted. It is commonly called in Schools Argumentum a contrario sensu. notwithstanding this Rule, being so general, may receiu● exception, although perhaps not in Law, yet in some cases of Divinity. For example, God saith, 
Deuteron. 23.  Thou shalt not commit Usury to thy Brother: Let there be no Harlot of the daughters of Israel: 
Ibidem.  Thou shalt not marry thy wives Sister, whiles thy wife liveth: Thou shalt not commit advowtry: 
levit. 18.  S. Paul saith, Be ye not drunken with wine.  
Of these special Prohibitions by M. Harding'S Rule, 
Exod. 20.  or Principle, we may reason thus: 
Ephes. 5.  These cases are specially forbidden: and what so ever is not excepted in special prohibition as unlawful, is permitted as lawful: Ergo, ex contrario sensu, by the contrary sense, It is left as lawful, To commit Usury to a stranger: It is left as lawful, To have a Harlot, so that she be not of the daughters of Israel: It is left as lawful, To marry thy wives sister, if thy wife be dead: It is left as lawful, To commit Fornication: For Fornication in this special prohibition is not forbidden, but only Adultery. It is left as lawful, To be Drunken with Ale, or Beer: for only Wine is excepted. And why so? for M. hardings Principle must needs stand, That a prohibition forbidding special cases, permitteth all the rest, and generally leaveth all that, as lawful, that is not specially forbidden. I speak not this, to the intent to reprove the Principle of the Law, that here is alleged: but only to show, that General Rules must sometimes, and in some cases be taken with exception.   

M. harding. The .7. Division.  
But I will not bring M. jewel out of his professed study to far to seek Laws. For in deed we need not go to law for these matters, wherein the Church hath given sentence for us, but that our Adversaries refuse the judge after sentence. Which if they had done, when order permitteth it, at the beginning, and had plainly (as I fear me some of them think) denied themselves to be Christians, or at least of Christ's Court in his Catholic Church: we should not have strived so long about these matters. We would have embraced the truth of God in his Church quietly. whiles they sought another judge according to their appetites and fantasies, as Turks, and Infidels do.   

The B. of Sarisburie.  
It were more for M. hardings purpose, for proof of these matters, to go rather to Divinity, then to Law. How be it, the state of his case being so feeble, and so deadly diseased, it were good Counsel for him, to leave both Professions, & to go to Physic.  
But here once again in his impatient heats he uttereth his inordinate, and unadvised Choler, & thinketh to prove himself a good Catholic man, only by comparing others with Turks, and Infidels. notwithstanding herein we shall need no long defence. For, God's Holy Name be blessed, it is now open to the hearts, and consciences of all men, that both in life, and Doctrine we profess the same Gospel of jesus Christ, that they of M. hardings side have of long time oppressed, and burnt for Heresy.  
Neither do we refuse the judge, either after Sentence, or before. Him only we refuse, 
Matthae. 15.  as no competent judge in these cases, that teacheth the Commandments, and Doctrines of men, 
Matthae. 23.  and hath infected the World with the Lcaven of the Scribes, 
Matthae. 16.  and pharisees: and we appeal unto Christ the only judge of all judges, 
Matthae. 17.  unto whom God the Father straightly bade us to give ear: Ipsum audite, hearken unto him: 
Matthae. 23.  unus est Magister noster Christus. Christ is our only Master, and only judge.  
As for the Determinations of the Church, they are sundry, and variable, and uncertain, and therefore sometimes untrue: and for that cause may not always stand of necessity, as matter of judgement. The Greek Church never used the Private Mass, but only the Communion: The Latin Church hath utterly abolished the Holy Communion, saving only at one time in the year, when also she useth it with foul disorder, and, as Gelasius saith, with open Sacrilege, and useth only the Private Mass. The same Latin Church, for the space of six hundred years, and more from the beginning, unless it had been upon great occasion of many Communicantes, used only one Communion, or, as M. harding rather delighteth to call it, one Mass in one Day: But the Latin Church, that now is, hath in every Corner of the Temple erected Altars, and therefore now is full of Corner Masses. In the Old Latin Church it was not lawful, to say the second Communion, but only when the Church was full of people: In M. hardings New Latin Church, there be oftentimes more Masses said together, then there be hearers of the people, to gaze upon them. Thus the judgement of the Latin Church disagreeth from the Greek: & the New Latin Church likewise disagreeth in judgement from the Old. touching this New Latin Church S. bernard mourneth, and complaineth thus, 
D. Bernar. in Conuersione Pauli.  Nunc ipsi Christum persequuntur, qui ab eo Christiani dicuntur. Amici tui Deus, & proximi tui adversus te appropinquaverunt, & stererunt. Coniurasse videtur contrate universitas populi Christiani, a minimo usque ad maximum. A planta pedis usque ad verticem non est sanitas ulla. Egressa est iniquitas à senioribus judicibus Vicarijs tuis, qui videntur regere populum tuum. Arcem Sion occupaverunt, apprehenderunt munitiones, & universam deinceps liberè, & potestatiuè tradiderunt incendio Civitatem. They are now become the persecutors of Christ, that of his Name are called Christians. O God, thy friends that are ne●rest about thee, approach near, and stand against the. The whole Universal Body of Christian people seemeth to have conspired against thee, even from the lowest unto the highest. Wickedness proceedeth forth from thy vicars the elder judges, that seem to govern thy people. (Like heathens and Infidels) they have invaded thy castle of Zion, (which is thy Holy Church) and have taken all her holds, and freely, and by authority have thrown thy whole City into the fire. Again he saith, 
Bernard. in Psalm. Qui habitat. Sermo. 6.  There remaineth now nothing, but that Antichrist the Man of sin, the Child of perdition be revealed.  
seeing therefore the Resolution of these judges is oftentimes uncertain, & doubtful, I will not say, as S. bernard seemeth to say, ungodly, and wicked, we may the more indifferently, and the better say now to M. harding, as S. Augustine sometimes said to the Heretic Maximinus: 
Augusti. adversus Maximinum lib. 3.  Nec ego Nicenam Synodum tibi: nec tu mihi Ariminensem debes tanquam praeiudica●urus obijcere. Nec ego huius authoritate, nec tu illius teneris. Scripturarum authoritatibus, non quorumcunque proprijs, sed quae utriusque sint communes, res cum re, causa cum causa, ratio cum ratione decertet. Neither will I prescribe against thee by the Council of Nice: nor m●ist thou prescribe against me by the Council of Ariminum. Neither am I bound to this Council, nor thou to that. By the authority of the Scriptures, which are neither thine, nor mine, but indifferent, and common to us both, let us compare matter with matter, cause with cause, and reason with reason. Again he saith in like sort to the Heretic Cresconius: 
Augustin. contra Cresconium  Non debet se Ecclesia Christo praeponere etc. 
Crammattcum▪ lib. 2. cap. 21.  Cum ille semper veraciter judicet: Ecclesiastici autem judices; sicut homines, plerunque fallantur. The Church, saith S. Augustine, may not set herself above Christ etc. For Christ evermore judgeth truly: but the Ecclesiastical judges, as being men, are often deceived. Therefore we appeal from the Church, to Christ: From the party, to the judge: From the Church deformed, to the Church Reformed: From a Church particular, to the Church Catholic: From the False, to the True: From the New, to the Old: From a doubtful, variable, uncertain, unadvised sentence, to a Sentence most firm, most stable, most certain, most constant, that shall stand for ever.   

M. harding. The .8. Division.  
Now, if M. jewel be not so precise in his judgement of allowing the first six hundred years after Christ, as to condemn the Church that followed in the next generation: then we may allege unto him the twelfth Council of Toledo in Spain, holden in the year of our Lord 680. for proof that many Masses were celebrated in one Church in one day. For the same appeareth plainly by this Decree of the Fathers there. Relatum nobis est, quosdam de Sacerdotibus non tot vicibus Communionis Sanctae gratiam sumere, quot Sacrificia in una die videntur offer: 
Can. 5.  said in uno die, si plurima per se Deo offerant Sacrificia, in omnibus se Oblationibus à Communione suspendunt, & in sola tantùm extrema Sacrificij Oblatione Communionis Sanctae gratiam sumunt. Quasi non sit ●o●ies illis ve●o & singulari Sacrificio participandum, quoties Corporis & Sanguinis Domini nostri jesu Christi in molatio facta constiterit. 
1. Cor. 10.  Nam ecce Apostolus dicit: Nun qui edunt Hostias, participes sunt Altaris? Certum est, quòd hi qui Sacrificantes non edunt, 〈◊〉 sunt Dominici Sacramenti. Quicunque ergo Sacerdotum demceps Divino Alta●io Sacrificium Oblaturus accesserit, & se à Communione suspenderit, ab ipsa, qua se indecenter privauit, gra●●a Con munionis anno 〈◊〉 repu●●um ●e noverit. Nam quale erit illud Sacrificium, cui nec ipse Sacrificans particeps esse cognoscitur? Ergo modis omnibus ●st t●nendum, ut quo●●escunque Sacrificans Corpus & Sanguinem Domini nostri jesu Christi in Altario i●molat, to●●s perceptionis Corporis & Sanguinis Christi se participem praebeat. It is showed unto us, that there be certain Priests, who do not receive the grace of the Holy Communion so many times, how many Sacrifices they seem to offer in one day. But if they offer up to God many Sacrifices by themselves in one day, in all those Oblations they suspend themselves from the Co●●●nion, and receive the grace of the Holy Communion only at the last Oblation of the Sacrifice, as though they ought not so oftentimes to be partakers of that true and singular Sacrifice, as the Sacrifice of the Body and Blood of our Lord jesus Christ hath been done. For behold the Apostle saith, Be not they, which eat Sacrifices, 
1. Cor. 10.  partakers of the Altar? It is certain, that they who doing Sacrifice do not eat, be guilty of our lords Sacrament. Wherefore what Priest so ●uer hereafter shall come unto the Holy Altar to offer Sacrifice, and suspend himself from the Communion, be it known unto him, that he is repelled and thrust away from the grace of the Communion, whereof he hath unseemly bereaved himself, (whereby is meinie, that he standeth excommunicate) for the space of one year. For what a Sacrifice shall that be, whereof neither he himself, that Sacrificeth, is known to be partaker? wherefore by all means this is to be kept, that how oftentimes so ever the Priest doth Sacrifice the Body and Blood of jesus Christ our Lord on the Altar, so oftentimes he receive, and make himself partaker of the Body and Blood of Christ.  
Here by the word, Sacrifice, and offering of the Sacrifice, the Fathers understand the daily Sacrifice of the Church, 
This word Mis●a is found sometimes in the Fathers. But it is used evermore for the Communion.  〈…〉. For though the word Missa, be of great antiquity, and many times found in the ●athers, yet they use more commonly the word Sacrifice. Neither can the enemies of this Sacrifice, expound this Canon of the inward Sacrifices of a man's heart, but of that Sacrifice which the Priest co●meth to the Holy Altar to offer, of the Sacrifice of the Body and Blood of Christ our Lord offered on the Altar, (for so be their words) where he receiveth the Grace of the Holy Communion, which is the participation of the Body and Blood of our Lord. Thus much granted, as by any reasonable understanding it cannot be drawn, nor by racking can be stretched to any other sense: we have here good authority for the having of many Masses in one Church in one day. And, where as the Fathers of that Council allowed many Masses in one day said by one Priest, there is no reason, why they should not allow the same said by sundry priests in one day. If our adversaries say, this ●ig●● have been done in sundry places, whereby they may seem to frustrate our purpose touching this Article: we answer, that beside thapproving of the Mass by them so confessed, it were vain and frivolous to imagine such gadding of the Priests from Church to Church for sai●inge many Masses in one day. Doubtless the Fathers of that Toletane Council meant of many Masses said in one place in a day, as ●eo did, for serving the faithful people's devotion that resorted to Church at sundry hours, as we see the people do now, that so all might be satisfied▪ which should not have been, if one Mass only had been said.   

The B. of Sarisburie. 
Missa.   
We condemn not the Church of God in any Generation, be the Abuses thereof never so great. God resembleth it unto a vine, unto a Cornefilde, and unto a Flock of Sheep. notwithstanding the vine be spoiled, and torn down, 
Esaie. 1.  yet is it the vine of the God of Sabaoth. notwithstanding the Filled lie waste, and be over grown with weeds, yet is it still the Lords Filled. Notwithstanding the Flock be forsaken of the shepherds, and run astray, and perish in the wilderness, yet is it still the Flock of Christ. And herein we have great cause, to Glorify the Name of God, that, when he seeth it good in his sight, sendeth forth Labourers to rear up, and to dress his vine: to labour, & to weed his Ground: to gather in, and to feed his Flock.  
This allegation of the Council of Toledo serveth M. harding, only to betray his want. For if he could have found any other Council of antiquity, I trow, he would not have alleged this. It was holden well-near seven hundred years after Christ: by which time many great disorders, and deformities were privily cropen into the Church, as may appear both otherwise, and also by this same example, that one Priest used then to say many Masses in one day, and yet himself not to Communicate, contrary both to the Institution of Christ, & also to the Laws, and Canons of the Church: 
De Cons. Dist. 2. Relatum est in Glosa.  and therefore the Gloze upon the Decrees calleth it a most Naughty Custom: and this Council itself saith, Who so ever so doth, is guilty of the lords Sacrament. Thus both the computation of the time, and also the disorder, and abuse of the thing itself considered, this Authority needeth no further answer.  
It was impertenent in this place for M. harding, to move matter of the Sacrifice. How be it for short answer thereto, the Sacrifice, that in the Old Writers is called, Daily, is that everlasting, and only Sacrifice, 
Hebrae. 10.  that Christ once offered upon the Cross, being there a Priest for ever, according to the order of Melchisedech: and, who so ever thinketh not that Sacrifice sufficient, but imagineth some other Sacrifice for sins to be made by man, is an enemy of the Cross of Christ, and of his Sacrifice, and treadeth down the Son of God under his feet, 
Philippen. 3. Hebrae. 10.  and counteth the Blood of the Testament to be unholy. In what sense the Mystery of the Holy Communion is of the Old Fathers called a Sacrifice, it shallbe showed at large in the seventeenth Article hereof, serving wholly to that purpose.  
touching this word, Missa, neither is the name, nor the meaning thereof of such Antiquity, as it is here supposed by M. harding. It grew first in use about four hundred years after Christ, & is very seldom used of the Old Latin writers: of S. Augustine, S. Jerome, Tertullian, S. Cyprian, Arnobius, Lactantius, and others of that age, never: unto S. Chrysostom, S. Basile, Nazianzene, Gregory Nyssene, and all other Greek writers, utterly unknown. It is found in two sundry places under the name of S. Augustine, 
August. in Sermont●. de tempore.  and once under the name of S. Jerome. But it is certain, that these books were neither S. Augustine's, nor S. Hieromes.  
How be it, 
Hieronym. in Proverb.  we make no great account of the name. The natural sense, and meaning thereof, contrary to M. hardings surmises, necessarily importeth a Communion, and not a private Mass. For this Latin word, Missa, is as much as, Missio, that is, a commanding away, or licence to depart. 
Cyprian. lib. 3. Epistolar.  So S. Cyprian saith, Remissa peccatorum, in steed of Remissio: And the order of the Church than was this, That Novices, that were not yet Christened, & were called Catechumeni, & others, that were called Poenitentes, that for some offence were enjoined to do penance, notwithstanding they might lawfully hear the Sermons, & pray together with the rest, yet might they neither be present at the Baptism, nor receive the Holy Mysteries. And therefore, after the Gospel was read, and the Sermon ended, the Deacon said unto them, Ite, Missa est. Go ye hence: Ye may depart. Likewise in S. Gregory's time the Deacon used thus to say, 
Gregorius Dialogor. li. 2. ca 23.  Qui non communicate, det locum: Who so doth not Communicate, let him give place. Thus all they, that either would not, or might not Communicate with the rest of their brethren, were willed to depart: whereof it necessarily followeth, that all they, that remained, did Communicate.  
Of this departure away, and Proclamation of the Deacon, the action itself, which was the holy Communion, was called Missa. afterward, when either through negligence of the people, or through avarice of the Priests, the whole order hereof was quite altered, and the thing, that had been Common, was become Private, yet, as it happeneth often in other the like things, the former name remained stil. For example, The Uigilles, or Night Watches, were turned into fastings: Altars, that served for offering up of Calves, and Goats, were turned into the lords Table: The Sabaothe day was turned into the Sunday.  
Yet, the things being thus altered, the names notwithstanding of Uigilles, Altars, and Sabaothe days remain still in use, as they did before. Therefore M. harding herein, as commonly elsewhere, thought it best, to deceive his Reader, by the mistaking, and error of the Name.  
Last of all, if the Fathers in the Council of Toledo, and Leo meant all one thing, as here it is constantly avouched, then is M. harding by the same Fathers but poorly relieved. For it is most evident, by that is already said, that Leo meant the Holy Communion, and not M. hardings Private Mass.   

M. harding. The .9. Division.  
If M. jewel agnize and accept for good the authority of this Council, as the Church doth, then must he allow these many things, which he, and the Sacramentaries to the uttermost of their power and cunning, labour to disprove, and deface. First, the blessed Sacrifice of the Mass, which the Fathers of this Council call the true and singular Sacrifice, the Sacrifice of the Body and blood of our Lord jesus Christ, which the Priest offereth on the altar. Next, the truth, and real presence of the Body and Blood of our Lord in the Sacrifice offered. Then Altars, which this Council calleth divine or holy, for the divine and holy things on them offered, the Body and Blood of Christ. Furthermore, the (200) 
The .200. Untruth. For M. Harding understandeth not his own book: as it shall appear.  multitude of Masses in one day. For they speak of many Sacrifices, that is, many Masses, Plurima Sacrificia. Lastly, Private Masses. For the words, nec ipse Sacrificans, rightly construed and weighed, import no less. For where as no word in this Decree is uttered, whereby it may appear, the people to be of necessity required to receive, if the Priests had received themselves at every Mass, no fault had been found. And if the people had received without the Priests, in this case it had been reason, this Decree should otherwise have been expressed. And so it is clear, that at that time Private Masses were said and done.   

The B. of Sarisburie.  
The authority, and credit of this Council of Toledo is no part of our question. It was holden almost seven hundred years after Christ, And of greater Antiquity M. harding is able to allege none. Which thing, I trust, the indifferent, and discrete Reader will well remember.  
Concerning these five notes, whereof one only toucheth this purpose, As this Council saith, The Priest offereth the Sacrifice at the Altar, or Holy Table, even so Leo 
Leo ad Dioscorum epist. 81.  saith, Every of the whole Faithful people likewise offereth up the same Sacrifice. I say not any other, but the very self same Sacrifice, and that in as ample manner, as it is offered by the Priest.  
touching Real presence, M. Harding seemeth to do, as Children sometimes use to do, that imagine horsemen, and Banners, and other strange miracles in the Clouds. It is only his own fantasy: For there is no such word, or mention in the Council. The matter of Altars is already answered. Private Masses, and also Multitudes of the same, consideration evermore had to the computation of the years, might easily be granted without hindrance. Yet hath not M. Harding in the space well-near of seven hundred years, 
Anno. 68●.  hitherto found in one Church more, than two Masses in one day: all this his great study, and travail therein taken notwithstanding.  
But the words of the Council be plain, Plurima Sacrificia, that is, many Sacrifices, and therefore, saith M. harding, many Masses. Hereby it may appear, that M. harding either considereth not his book, or else hath no great regard to that, he writeth. His own books will reprove his oversight, and show, how much he is deceived. For, Plurima, in this place signifieth not, Many, that is, neither six, nor five, nor four, nor three, but only two. And for trial hereof, I report me to the Gloze itself upon the Decrees. 
De Conse. dist. ●. Relatum est. In Glosa.  The words be these, No●a h●c, plurima dici de duobus. Quia plura non licet. Mark here, that this word, Plurima, is spoken only of two. For, to say more Masses than ●woo, it is not lawful.   

M. harding. The .10. Division.  
Now if M. jewel refuse and reject the authority of the Church represented in that Council, than he giveth us a manifest notice, what mark we ought to take him to be of. Then may we say unto him the words of S. Paul. 
1. Corin. 11.  Nos talem consuetudinem non habemus, nec Ecclesia Dei. We have no such custom, neither the Church of God hath not, to condemn the Church. And in this case he must pardon us, 
Matth. 18.  if according to the precept of Christ, for that he will not hear the Church, we take him for no better, than a heathen and a Publican.   

The B. of Sarisburie.  
To these simple Premises M. harding hath laid a large Conclusion. If we hear not him, and his Church, then are we Heathens, and Publicans. God knoweth, This is a very poor Bravery. In the Schools it is called, Petitio Principij, and, Fallacia Accidentis: a deceitful kind of reasoning, without either ground, or good order. I need not to open it, it is known unto Children.  
But doth M. harding think, that every man is an Heathen, that reproveth error, that discloaseth the Man of Sin, & wisheth the Reformation of God's Church? Christ said unto the Scribes, and Phariseis, 
Matthae. 21.  You have made the house of God a den of thieves: Hieremie saith, 
Hierem. 12.  The labourers themselves have trodden down, and torn the Vine of the Lord. The Prophet isaiah saith, 
isaiah. 1.  Your Silver is turned into Dr●sse: S. bernard saith of the Bishops in his time, 
Bernard. in Concilio Remensi.  Pro Mercenarijs habemus Diabolos etc. In steed of hirelings we have Devils: from the top to the toe, there is no part left whole in the Church of Rome. Nicolaus de Clavengijs saith, 
Bernard. in Conversione Pauli.  Calamitosa desolatio est in domo Dei: There is a miserable desolation in the House of the Lord: Pigghius confesseth, there be abuses in the Private Mass: 
Nicolaus de Clavengijs.  Latomus confesseth, there is an error in the Administration in One Kind. And will M. harding know all these by his own privy Mark? 
Albertus Pigghius de Pri●●ta Missa.  Or must Christ, Hieremie, isaiah, S. bernard, Pigghius, and Latomus be taken for no better, than Heathens and Publicans? Certainly, touching these pluralities of Masses, and this shameful profanation, and waste of God's Holy Mysteries, both Christ, 
Latomus contra Bucerum  and his Apostles, and all the Old Catholic Fathers of the Primitive Church will say, 
1. Corin. 11.  Nos huiusmodi consuetudinem non habemus, nec Ecclesia Dei: We have no such custom, neither the Church of God. And to the wilful maintainers of the same, Christ will say, Frustra colitis me, docentes doctrinas, praecepta hominum. 
Matthae. 15.  Ye worship me in vain, 
isaiah. 29.  teaching the Doctrines, and Commandments of men.  
And, where as, M. Harding, ye countenance, and furnish your errors by the name of the Church, Remember, S. john saith, Make no vaunts, that ye be the Children of Abraham. 
Matthae. 3.  For God is able even of the stones to raise up Children unto Abraham. And the Angel saith in the book of Revelations, 
Apocalyp. 2.  Dicunt, se esse judaeos, & non sunt: Sed sunt Synagoga Satanae: They name themselves jews, that is, the people of God▪ but they are not: They are the synagogue of the Devil.  
Now, good Christian Reader, that thou mayst see, how vainly M. harding hath wandered throughout this whole treaty, it may please thee, to remember my first Negative Proposition touching the same, which in effect is this: They are not able to show, that within six hundred years after Christ, there were five Masses said anywhere, in any one Church, in one day, throughout the world.  
In which proposition two points are specially touched: the number of Masses, and the number of years. To prove the Affirmative hereof, M. harding hath alleged the Council of Antisiodorum, 
Anno. 614.  and the Council of Toledo, either of them being without the compass of six hundred years. 
Anno 680.  He hath also alleged Leo an ancient Bishop of Rome, 
Leo Epis. 81.  speaking only of the Holy Communion, and not one word of the Private Mass. 
De Conse. dist. 2.  All these three Authorities touch only one Priest, and, as it appeareth by the Gloze, 
Relatum est. In ●los●.  only two Ministrations at the uttermost. Thus hath M. harding failed, both in the computation of the years, and also in the number of his Masses.  
Yet must this be defended among the rest, be the profanation thereof never so horrible: and, who so ever dare wish a reformation herein, must be no better, than a Heathen, and a Publican. O, how much better had it been for M. harding, either to have passed the matter over in silence, or plainly, and simply to have confessed his error?  
FINIS.    

THE FOURETEENTH ARTICLE, OF ADORATION OF IMAGES.  

The B. of Sarisburie.  
Or that Images were set up in the Churches, to the intent the people might worship them.   

M. harding. The .1. Division.  
That Images were set up in Churches, within six hundred years after Christ, it is certain, but not Specially either then, or sithence to the intent the people might worship them. 
Not Specially to be worshipped: Ergo, to be worshipped: although not Specially.  The intent and purpose hath been far other, but right Godly, as shall be declared. Wherefore the imputing of this intent to the Catholic Church, is both false, and also slanderous. And because for the use of Images, these New masters charge the Church with reproach of a new devise, breach of God's commandment, and Idolatry: I will here show, first, the Antiquity of Images, and by whom they have been allowed. Secondly, to what intent, and purpose they serve. Thirdly, how they may be worshipped without offence.   

The B. of Sarisburie.  
This Article of Images may be easily passed over, both for that the weight thereof is not great, and also for that M. harding, as his wont is, hath purposely dissembled the matter, that was in question, and devised other fantasies, that were not touched. Wherein, notwithstanding he use large discourses, and make great show, yet in the end, as it shall appear, he concludeth nothing. I grant, Images were erected in some Churches within six hundred years after Christ, all be it neither so rathe, as it is pretended, nor without much repininge of Godly men, and great contention.  
But M. harding, of his modesty, once again calleth us New Masters: so as he would call Moses, if he were now alive, or much rather God himself. For this Doctrine is God's Doctrine, and not ours. And therefore S. Augustine saith, Huiusmodi Simulachrum Deo nefas est in Christiano Templo collocare: 
August. de Fide. & Symbolo. Ca 7.  In a Christian Church to erect such an Image unto God, (resembling God to an old Man) it is an Abomination. And Epiphanius the Bishop of Cyprus entering into a Church, and finding there a Uele hanged up, and the Image of Christ painted in it, 
Epist. Epiphanij ad johannem Episcop. Hierosol.  tore it a sunder, and pulled it down, because it was done, as he writeth himself, Contra authoritatem Scripturarum, contrary to the Commandment of God's Word. Again he saith, Huiusmodi vela contra Religionem nostram veniunt: Such veles (so painted) are contrary to our Christian Religion: And again, Haec scrupulositas indigna est Ecclesia Christi, & populis, qui tibi crediti sunt. This Superstition is unmeet for the Church of Christ, and unmeet for the people, that is committed unto thee. S. Augustine saith, It is Abomination: Epiphanius saith, It is contrary to the Scriptures, and contrary to Christian Religion: Unmeet for the Church of Christ, and unmeet for the people of God. How be it, M. harding perhaps will suffer these two, to pass in the numbered of his New Masters.  
And, all be it by these Father's judgement, it is plain, that by setting up of Images God's Commandment is broken, yet it may the better appear by comparing Gods Words, and M. hardings Words both together. God saith, Thou shalt make to thee self no graven Image: M. harding saith, Thou shalt make to thee self graven Images. God saith, Thou shalt not fall down to them, nor worship them: M. harding saith, Thou shalt fall down to them, and worship them. Now judge thou, good Reader, whether this be a breach of God's Commandment, or no.  
verily M. harding in the first entry hereof saith thus, 
The Heathens Fathers of Images.  Images are not specially set up, to th'intent the people may worship them. The sense whereof must needs be this: Images are set up to th'end to be worshipped: although not specially to that end. But an Image is a Creature, and no God: And to honour a Creature in that sort, is Idolatry: Therefore, by M. hardings own confession, Images are set up to be used to Idolatry: although not Specially to that end. How be it by this simple Distinction of General, and Special, Idolatry is easy to be excused.   

M. harding. The .2. Division.  
Concerning the antiquity, and original of Images, they were not first invented by man, 
Antiquity of Images.  but (201) 
The .201. Untruth, containing three great Untruths together in one.  commanded by God, brought into use by Tradition of the Apostles, allowed by Authority of the holy Fathers, and all Councils, and by custom of all ages sigh Christ's being in the Earth. When God would the Tabernacle with all furniture thereto belonging to be made, to serve for his honour, and glory, he commanded Moses among other things to make two Cherubins of Beaten gold, so as they might cover both sides of the propitiatory, spreading abroad their whinges, 
Exod. 25.  and beholding themselves one an other, their faces turned toward the Propitiatory, that the Ark was to be covered withal. Of those Cherubins S. Paul speaketh in his Epistle to the Hebrews. 
Cap. 9  Which Images Beseleel, that excellent workman made at the commandment of Moses, 
Exod. 37.  according to the instruction by ●od given. 
Num. ●●.  Again Moses by the commandment of God made the Brazen Serpent, and set it up on high for the people, that were hurt of serpents in wilderness, to behold, and so to be healed. In the Temple also that Solomon builded, were Images of Cherubins, 
3. Reg. 6.  as Scripture showeth. Of Cherubin's mention is made in sundry places of the Scriptures, 
2. Pa●al. 3.  specially in Ezech●el the Prophet. cap. 41. josephus writeth of the same in his third, and eight book, Antiquittaum judaicarum. The Image of Cherubins representeth Angels, and the word is a word of Angelical Dignity, as it appeareth by the third Chapter of Genesis, where we read that God placed Cherubins before Paradise, after that Adam was cast forth for his disobedience.   

The B. of Sarisburie.  
M. harding doubteth not, to derive the f●rst Invention of his Images from God himself, even as rightly, and with as good Faith, as he deriveth his Mass from Christ, and his Apostles: or his Holy Water from the Prophet Elizeus: or the cardinals hat from S. Jerome. Unless perhaps he will reason thus: God saith, 
Exodi. 20.  show shalt not make unto thee self any graven Image, nor the Likeness of any thing: And, 
Deu●eron. 27.  Accursed be the man, that maketh ●n Image: And, Confounded be all they, that worship Images. 
Psalm. 96.  Ergo, God commanded Images to be made. If he can avouch his Images by such warrants, then doubtless God himself was the f●rst inventor of Images.  
But Learned, and Wise men think, that the invention hereof came first from the Heathens, and Infidels, that knew not God. Thus it is written in the Book of Wisdom: 
Sapientia. 14.  Vanitas hominum invenit artes istas, ad tenationem animae, & decipulam insipientium. The Vanity of men first found out this Art, to the tentation of the s●ule, and to the deceivinge of the unwise. S. Cyprian saith, Ad defunctorum vultus per Imaginem derinendos expressa sunt Simulachra. 
Cyprian. de Idolorum vanitate.  Ind posteris facta sunt sacta, quae primitùs fuerant assumpta solatia. Images were first drawn, thereby to keep the countenance of t●e dead in Remembrance. 
Ambros. in Psal. 118.  Upon occasion thereof things grew at length unto hol●nesse, that at the first were taken only for solace. Therefore S. Ambrose saith, Gentes lignum adorant, 
Concil. Nicen. 2. Actione. 6.  tanquam Imaginem Dei. The Heathens worship Wood, as the Image of God. And Eregorius the Bishop of Neocesaria, Gentilitas inventrix, & Caput est Imaginun. 
Eusebius. lib. 7. cap 18.  Heathennesse was the first d●●ser, and Head of Images.  
Likewise Eusebius saith, speaking of the Images of Christ, of Peter, and of Paul, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Hoc mihi videtur ex Gentili consuetudine obseruatum: quòd ita illi soleant honorare, quos honore dignos duxerint. This seemeth to be the observation of the Heathenish custom: for with such Images they used to honour them, whom they thought worthy of honour. Therefore S. Augustine writing against Adimantus saith thus, Simulant se favere Simulachris: quod proptereà faciunt, ut miserrimae, 
Augustin contrae Adimantum. ca 13.  & vesanae suae Sectae etiam Paganorum concilient benevolentiam. They would seem to favour Images: which thing they do, to th'intent to make the Heathens to think the better of their most miserable, and lewd Sect. For of the Heathens Lactantius writeth thus: Verentur, ne Religio vana sit, si nihil videant, quod Adorent. 
La●●antius lib. 2. Cap. 2.  They are afraid (as they also are of M. hardings sid●) their Religion shallbe but vain, if they see nothing, that they may worship. Therefore Daniel saith, 
Daniel. 3.  that Nabucodonozor the Heathen King appointed a solemn Dedication day, for his Golden Image, with all kinds, & sorts of Minstrelsy. And the Prophet Baruch thus openeth, 
Baruch. 6.  and uttereth the Religion of Babylon, Sacerdotes Barba, Capiteque raso, & aperto, sedent, & coram Dijs suis rugiunt. The Priests being shaven both Head, and Beard, and sitting bare, roar out before their Gods. Thus Heliogabalus, Adrianus, and Alexander Severus, being Infidels, 
Lampridius.  and Heathen Princes, had in their chapels, 
julius Capitol. Epiphanius.  and Closettes the Images of Abraham, of Moses, of Christ, and of others. Thus the Heretics called Gnostici, and Carpocratiani for that they savoured of the Heathens, 
Augustinus ad Quoduul●deum. Irenaeus lib. 1. ca 24.  had, and worshipped the Images of Christ, of Paul, of Pythagoras, and of Homer. By these few Authorities, and Examples it appeareth, that the first erection of Images came, not from God, but from the Heathens, that knew not God. And therefore Athanasius saith, The Invention of Images came not of good, but of ill. 
Athansius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dion. lib. 37.  As for the jews, that had the Law, and the Prophets amongst them, and therefore should best know God's meaning in this behalf, they had no manner Image, neither Painted, nor graven in their Temples, as Dion saith: and, as Origen saith, they could not abide any Painter, or Graver, to dwell amongst them.  
But M. harding replieth: God commanded Moses, to make the Cherubins, and the Braesen Serpent. These examples make little against my assertion. For God commanded not, either the Cherubins, 
Origen. contra Celsum li. 4.  or the Serpent to be set up to th'intent the people should Worship them: which is the whole, and only state of this question. The same objection the Old Idolaters laid sometime against Tertullian. For thus he writeth: 
Tertullian. De Idololatriae.  Ait quidam: Cur ergo Moses in Eremo Simulachrum Serpentis exaere fecit? Some one, or other, that maineteineth Idolatry, will say (as M. harding now saith) And why then did Moses make the Image of the Brazen Serpent in the Wilderness? Hereby we see, that M. harding is not the first, that devised this objection. The Old Idolaters found out, and used the same above fourteen hundred years ago, and M. Harding hath learned it at their hands. But hereto Tertullian maketh this answer: Bene, quòd idem Deus, & Lege vetuit Similitudinem fieri, & Extraordinario Praecepto Se●petis Similitudinem 
* He seemeth to use Interdixit, for Edixit.  Interdixit. Well, and good: One, and the same God, both by his General Law forebade any Image to be made: and also by his Extraordinary, and Special Commandment willed an Image of a Serpent to be made. He addeth further, Si ●undem Deum obseruas, habes Legem eius, Ne feceris Similitudinem. Et, si Praeceptum factae postea Similitudinis respicis, & in imitare Mosen, Ne facias adversus Legem Simulacli●●● aliquod, nisi & tibi Deus iusserit. If thou be obedient unto the same God, thou haste his Law, Make thou no Image. But, if thou have regard to the Image of the Serpent, that was made afterward by Moses, then do thou, as Moses did: Make not any Image against the Law, unless God command thee, as he did Moses. For God is free, and subject to no Law. He commandeth us, and not himself. He giveth this General Law, Thou shalt not kill: Yet he said unto Abraham, Take thy Son Isaak, and kill him. 
Genesis. 2●.  Likewise he saith, 
Exod. 11.  Thou shalt not Steal: And yet the people of Israel, by his Commandment, stolen away the Egyptians goods, without breach of the Law. The same answer may also serve for the Images of the Cherubins. How be it, 
The Barsen Serpent.  the Cherubins stood not in the Temple, in the sight, and presence of the people: but within the vele, in the Tabernacle, into which place it was not lawful for any one of the people to cast his eyes. 
The Cherubins.  And therefore there was in it no danger of Idolatry. But like as, when the Brazen Serpent was abused by Idolatry, 
The Brazen Serpent.  the Godly King Ezechias took it down, 
2. Regum. 18.  and broke it in pieces, notwithstanding God had commanded Moses to set it up: even so, notwithstanding it were sufferable to have images in the Church of God, without breach of God's law, yet when they be abused, and made Idols, as they are throughout the whole Church of Rome, 
Concilium Moguntinen. cap. 42.  it is the duty of godly Magistrates to pull them down, like as also it is ordered by the Council of men's.   

M. harding. The .3. Division.  
It were not much beside our purpose here to rehearse the place of Ezechiel the Prophet, 
Ezech. 9 In Commentar. in Ezechiel●.  where God commanded one, that was clothed in linen, and had an inkhorn by his side, to go through the mids of Jerusalem, and to print the sign of TAV, that is the sign of the Cross (for that letter had the similitude of the Cross among the old Hebrew letters, as S. Hierom witnesseth) in the foreheads of the men, that mourned, and made moan over all the abominations of that City.  
touching the Sign, 
The Sign● of the Cross commended to men by ●ods Providence. Eusebius Ecclesiast. hist. lib. 1. cap. 9  Image, or Figure of the Cross in the time of the New Testament, God seemeth by his Providence, and by special warnings, in sundry revelations, and secret declarations of his will, to have commended the same to men, that they should have it in good regard, and remembrance. When Constantine the Emperor had prepared himself to war against Maxentius the Tyrant, casting in his mind the great dangers that might thereof ensue, and calling to God for help, as he looked up, beheld (as it were in a vision) the Sign of the Cross appearing unto him in Heaven as bright as fire, and, as he was astonished with that strange sight, he hard a voice speaking thus unto him, Constantine in this overcome.  
After that julian the Emperor had forsaken the Profession of Christian Religion, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and had done Sacrifice at the temples of Painyms, moving his subjects to do the like: as he marched forward with his army on a day, 
Sozomen● Tripart. hist. lib. 5. cap. 50.  the drops of rain, that fell down out of the ●yer in a shower, form and made tokens and signs of the Cross, both in his, and also in the soldiers garments.  
Rufinus having declared the strange, 
Eccles. hist. li. 10. in 〈◊〉.  and horrible plagues of God, whereby the jews were frayed, and letted from their vain attempt of building up again the temple at Jerusalem, leave thereto of the Emperor julian in despite of the Christians obtained: in the end saith, that least those earthquakes, and terrible fires, which he speaketh of, raised by God, whereby as well the woorkehouses, and preparations toward the building, as also great multitudes of the jews were thrown down, cast abroad, and destroyed, should be thought to happen by chance: the night following these plagues, the sign of the Cross appeared in every one of their garments so evidently, as none, to cloak their infidelity, was able by any kind of thing to scour it out, and put it away. When the temples of the paynim were destroyed by Christians in Alexandria, 
Histo. Two-part. lib. 9 cap. 29.  about the year of our Lord .390. in the chief temple of all, which was of the Idol● Serapis, the holy, and mystical letters called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Actor. 17.  by God's providence, were found graven in stones, representing the Figure of the Cross, the Signification whereof after their interpretation was, life to come.  
Which thing espied by the Christians, and by the paynim present at the spoil, served marvelously to furtherance of the Christian Faith, no less than the inscription of the Altar at Athens, Ignoto Deo, unto the unknown God, served to the same purpose through S. Paul's preaching.  
Which altogether was before wrought by God's holy Providence, as Socrates, one of the writers of the Ecclesiastical stories, reporteth.  
Thus it appeareth plainly, how God's Providence hath commended unto true believers, the Sign of the Crosse. For which cause, and for Remembrance of our Redemption, it hath been in old time and always sithence much frequented and honoured. For beside that we read hereof in Tertullian, who was near the Apostles time, 
Cap. 16.  in Apologetico, we find in the writers of the Ecclesiastical stories▪ that the Christian people of Alexandria, 
Eccle. hist. lib. 11. cap. ●9. auctore Rufino. Histor. tripart. lib. 1. cap. 9  after they had pulled down, and taken away the arms and monuments of Serapis the Idol, 
The Crosse.  every man caused the sign of our lords Cross in place of them to be painted and set up in their posts, entries, windows, walls, and pillours: that where so ever the eye was turned, it should light on the Holy sign of the Crosse. Constantine the Emperor loved, and honoured this Sign so much, that he caused the same to be painted in all his flags, and banners of war, to be strooken in his coins, and monies, to be purtraited in his arms, scutchins, and targets. 
Lib. 1. contra Symma●hum.  Of this Aurelius Prudentius maketh mention.  
Christus purpureum gemmanti textus in Auro, 
 Signabat labarum: Clypeorum insignia Christus 
 Scripserat, ardebat summis Crux addita Christ's.  
The sense whereof is thus much in English. The chief banner, which was of purple, had the Image of Christ in it wrought in Gold and stones, The targets were painted all over with Christ, The Cross shined firebright in the creastes of their helmets. 
Vide histo. tripart. lib. 1. cap. 5.  That the banner commonly borne before the Emperor in war, in Latin called Labarum, was of this sort, it appeareth by an Epistle, 
lib. 5. Epistol. 29.  that S. Ambrose wrote to Theodosius the Emperor. Neither was the Figure of the Cross then only in Flags, and Banners, painted, woven, embroidered, or otherwise wrought, in Gold or precious stones: But also made in whole gold, and set upon a long staff or pole, and borne before men, (202) 
The .202. Untruth. For Prudentius speaketh not of procession in the Churches, but of Marching in the fields.  (as the manner is now in processions) as it seemeth plainly by these verses of Prudentius.  
Agnoscas Regina lubens mea signa necesse est: 
 In quibus effigies Crucis, aut Gemmata refulget, 
 Aut longis solido ex Auro praefertur in hastis.  
It hoveth you Madam, that gladly you acknowledge mine ensigns, in which the Figure of the Cross is either glittering in stones, or of whole Gold is borne on long slaves before us. This much have I gathered out of the ancient Father's writings concerning the Sign of our lords Cross, the sight whereof the professors of this New Gospel can not abide, to the intent the diversity of our time, and of old time may appear, to the manners of which, for a perfect reformation, these preachers would seem to bring the world again.   

The B. of Sarisburie.  
The Sign of the Cross, I grant, among the Christians was had in great regard: & that the more, both for the public reproach, and shame, that by the common judgement of all the world was conceived against it, & also for that most worthy price of our Redemption, that was offered upon it. It is written, 
Galat. 3.  Accursed be all they, that are hanged upon the Tree. And Chrysostom saith, 
Deuteron. 21.  The Infidels used commonly to upbraid the Christians with these words, Tu adoras Crucifixun? Wilt thou worship a man, that was hanged upon a Cross? 
Chrysostom. in Epis. ad Roman homil. 2.  They thought great villainy in that kind of Death: for it was most odious, and shameful of all others: & also they thought it great folly, to think well of it. Therefore S. Paul saith, Verbum Crucis pereuntibus stultitia est: 
1. Corin. 1. Ibidem.  The Word of the Cross unto them, that perish, is but a folly. Again, Praedicamus Christum Crucifixum, judaeis quidem scandalum, Gentibus autem Stultitiam: We preach Christ Crucified: a great offence unto the jews: And unto the Heathens a great Folly. Likewise S. Augustine calleth the Cross, Ipsam ignominiam, 
Augustin. in Psalm. 141.  quàm Pagani derident: That very shame, that the Heathens laugh to scorn. Likewise also Chrysostom, Mors Christi apud judaeos maledicta, apud Gentiles abominanda: 
Chrysostom. de laudib. Pauli. homil. 4.  The Death of Christ among the jews is holden accursed, among the Heathens it is holden abominable.  
Therefore the Faithful, that believed in Christ, in all their talks, & in their whole life, & conversation, used so much the more to extol, & magnify the same, in reproach of the enemies of the Cross of Christ, both jews, and Gentiles. For that cause S. Paul saith, I am not ashamed of the Gospel of Christ: 
Roman. 1.  for it is the Power of God unto Salvation. And, God forbid, that I should rejoice in any thing, 
Galat. 6.  but only in the Cross of jesus Christ: And, I reckon me self to know nothing, but only jesus Christ, 
1. Corin. 2.  and the same Christ Crucified upon the Crosse. Thus S. Paul triumphed of that thing, that in the world was so deeply despised: As if he would have said, This is that infirmity, 
Ephes. 4. colossen. 2.  that hath conquered the world: This is that villainy, and reproach, that hath lead captivity away captive, that hath spoiled the Principalities, & Powers of Darkness. Thus, as Theodorete recordeth, 
Theodoretus li. 3. Cap. 27.  the Christians everywhere, in their common resorts, and in the open market places published, and Proclaimed the victory, and Triumph of the Cross: Which, as Chrysostom saith, 
Chrysostom. in homi. Quòd Christus est Deus.  they were not ashamed to set, as a pos●e, to any thing, that they did, and to any thing, that they possessed. Likewise God, that the world might the more deeply think of the Death of Christ, wrought oftentimes strange Miracles by the same, as he did by Paul's Naptkins, 
Actorum. 19 4. Regum. 13. Actor. 5.  by Elizeus bones, and by Peter's shadow. Then the first Christened Emperor Constantinus, seeing that thing became so glorious, that before had been so slanderous, to increase the estimation thereof, commanded streitely by a Law, 
Cassiodorus lib. 1. cap. 9  that from thence forth no offender should suffer upon a Crosse. These things had in remembrance, we grant all that M. harding hath here alleged: The Uision of Ezechiel, 
Ezechiel. 9 Euseb. li. 9 ca 9  & the marking of the men's foreheads with the Hebrew letter TAV: The sight of a Cross offered unto Constantinus in the air: The staining of Crosses in the soldiers Coats, 
Sozomen. lib. 5. cap. 50.  in the time of the Renegade Emperor julian: The printing, or burning of the Crosses in the apparel of the jews at Jerusalem: 
Rufinus lib. 10.  The finding of the holy Hieroglyphical letter bearing the form of the Cross in the Temple of Serapis in egypt: 
Socrates lib. 5. ca 17.  And, to conclude, we grant, that the people, being newly brought to the knowledge of the Gospel, after they had pulled down the Scutcheons of the idol Serapis, 
Sozomen. lib. 7. ca 15.  & other like Monuments of Idolatry, in the place thereof, straight way set up the Cross of Christ in token of Conquest, 
Rufinus lib. 2. cap. 9  in their entries, in their Walls, in their Windows, in their Posts, in their Pillars: briefly in their Flags, Bamners, Arms, Scutcheons, Targets, and Coins. 
Cassiodor. lib. 1. cap. 9  All these things, I say, we yield unto M. harding without exception. Even so Christian Princes this day use the same Cross in their Arms, & Banners, both in peace, & in war, of divers forms, and sundry colours, as in token, 
Tertullian. in Apologetico.  they fight under the banner of Christ. Labarum among the old Romans was the Imperial standard of Arms, ritchely wrought in Gold, & beset with stone, carried only before the General of the field, & therefore reverenced of the soldiers above all other. Sozomenus as a Greek writer, & therefore not able to guess rightly of the Latin tongue, 
Sozomenus lib. 9 cap. 4.  seemeth to call it, Laborum. For thus he writeth: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The one of the standards, which the Romans call Laborum: 
Aelius Spartianus.  Unless there be an error in the Greek. notwithstanding it may be thought, The Emperor Severus had some respect unto the same, 
Gregor. ad German. Patriarch. in Concil. Nicen. 2. Action. 6.  when he gave this Watchewoorde unto his Soldiers, Laboremus, Let us labour. Likewise S. Gregory writeth, Christum belli socium habuisti, cuius Labarum ensign gestasti, ipsam dico vivificatricem Crucem: This standard the Christian Emperor Constantinus so blazed with the Cross, as others before him had done with Minotaurus, 
Eusebius in vita Constantini. ●ratio. 1.  or with Aquila. And, notwithstanding Eusebius say, Constantinus used this Cross, as a preservation of his safety, yet doubtless his affiance was only in Christ, and not in the Material Crosse. For Nicep●orus saith, Constantinus caused these words to be graven in the Cross, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. jesus Christus vincit, jesus Christ conquereth, and not the Crosse. Otherwise S. Ambrose writeth thus, Helena the Empress, by whose means the Cross was found out, invenit Titulum: Regem Adoravit, non Lignum utique. Quia hic Gentilis est error, & Vanitas impiorum: 
Nicephor. lib. 8. cap. 32.  She found out the Title: but she worshipped Christ the King, and not the Wood. For that is an heathenish error, and the vanity of the wicked.  
last of all, 
Ambrose in Oratione fune●ri Theodosij.  where as M. harding saith, The professors of this New Gospel cannot abide the Sign of our lords Cross: let him understand, it is not the Cross of Christ, nor the Sign thereof, that we find fault with all, but the Superstitious Abuse of the Crosse. God be thanked, it hath well appeared unto the world, that they, whom M. harding thus condemneth, have been able, net only to abide the Sign of Christ's Cross, but also to take up their Crosses, and to follow Christ, and to rejoice, and triumph in the same.  
Neither is there any such great matter yet showed, wherefore these men should glory of the Antiquity of their Cause. For notwithstanding all this long discourse, and great ado, Yet is it not hitherto any way proved, either that this Cross was an Image, or that it was set up in any Church, or that it was adored of the people. Certainly the Letter, that Ezechiel saw in a U●sion: the Cross that Constantinus saw in the air: the marks that were either stained with water, or burnt with fiere in the labourets garments: the secret Mystical letters in the Temple of Serapis: the Cognisances of the Cross painted, or graven in Flags, Banners, Targets, and Coins, were only bars laid a Cross, and no Images. Again the same Crosses were abroad in other places, in the Air, in the Field, in the Labourers Coats, in private houses, and in men's purses: and not set up in any Temple, as it is plain by that is already spoken. To be short, it appeareth not by any of these allegations, that any man was then taught to kneel down unto these Crosses, or to say, ave Crux spes unica: All-hail o Cross our only ●oape, or to yield them any godly honour. Which thing M. harding not having proved, notwithstanding his long discourse of words, hath proved nothing.  
And, where as he would force Prudentius to say, the Cross was then carried about in Procession upon a pole, as the manner is now in the Church of Rome, he openly misuseth that godly Father, and doth him wrong. For it is plain, that Prudentius in the place speaketh not one word, neither of Church, nor of Priest, nor of Clerk, nor of any goeinge in Procession. Only he speaketh of the Soldiers marching in the field, and following the Cross, as their Standard. So Eusebius writeth of the Emperor Constantinus, 
Euseb De vit● Constantini, Oratione. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  He commanded the Sign of the Cross to be carried before all his Armies. And the next verse that followeth in Prudentius is this: Hoc signo invictus transmissis Alpibus ultor etc. Where he describeth the dangerous war, that Constantinus had against Maxentius.  
seeing therefore none of all these Crosses, that M. harding hath here found out, either had any Image hanging on it, or was erected in any Church, or adored of the people, how can all these words stand him in steed, to serve his purpose?   

M. harding. The .4. Division.  
Concerning the Images of Christ and of his Saints, 
Images from th● Apostles time.  that they have been greatly esteemed and used in houses, 
Prudentius contra Symmach. lib. 1.  Churches, and places of prayer from the Apostles time forward, it is so evident, that it can not be denied. Athanasius writeth that Nicodeme, who came to jesus by night, made an Image of Christ with his own hands, and that, when he lay in his death's bed, he delivered it to Gamaliel, who was S. Paul's Schoolmaster. Gamaliel when he saw he should die, leafy it to james: 
The Genealogy, and peregrination of a Fable.  james left it to Simon and Zachaeus. This Image came from hand to hand by succession, and continued a long time in Hierusalem● From Jerusalem it was carried into Syria, and at length it was brought to the City Berytus, not far from tire and Sydon. Where how despitefully it was used of the jews, 
It is a fabulous tale, never ●ritten by Athanasius.  and what wonders ensued thereupon, who list to know, he may read it largely declared in a little book written by Athanasius of that mattier.   

The B. of Sarisburie.  
The Reader, of himself, if he be not over simple, may soon espy the simplicity of this Fable. A Christian man removeth his household, and having there an Image of Christ, equal unto him in length, and breadthe, and all proportion, by forgeatefulnes leaveth it there in a secret place behind him. A jew after him inhabiteth the same house a long while, and seeth it not: An other strange jew sitting there at dinner, immediately e●pieth it standing open against a wall. All this M. hardings Athanasius. Thus it standeth open, and yet it is hidden: it is hidden, and yet it standeth open. afterward the Priests, and Rulers of the jews come together, & abuse it with all villainy. They crown it with a Thorn: make it drink Esel, and Gal: and stick it to the heart with a Spear. Out issueth Blood in great quantity: The powers of Heaven are shaken: the Sun is darkened: The Moon loseth her light. And from thence▪ saith this young Athanasius, we had the Blood of hails, and all other like Blood throughout the world. To be short, the first word of the Book is, Iraque. M. harding himself is ashamed to report the tale. Yet must it bear the name of Athanasius: and being never so childish a fable, yet it must have the forward to prove Adoration of Images. Only he telleth us a long Genealogy of the names of Nicodemus, Gamaliel, james, Simon, & Zachaeus, to astonne the Reader, and to make him think the better of it. How be it, all this notwithstanding, this Image was neither Churched, nor adored, or worshipped, either of Priest, or people.   

M. harding. The .5. Division.  
Eusebius Caesariensis in the seventh book of his Ecclesiastical story, 
Cap. 14.  writeth of the ancient Image of Christ made in Brass, and of the woman that was healed by our Saviour of her bloody flux in the City of Phoenic●a called Caesarea Philippi, whereof that woman was a Citizen. Which Image, he saith, he saw, as likewise the Images of Peter and Paul, kept by some of old time. And there he confesseth, that the Images of Peter and Paul, and of our Saviour were in his time made, and painted in ●ables, 
Lib. 6. 〈◊〉 part. ca 〈◊〉.  and set forth. After Eusebius death, julian the renegade took down this Image of Christ, and set up his own in the same place: which with violente fire that fell from heaven, was cleft asunder in the breast, the head broken of with a piece of the neck, and sticked in the ground: The rest of it soremained long after, as a token of lightning, and God's displeasure might be reserved. That Image of Christ, after that the Painimes had haled, pulled, broken, and mangled it villainously, by the Christians was taken up, set together, and placed in the Church, where it is yet reserved, saith Socrates of his time. Of the miraculous herb that grew at the foot of this Image, which after that it had grown so high, that it touched the Images skirts, taken, and ministered, was a medicine and present remedy for all diseases, as Eusebius writeth: because it pertaineth not specially to the matter of Images, I rehearse nothing.   

The B. of Sarisburie.  
Eusebius himself showeth, that the Phoenicians being Heathens, and hearing, and seeing the strange Miracles, that had been wrought by Christ, and by his Apostles, made these Images in the honour of them, only of their Heathenish, 
Eusebius lib. 7. Cap. 18.  and vain Superstition. His words be these, Nec mirum est, Veteres Ethnicos beneficio affectos à Seruatore nostro, ista fecisse. Name & Apostolorum Pauli, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  & Petri, & ipsius Christi Imagines coloribus ductas, & seruatas vidimus. Et credibile est, priscos illos homines, non dum relicta avita Superstitione, ad hunc modum consuevisse colere illos Ethnica consue●●dine, ranquam Seruatores. It is no marvel, that the Heathens, receiving such benefits of our savour, did these things. For we have seen the Images of Pau●e, of Peter, and of Christ, drawn in colours, and preserved. And it may well be thought, that men in old times, being not yet removed from the Superstition of their Fathers, used after this sort to worship them by an Heathenish custom, as their saviours. By these words of Eusebius it is plain, that the use of Images came, not from Christ, or from the Apostles, as M. harding saith, but from the Superstitious custom of the Heathens. Neither doth it appear, that those Images were set up in any Church. 
●●sebius li. 7. ●ap. 18.  As for the Image of Christ, it is plain, it stood in the street abroad, and an Herb of strange operation grew underneath it.  
julianus that Renegade, that once had professed Christ, and afterwards wilfully renounced him, took down that Image of Christ, not to withdraw the people from Idolatry, but in malice, and despite of that new Religion: and erected up his own Image, to the intent the people should worship it, purposely to deface Christ: even as they do now, that wilfully break God's Commandments, 
Matth. 15.  to uphold, and maintain their own Traditions. Of whom S. Basile writeth thus, 
Basilius' Moral. Cap. 14.  Who so forbiddeth us to do, that God commandeth: or commandeth us to do, that God forebiddeth, is accursed unto all them, that love the Lord. Therefore God stroke julians' Image from Heaven with lightning, and rent it in pieces, 
Sozomen. lib. 5. cap. 8.  in token of his revengeance. Like as also, when an other julian Precedent of the East, had spoiled the Churches of Antioch, &, in like despite of Christ, sat upon the Holy Communion Cups, God smote him suddenly in the secret parts with such a disease, as never afterward could be cured.   

M. harding. The .6. Division.  
It is evident by Chrysostom's Mass, that there was some use of Images in the Church of Constantinople in his time: for he speaketh of the Image of the Crucifix. Whosoever is desirous to see testimonies of the Fathers for proof of Images, let him read the seventh general Council holden in Nicaea the City of Bythinia against image-breakers, and there he shall find no small number.   

The B. of Sarisburie.  
In the Communion book, that beareth the name of Chrysostom, there is mention made of Nicolas Bishop of Rome, who, as I have showed before, lived well-near five hundred years after Chrysostom, 
Anno. 855.  and was in order the second Bishop there, after Dame Johan the woman Pope. Such is the credit, and Antiquity of M. hardings witnesses. This second Council of Nice was holden well-near eight hundred years after Christ. To open the whole folly, and fondness thereof, it would require a long treaty. Ir●ne the Empress a wicked woman, the kings Daughter of Tartary, an Heathen borne, caused that Council to be summoned in despite of the Council of Constantinople, 
Abbas Vrspergen. Carion.  that had decreed against Images. She took her own Son Constantinus, and pulled out his eyes, only because he would not consent to the idolatrous having of Images. The Bishops and Doctors in that Council manifestly corrupted the Scriptures, 
Nicen. Concil. 2. Actio. 4. Nicen. Concil. 2. Actio. 2.  and falsified the holy Fathers without shame. They said, Imago melior est, quàm Oratio: An Image is better, than a prayer: And again, Who so ever will not adore the Godly Images, accursed be he.   

M. harding. The .7. Division.  
I will not let here to recite some, which, so far as I remember, be not found there, one only excepted, which is of S. Basile, every one of right good, and aucient authority.  
Simeon Metaphrastes a Greek writer describing the life of S. Luke the Evangelist saith, 
A vain Fabular. He lived about the year. 1350.  that he made the Images of Christ, and of his Mother Mary. Saint Ambrose witnesseth, that in his time the Images of the Apostles were used in pictures. For where he declareth the marvelous appearing of the Holy Martyrs Geruasius, 
In vita Ger●asij & Protasij.  and Protasius unto him in a vision, he saith, that a third person appeared with them, that told him, where their bodies lay, which seemed like to S. Paul the Apostle, as he understood his face by view of his Picture.  
Gregory Nyssene S Basiles brother, writing the life of Theodorus the Martyr, bestoweth much eloquence in the praise of the Church, where his Holy Relics were kept, commending the shape of living things wrought by the carver, the smoothenesse of Marble poolishid like Silver by the Mason, the lively resemblance of the Martyr himself, and of all his worthy acts, expressed and excellently set forth to the eye in Imagery with the Image of Christ by the painter. In which Images he acknowledgeth the fights of the Martyr to be declared no less, then if they were described, and written in a book.  
Paulinus the Bishop of Nola in his book, 
In deci●● Natali.  that he made inverses of the life of Felix the martyr, praiseth the Church, which the Martyr's Body was laid in, for the garnishing of it with painted Images in both sides, of both kinds, both men, and women, the one kind on the one side, and the other kind on the other side. Where he speaketh expressly by name of the Images of scabbed job, and blind Toby, of fair judith, and great queen Hester: for so he nameth them.   

The B. of Sarisburie.  
S. Paul saith, 
Coloss. 4. Lucas Medicus.  Luke the Physician, and not, Luke the Painter. He painted the Blessed Virgin with the colours of his speech, wherein he was counted more eloquent, than any of the rest: but otherwise to paint her, he had no leisure. How be it, Theodorus Anagnostes saith, 
Theodor. lib. 1.  Eudoxia sent the same Image from Jerusalem to the Empress Pulcheria: upon what credit, it is not known. But this Simeon Metaphrastes, whom M. harding here painteth out in his colours, and calleth him a Greek Writer, 
Volaterranus.  was a poor Schoolmaster in Constantinople, and wrote Saints lives, which may well be called, the Legends of Lies, and lived two hundred years ago, and not above. Of so right good ancient authority be M. hardings witnesses.  
touching that is here alleged of S. Ambrose, of Gregorius Nyssenus, and of Paulinus I grant, as there were Painters, and gravers at that time, so were there also Pictures, & Images at the same time, & that not only in Private houses, and market places, but also in the Congregations, and open Churches. Eusebius saith, 
Eusebius. li. 7. cap. 18.  that the use thereof was brought first into the Church by the Heathens: And S. Jerome saith, speaking of the Curiosity of the Heathens in this behalf, Argento, 
Hieronymus in Hieremiam. li. 2. cap. 10.  & auro decoravit illud: ut fulgore utriusque materiae decipiat simplices. Qui quidem error ad nos usque transivit, ut Religionem in divitijs arbitremur: He adorneth his Image with Silver, and Gold, that by the shine, and glittering of both these Metals he may deceive the simple. Which error doubtless is now cropen in amongst us, (that be Christians) so that now we think, our Religion standeth in riches. S. Jerome would not have complained hereof, if it had not been used in some places in his time. Neither could Epiphanius the Godly Bishop of Cyprus have rent in sunder the Picture of Christ painted in a cloth, 
Epiphanius ad johan. Hierosolymitan.  or call it a Superstition unfit for the Church of God: Nor could Serenus the worthy Bishop of Massilia, have broken in pieces Images wrought in timber, & Stone, unless such Pictures, and Images had then been used. We deny not, 
Gregorius li. 9 Epistole 9  but Images were then in use: but we deny, they were then worshipped of the people, or set up to the intent they should be worshipped.   

M. harding. The .8. Division.  
Athanasius hath one notable place for having the Image of our Saviour Christ, which is not common, where he maketh Christ and the Church to talk together as it were in a Dialogue, In Sermone de Sanctis patribus, & Prophetis. The Greek may thus be translated. Age (inquit) dic mihi, cur oppugnaris? Oppugnor (inquit Ecclesia) propter doctrinam evangelii, quam diligenter & accuratè teneo, & propter verum, & firmum Pascha, quod agito, & propter religiosam, & puram Imaginem tuam, quam mihi Apostoli reliquerunt, ut haberem depictam arram humanitatis tuae, in qua Mysterium Redemptionis operatus es. Hic Christus, Si propter hoc (inquit) te oppugnant, ne graviter feras, néue animum despondeas, cum scias, si quis Pascha neget, aut Imaginem, me ●um negaturum coram patre meo, & ●lectis Angelis. Rursus verò, qui compatitur mecum propter Pascha, conglorificaturum. An non audisti, quid Moysi praeceperim? 
The Image of Christ.  Fancies, inquam, mihi duos Cherubinos in Tabernaculo Testimonij, scilicet, ad praefigurandam meam Imaginem, etc.  
The English of this Latin, or rather of the Greek is this. Come on (quoth Christ to the Church) tell me, wherefore art thou thus invaded, and vexed? declare me the matter. Forsooth Lord (quoth the Church) I am invaded, and vexed for the exact observing of the Gospel, and for the keeping of the Feast of the true, and firm Easter, and for thy reverent, and pure Image, which thy holy Apostles have left to me by Tradition, to have, and keep for a representation of thine Incarnation.  
Then (quoth our Lord) if this be the matter, for which thou art invaded, and set against, be not dismayed, be of good comfort in heart, and mind, being assured hereof, that who so denieth Easter, or my clean Image, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  I shall deny him before my heavenly Father, and his chosen Angels. And he, that suffereth persecution with me for keeping of Easter, the same shall also be glorified with me. Hast not thou heard, what I commanded Moses the lawgiver to do? Make me (said I) two Cherubins i● the Tabernacle of the Testimony, to be a prefiguration, or foretokening of my Image, etc.   

The B. of Sarisburie.  
I trow, This good Old Monument of Antiquity hath lain long in the dust at Uerona, with M. hardings Amphilochius. The Church piteously bemoaneth herself unto Christ, that she is soar persecuted, and vexed for his Image. Christ to comfort her with all, saith, Who so denieth mine Image, shall be denied before my Father. In the end he confirmeth the use of such Images by the Example of the Cherubins.  
Here M. harding, to increase some credit to his new Doctor, should have showed us, when the Church was thus vexed, for having the Image of Christ, and who vexed her, and what kind of vexation it was, and how long it continued, and in what country, and when it ceased. The Church is built upon a Mount: her Persecutions cannot be hidden. If she ever were thus vexed, for having of Images, I mean before the time of Athanasius, it must needs appear: If never, then was she a very Wanton, thus to complain without cause.  
If these threats be true, that who so denieth the graven, or painted Image of Christ, shallbe denied before God the Father, then must Epiphanius the Bishop of Cyprus, and Serenus the Bishop of Massilia, both Godly, and Zealous Bishops, and a great number of other godly Learned Fathers, that rent, & broke down, and defaced Christ's Images, be utterly denied before God. To be short, to say, that God commanded Moses, to make the golden Cherubins, purposely to be Figures of these Images of Wood, or Stone, it is a very Fabulous, and a Childish fantasy, without any ground: how be it, good enough to maintain, and colour a Childish Doctrine.  
Notwithstanding, if there be any weight either in this hidden Athanasius, or in his sayings, then may we well conjecture, that he useth this word Image in this place, not for any such material form painted, or graven by man's hand, but for the whole Conversation of the Son of God in this mortal life, which is as much as, Verbum Caro factum est: The word became Flesh: and is expressed, and set forth, as an Image before our eyes, in the whole Doctrine, and Policy of the Church, as the deepest ground, and very foundation of the Christian Faith. 
2 Corin. 4. johan. 1.  And thus S. Paul saith, Christus est Imago patris, Christ is the Image of the Father. Otherwise God is Invisible. S. john saith, Noman ever saw God: But the Son, that is in the Father's bosom, he hath revealed the Fathers wil In his conversation in the Flesh, 
Apocalyp. 13.  as in an Image, we behold God the Father. So in the book of the Apocalyps, Imago bestiae, The Image of the Beast, is called, not any material Image Painted, or graven, but the Doctrine, the Seduction, the Errors, the Lies, the Blasphemies, the Idolatry, and the whole Conversation of antichrist. So S. Basile saith, Christ called his Flesh, and Blood the whole Mystical Doctrine of his Gospel, 
Basilij episto. ad Caesarien.  which he published in his dispensation in the Flesh. So S. Augustine seemeth to say, Eius Passionis Imaginem in Ecclesia Celebrandam dedit: He gave the Image of his Passion to be frequented in the Church. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And Pachymeres the Greek Paraphrast expoundeth this word Imago thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: He calleth Pictures, the Images, or inward and deep considerations of our Mysteries. For this Image of Christ the Church of God was often persecuted. This Image, as some of the Old Fathers say, was represented, and figured by the Cherubins: and undoubtedly, who so ever denieth this Image, Christ shall deny him before God his Father. 
Aug. 80. quaestio. Quaest. 61.  This Exposition is agreeable both to the tenor of God's Word, and also to the story of the Time: and therefore we may safely judge, 
Pachymeres in tertium caput Eccl. Hierarch. Athanasius Aduersus ●entes.  if this were Athanasius in deed, that this was his very meaning. Otherwise the common, and known Athanasius, that is extant, and abroad, writeth thus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The invention of Images is of ill, and not of good. And the thing, that hath an ill beginning, can never be judged good in any thing, as being in all respects, and altogether ill. This is this holy Fathers most clear judgement, not cast up in corners, and hidden in the dust, but open to the eyes, and sight of all the World.   

M. harding. The .9. Division.  
Of all the Fathers none hath a plainer testimony, both for the use, and also for the worshipping of Images, than S. Basile, whose authority for learning, wisdom, and holiness of life, beside antiquity, is so weighty in the judgement of all men, that all our New Masters laid in balance against him, shall be found lighter than any feather. touching this matter, making a confession of his faith in an Epistle, inveighinge against julian the renegade, he saith thus: 
Citatur ab Adria●o Papa in Epist●la Synodica ad Constantinum & Itenem.  Even as we have received our Christian and pure Faith of God, as it were by right of heritage: right so I make my confession thereof to him, and therein I abide. I believe in one god father almighty, God the Father, God the Son, God the Holy Ghost. One God (in substance) and these three (in persons) I adore and glorify. I confess also the sons Incarnation. Then afterward S. Marry, who according to the Flesh brought him forth, calling her Deiparam. I reverence also the holy Apostles, Prophets, and Martyrs, which make supplication to God for me: that by their mediation our most benign God be merciful unto me, and grant me freely remission of my sins. Then this followeth: Quam ob causam, & historias imaginum illorum honoro, & palam adoro: hoc enim nobis traditum à Sanctis Apostolis, non est prohibendum, sed in omnibus Ecclesijs nostris eorum Historias erigimus. For the which cause I do both honour the stories of their Images, and openly Ad●●re them. For this being delivered unto us of the holy Apostles by tradition, is not to be forbidden. 
This Basile is not S. Basil.  And therefore we set up in all our Churches their stories. Lo M. jewel, here you see a sufficient testimony, that Images were set up in the Churches long before the end of your six hundred years, and that they were honoured and worshipped, not only of the simple Christian people, but of Bishop Basile, who for his excellent learning, and wisdom was renowned with the name of Great.   

The B. of Sarisburie.  
In deed, as S. Basile for his learning, wisdom, and constancy in God's truth, was worthily called Great, so was his authority always accounted very weighty. If M. harding had in him some part of that poise, he would not so lightly be blown away from Christ, and his Gospel, with so weak blasts of light fantasy. But this Basile, is not Basile: nor are these words, S. Basiles words. Only Pope Adrian in his Synodical Epistle, among other vain authorities, allegeth these words in the name of Basile. But in S. Basiles Books, which are extant, and abroad, they are not found.  
And, where as this Basile is made to protest, that he will honour, and adore Images, and that openly to the example of others, M. harding knoweth, this Doctrine is contrary, not only to common sense; but also to his own Councils. For in the Council of men's it is written thus, Imagines non ad id proponuntur, 
Council Mog●nti. De Imagini●.  ut Adoremus, aut Colamus eas. Images are not set up to th'intent we should honour, or worship them. Neither doth Gregory call them Gods to be honoured, but only books to be read: neither books of profound knowledge, to instruct S. Basile, or other like learned Bishops: but, Libros Laicorum, Poor simple books to teach the ignorant.  
And, for as much as M. harding would have us, to make so deep account of the authority of this Council: for the better satisfaction of the Reader in this behalf, I think it necessary briefly, and by the way to touch some part of those weighty reasons, whereby the Bishops, and Fathers there after long deliberation were forced to erect, and stablish the use, and Adoration of Images, and to condemn the gainesaiers, as Blasphemers, and Heretics. Their special grounds are these: 
Moses saith, God took clay, and made man after his own Image, and likeness: 
Genes. 2.  
 isaiah saith, There shallbe a Sign, and a Testimony to the Lord in the Land of egypt: 
isaiah 19  
 David saith, Confession, and beauty is before him: Lord, 
Psalm. 95.  I have loved the beauty of thy House: O Lord, ini face hath sought for thee: O Lord, 
Psalm. 25.  I will seek after thy countenance: O Lord: the light of thy countenance is sealed over us. 
Psalm. 26.    
Of every of these several clauses, Pope Adrian concludeth thus, Ergo, 
Adriani Epist●. Synodica. Actione. 2.  we must erect Images in the Church.  
An other reasoneth thus, Sicut audivimus, ita vidimus, As we have heard, so have we seen: Ergo, there must be Images, to look upon. An other saith, 
Psalm. 47.  Mirabilis Deus in Sanctis suis: God is marvelous in his Saints: Ergo, 
Theodorut.  the Church must be decked with Pictures. An other saith, Noman lighteth a candle, and putteth it under a bushel: Ergo, Images must be set upon the Altar. Of all these, 
Concil. Nicen. ●. Actio. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and other like Authorities Isidorus concludeth, Ergo, A Church is nothing worth, unless it be full freight with Images.  
To prove the Adoration, and worshipping of Images, they have these authorities: David saith, adore ye the footstool of his feet: adore ye in his holy hill: O Lord, All the rich of the people shall pray before thy countenance:  
Ergo, say they, Images must be worshipped. Now, to reckon up the vanities, 
Psalm. 98.  and Idolatrous Fables of that Council, it would be tedious: 
Psalm. 47.  The Devil promiseth by his honesty, that he will no longer tempt, and trouble a holy man, 
Psalm. 44.  if he will leave worshipping of the Image of Our Lady. An other sendeth for an Image, 
Concil. Nicen. ●. ●ctio. 1.  to featche home water to his cistern. An other goeth on Pilgrimage, and biddeth our Lady in his absence to see to her own Candle. She did all things accordingly, as she was commanded. Until his return the Candle went never out. Thus much only for a taste.  
These proofs be great and weighty: And in comparison hereof, all our New Masters, as M. harding saith, shallbe found lighter than a feather.  
And, for as much as these men so often charge our Doctrine with novelty, thereby to bring it out of credit, as if it had never been known before these later days, it shall therefore be good to touch some part of the most Ancient Father's judgement, and the Old Practice of the Church concerning the same. 
Origen. contra Cel●um. lib. 7.   
Origen saith, Dei, ut invisibilis, & Incorporei, Imaginem nullam ●●●igiamus. We make no Image of God, as knowing him to be Invisible, and without body. Again he saith, 
Origen. contra Cel●um. lib. 4.  Celsus obijcit nobis, quòd non habeamus Altaria▪ & Imagines. Celsus the Heathen chargeth us, that we have neither Altar, nor Images. Clemens Alexandrinus, 
Clemens Alexadrinus in Par●netico.  that lived at the same time, writeth thus, Nobis apert● ve●itum est, Artem fallacem exerce●e. Non facies enim▪ inquit Prophe●a, cuiusuis rei Similitudinem. We are plainly forbidden, to use th●s deceitful art, (of painting, or graving). For the Prophet saith, Thou shalt not make the likeness of any thing. 
Arnobius contra Gente●. lib. 2.  Arnobius that followed immediately after Clemens, and Origen, writeth thus unto the Heathens: Accusatis nos, quòd non habeamus Imagines, 
Pag. 214. Tertulli. in Apologetico. Lactantius. li. 2. cap 2.  & Al●aria Ye accuse us, for that we have neither Images, nor Altars: La●tatius, sometime Scholar to Arnobius, saith, Non est dubium, quin Religio nulla sit, ubi Simulachrum est. Out of doubt, where so ever is any Image, there is no Religion. S. Augustine much commendeth this saying of Uarro, Qui primi Simulachra Deorum populis posuerunt, illi Civitatibus suis metum dempserunt, errorem verò addiderunt. They, 
Augustin de Ci●itate Dei. li. 4. cap. 31.  that first erected the Images of the Gods unto the people, took away fear, and Religion, and increased error unto their Cities. And addeth thereto this reason, Quia Dij facilè possunt in Simulachrorum stoliditate contemni. Because the Gods in the folly of Images may soon be despised. 
Concilium Eliberinum Can. 36.  The Council holden at Eliberis decreeth thus, Placuit, Picturas in Ecclesijs esse non debere, ne, quod colitur, aut Adoratur, in parietibus depinga●ur. We think it good, there be no Picture in the Churches: lest the thing, that is honoured, or adored, 
Constantinopolitan. Concil. P. Crinitus li. 9 cap. 9  be painted on the Walls. The like might be said of the Council holden at Constantinople. The godly Emperors, Ualens, and Theodos●us gave out this General Proclamation throughout all Christendom, Cum sit nobis cura diligens, in rebus omnibus Superni Numinis Religionem every, Signum salvatoris nostri Christi nemini concedimus, coloribus, lapide, a●a●e materie fingere, sculpere, aut pingere. Sed quocunque reperitur loco, tolli tubemus, gravissima poena eos mulctando, qui contrarium Decre●s nostris, & Imperio quicquam tentaverint. For as much, as we have ad ligent care, in all things to maintain the Religion of the most high God, therefore we suffer noman to fashion, to grave, or to paint the Image of our saviour Christ, either in colours, or in stone, or in any other kind of Metal, or matter. But, where so ever any such Image shall be found, we command it to be taken down, assueringe our Subjects, that we will most streitely punish all such, as shall presume, to attempt any thing contrary to our Decree, and Commandment. The same Decree was afterward put in execution, and practised by Philippicus, Leo, Constantinus the Father, Constantinus the Soon, Nicephorus, Stauratius, Michael, Leo Armenius, and other Christian and godly Emperors. These Authorities, as they be Old, and Ancient, so be they also plain, and evident, and well acquainted, and known unto the World: and therefore will soon overpoise all these Fables of the Image of Nicodemus, of Simeon Metaphrastes, of this young S. Basile, of new Athanasius, and of other like blind Authorities, that have been lately sought up out of Corners, and brought to light. verily Amphilochius, under whose cloak M. harding hath so often hid himself, may in no wise be refused. His words be plain, 
Concil. Nicen. 2. ●ctione. 6.  Non est nobis curae, Sanctorum v●l●us corporales in tabulis coloribus effigiare: quoniam his opus non habemus. We have no care, to draw out the bodily countenances of Saints in colours, and tables: For we have no need of them.   

M. harding. The .10. Division.  
Now, that there hath been enough alleged for the antiquity, original, and approbation of Images, it remaineth, it be declared, for what causes they have been used in the Church.  
We find that the use of Images hath been brought into the Church for three causes. 
Three causes why Images have been used in the Church.  The firsté is the benefit of knowledge. For the simple, and unlearned people, which be utterly ignorant of letters, in Picture● do, as it were, read, and see no less, than others do in books, the mysteries of Christian Religion, the acts, and worthy deeds of Christ, and of his Saints. What writing performeth to the that read, the same doth a picture to the simple beholding it, saith S. Gregory. For in the same the ignorant see, what they ought to follow: in the same they read, 
Ad Serenum Episcopu●● Massilien. lib. 9 Epist. 9  which can no letter's. Therefore Imagery serveth specially the rude Nations in steed of writing, saith he.  
T● this S. Basile agreeth in his Homily upon the forty Martyrs. Both the writers of stories (saith he) and also painters do show, and set forth noble deeds of arms and victories, the one garnishing the matter with eloquence, the other drawing it lively in ●ables, and both have stirred many to valiant courage. For, what things the utterance of the story expresseth through hearing, 
〈◊〉 loqu●s, Poema ta●●●.  the same doth the still Picture set forth through imitation. In the like respect in old time the work of excellent Poëtes was called a speaking Picture: and the work of Painters, a still Poetry. And thus the use, and profit of writing, and of Pictures is one. For things that be read, when as they come to our ears, than we convey them over to the mind: And the things, that we behold in pictures with our eyes, the same also do we embrace in our mind. And so by these two, Reading, and painting, we achieve one like benefit of Knowledge.   

The B. of Sarisburie.  
The first and chief cause and end of Images is, as it is here pretended, 
Gregor. li. 9 Epist. 9  that the People by the sight thereof may attain knowledge. And therefore S. Gregory calleth them the Lay men's Books: 
Concil. Senonense.  And the Fathers in a late Council say, We may learn more in a short while by an Image, then by long study, and travail in the Scriptures. And for the same cause S. Basile compareth an Image painted with a Story written. But the comparison, that M. harding useth between Imagery, and Poetry, seemeth nearest to express the truth. For Painters, and poets, for liberty of lying have of long time been coupled both together. One writeth of them in this sort, Pictoribus, 
Horatius.  atque Poetis Quidlibet audendi semper fuit aequa potestas: Painters, and poets had ever like chartar to adventure all things. And Atheneus, blazing abroad the liberty of poets, writeth of them thus, 
Athenaeus.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Unto whom only it is lawful to say, and do, what they list. And therefore Cicero seemeth to say, 
Cicero Tuscul. Quaest. 1.  Nihil negotij est haec Poetarum, & Pictorum portenta convincere: It is no great mastery, to reprove these monstrous Miracles of Painters, and poets. And therefore, like as Plato commanded, 
Plato.  all poets for their lyeinge to be banished out of his Common Wealth: 
Origen. contra Celsum. li. 4.  So likewise Almighty God, for like liberty, banished all Painters out of Israel. For these causes M. hardings comparison of Painters, and poets may well be allowed.  
How be it, this seemeth to be no very handsome way, to teach the people. Of their Priests, they have made Images: and of their Images, they have made Priests. For their Priests, for the more part, have Eyes, and see not: have Ears, and hear not: Hearts, and understand not: Mouths, and speak not: in all respects even like unto their Images. Their Images have no Eyes, and yet are made to see: have no Ears, and yet are made to hear: have no Mouths, and yet are set up to speak: and so in these respects do the Duties, that pertain to Priests. Thus they bar the People from the hearing of God's holy Word: and bid them go, and look upon their Images: to talk with their Images: to hear their Images: and to learn of their Images.  
And, although perhaps the people may happily learn somewhat by these means, yet is not this the ordinary way, whereby God hath appointed the people to attain knowledge. S. Paul saith, Fides ex auditu: 
Rom. 10.  Faith cometh (not by seeing, or gazing, but) by hearing. There were many simple, rude, and unlearned lay men among the jews. Yet God never set up any such Books for them to read: but contrariwise evermore forebade them, and cried against them, and would not suffer them. If this be so speedy, and so ready a way to teach the People, how happeneth it, that where as is greatest store of such Schoolmasters, there the people is evermore most Ignorant, most Superstitious, and most subject to Idolatry? But, to conclude, The Prophets Habacuch, and Hieremie say, 
Habacuch. 2. Hieremi. 10.  Conflatile est demonstratio mendacij: Lignum est Doctrina Vanitatis. A molten Idol is a Lesson of Lies: And (M. hardings) wooden Image is a doctrine of Vanity.   

M. harding. The .11. Division.  
The second cause of the use of Images, is the stirring of our minds to all godliness. For where as the affect and desire of man is heavy, and dull in Divine and spiritual things, 
Sapient. 9  because the Body that is corruptible weigheth down the mind: when it is set forth before our eyes by Images, what Christ hath done for us, and what the Saints have done for Christ: than it is quickened, and moved to the like will of doing, and suffering, and to all endeavour of holy and virtuous life. As when we hear apt and fit words uttered in a Sermon, or an Oration: so when we behold looks, and gestures lively expressed in Images, we are moved to pity, to weeping, to joy, and to other affects. Wherein verily it hath always been thought, that painters have had no less grace, than either Orators, or poets.  
Who listeth to see examples hereof, he may peruse the second Nicene Council, 
Action. 4.  where he shall find among other most notable things concerning this point, one of S. Euphemia the Martyr, an other of Abraham sacrificing his Son Isaac, worthy of everlasting memory, that of Asterius the holy Bishop, this of Gregory Nyssene, very elegantly described. Virgil maketh Aeneas to weep, to hope for better fortune, to gather courage of mind, to take good advise, and order for redress, and help of his great calamities, by occasion of beholding a Painter's work at Carthago, wherein the battle of Troy was expressed. Which that wise Poet would not have done, were it not that Pictures have great force to move men's hearts.  
ovid likewise in the Epistle of Laodamia to Protesilaus her husband being forth at wars, maketh her so to write of his Image, which she had caused to be made of wax for her comfort in his absence, as it may well appear, that Images have a marvelous power to stir vehement affects, and to represent things absent, as though in manner they were present, in the minds of the beholders. Among all other examples for this purpose, that seemeth to me most notable, which Appianus writeth of C. julius Caesar li. 2. De bellis civilibus. After that Caesar had been murdered of the Senators in the Council house, one of his friends, to show the cruelty of the fact to the people, laid Caesar's bed in the open market place, and took forth of it his Image made of wax, which represented three and twenty wounds after a beastly sort stabbed into his face, and all the rest of his body, yet gaping, and as it were fresh bleeding. With which show he stirred the people to more wrath and rage, than he could have done with any oration or gesture: which was declared forthwith. For as soon as the people saw it, not able to bear their grief, nor stay their fury any longer, they wrought great and strange cruelties against them, that were found to have committed that murder.  
The third cause, why Images have been set up in Churches, is the keeping of things in memory necessary to our salvation. For when we cast our eyes on them, our memory, which otherwise is frail and weak, gathereth together, and embraceth the benefits, and merits of our Saviour Christ, and the virtuous examples of Saints, which we ought to follow: that if we be such, as they were, we may by God's grace through Christ attain the bliss they be in, and with them enjoy life everlasting. And verily they that have Images in regard, and reverence, must be so minded, as they behold, not only the things by them represented, but also perform the same in deed with most diligent imitation.   

The B. of Sarisburie.  
touching the second commodity of Images, which is the moving, and stirring of the mind, M. Harding is feign to pray aid of the Heathenish poets, Uergile, and ovid, not the meetest Authorities for a Doctor of Divinity: and for proof hereof to bring in their idle fables, with an old profane story of Appian. Therefore he seemeth now to draw very deep, and not far from the lies. I marvel, 
In Eunuches.  he had forgotten the young man in Eunuchus, who, for that he saw jupiter painted in a Table, was straightway thoroughly moved, and emboldened to his youthful purpose. I grant, Images do oftentimes vehemently move the mind diversly to sundry affections. And I reckon him a blind man, that will hold the contrary. Sallust saith, Quintus Maximus, and Publius Scipio, when so ever they beheld their Ancestors Images, were by and by inflamed with nobility of courage, to advance themselves to like adventures. But every thing, that may delight, or move the mind, is not therefore meet for the Church of God. God's house is a house of prayer, and not of gazing. And, to answer one profane story by an other, the Old Lacedæmonians would not suffer any Image, 
Plutarch.  or Picture to stand in their Council house: lest the Senators minds by mean thereof, should be drawn from that, they had in hand, to other fantasies. Certainly the wise man saith, Aspectus Imaginis dat insipienti concupiscentiam: 
Sapientiae. 15.  The sight of an Image in the unwise stirreth up concupiscence.  
The third commodity, touching Remembrance, is like the first: And therefore is already answered.   

M. harding. The .12. Division.  
And now we are come to declare, 
How Images may be worshipped without offence  how Images may be worshipped, and honoured without any offence. That Godly worship which consisteth in Spirit, and Truth in wardely, and is declared by signs outwardly in recognizinge the Supreme dominion, 
Holy Images by M. hardings confession, are worshipped without Spirit, and Truth.  which properly of the Divines is called Latria, is deferred only to the Blessed Trinity. As for the Holy Images, to them we do not attribute that worship at all, but an inferior reverence or Adoration: for so it is named: 
* A vain distinction. For the Hebrew word soundeth, Non incuruabis teipsum, Thou shalt not boow down etc.  which is nothing else, but a recognizinge of some virtue or excellency protested by outward sign, as reverent kissing, boowinge down, kneeling, and such the like honour. Which kind of Adoration or worship, we find in the Scriptures oftentimes given to creatures. The whole act whereof is not withstanding referred, not to the Images 
para The act of Adoration is referred to the Image: although not principally.  principally, but to the things by them represented, as being the true and proper objects of such worship. For although the honour of an Image passeth over to the original, 
Li. ad Amphiloch. ca 18.  or first sampler, which the learned call Archetypum, as S. Basile teacheth: Yet that high worship called Latria, belongeth only to the blessed Trinity, and not to the reverent Images, lest we should seem to be worshippers of creatures, and of matters, as of Gold, Silver, Stones, 
In questionib. ad Antiochum Principe●●.  Wood, and of such other the like things. For we adore not Images as God, 
a This Athanasius is forged, and not the true Athanasius.  saith Athanasius, neither in them do we put hope of our Salvation, ne to them do we give Godly service or worship, for so did the Gentiles: but by such adoration or reverence, we declare only a certain affection and love, which we bear toward the originals. And therefore if it happen their Figure and shape to be defaced and undone, we let not to burn the stocks, as very wood, and being of other stuff, to convert the same to any use, it may best serve for.  
S. Gregory praising much one Secundinus, 
li. 7. Epist. 53.  for that he desired the Image of our Saviour to be sent unto him, to the intent by having his Image before his eyes, he might the more be stirred to love him in his heart: After a few words uttered in this sense, he saith further: We know thou demandest not the Image of our Saviour to the intent to worship it, as God: But for the remembrance of the Son of God, that thou mightest be enkindled with the love of him, whose Image thou desirest to behold. And verily we fall not down before it, as before God. But we adore and worship him, whom through occasion of the Image, we remember either borne, or done to death for us, or sitting in his throne. And whiles we reduce the Son of God to our memory by the picture, no less then by writing, it bringeth either gladness to our mind by reason of his Resurrection, or comfort by reason of his Passion. Thus far S. Gregory.  
And if men pray kneeling before any Image, or triumphant sign of the Holy Cross, they worship not the Wood or Stone Figured, but they honour the highest God. And whom they can not behold with senses, they reverence and worship his Image representing him, according to ancient institution, not resting or staiing themselves in the Image, but transferring the adoration and worship to him, that is represented.  
Much might be alleged out of the Father's concerning the worshipping of Images: but this may suffice. And of all this one sense redoundeth, that what Reverence, Honour, or Worship so ever is applied to Images, it is but for Remembrance, Love and honour of the primitives or originals. As when we kiss the Gospel book, by that token we honour not the Parchment, Paper and Ink, wherein it is written, but the Gospel itself. And as jacob, 
Gene. 37.  when he kissed his Son josephes' coat imbrued with kids blood, holding and imbrasinge it in his arms, and making heavy moan over it, the affection of his love and sorrow rested not in the Coat, but was directed to joseph himself, whose infortunate Death (as he thought) that bloody coat represented: So Christian men shewing tokens of reverence, love and honour before the Image of Christ, of an Apostle, or Martyr with their inward recognition and devotion of their hearts, they stay not their thoughts in the very Images, but defer the whole to Christ, to the Apostle, and to the Martyr, giving to each one in dew proportion▪ that which is to be given, putting difference between the Almighty Creator, and the Creatures: finally rendringe all Honour and Glory to God alone, who is marvelous in his Saints. Such worshipping of Images is neither to be accounted for wicked, nor to be despised: (203) 
The .203. untruth. For no Ancient Father either Greek, or Latin, ever taught us to kiss an Image, or to kneel, or to boow down unto it.  for the which we have the testimonies of the ancient Fathers, both Greeks and Latins: unto which, further authority is added by certain 
* Without the compass of six hundred years.  general Councils, that have condemned the breakers and impugners of the same.   

The B. of Sarisburie.  
M. harding hath made a very large entry to so small a house. The whole question standeth only in this one point, of Adoration, which is here very lightly passed over in few words. All the rest is used only as a flourish, to begin the ga●●e. Neither doth he any wise directly answer, that was demanded, that is, whether Images in old times were set up, to be worshipped: but only showeth his own fantasy, in what sort they may be worshipped: Wherein notwithstanding, he seemeth not to agree thoroughly, neither with the rest of his company, nor with himself. His final Resolution is this, The Adoration, that is made in this sort, is not Principally directed to the Image. The sense of which Words is this, The corruptible creature of Wood, or Stone may be worshipped, although not Principally, or chiefly, as God himself, which is thereby represented. And thus he taketh an indifferent way between both: as if he would say, An Image may be worshipped: and yet it may not be worshipped. Again, It may not be worshipped: and yet it may be worshipped. And for Confirmation hereof, he allegeth certain authorities forged under the names of S. Basile, and Athanasius: notwithstanding he know right well, that neither of these two Fathers ever, either uttered such words, or had cause to move such matter. Only they are alleged in that childish Council of Nice the second, among a great number of other like lies, and Fables. Good Christian Reader, if thou be learned, consider, and weigh that Council. And thou shalt say, I have reported much less, than thou hast found. And the same Athanasius, as he is here brought in to prove the Adoration of Images, so else where in the same Council he is forced to say, 
Concil. Nicen. 2. Actio. 3.  that Christ dwelleth in Relics, and Dead men's Bones.  
As for Gregory, 
Gregorius lib. 7. Epist. 53.  notwithstanding he speak expressly of Images, yet he speaketh not one Word of the Adoration of Images. In Conclusion M. harding being not able, to allege, no not so much as one Ancient Father for the worshipping of Images, these manifest forgeries only excepted, yet he blusheth not to say in a bravery, that he might allege a great number more. By such faces, and vi●inge of empty store, the simple people is oft deceived. But what needeth M. harding, either to hold by these counterfeit, and forged deeds: or elsby these fond devices of Principal, and not Principal Adoration, thus to simper, and to season the matter bitwéene both? Certainly the Bishops in his second Council of Nice, 
Ex libro Caroli Magni.  think themselves able to prove, both by Scripture, and also by Ancient Authority, that Images ought undoubtedly to be honoured. For, as it is said before, they allege these Scriptures, 
Psalm. 98.  Worship the footstool of his feet: 
Psalm. 47.  adore him in his holy hill: All the rich of the people shall worship thy face.  
Hereof they conclude thus, 
Psalm. 44.  Ergo, Images must be worshipped. And therefore Theodosius the Bishop of Mira in the same Council alloweth it well, and specially, for that his archdeacon was taught the same by revelation in a Dream.  
Therefore one of them saith, Venerandas imagines adoro, & id perpetu● docebo: I adore the reverent Images, and will maintain the same, while I live. 
Concil. Nicen. 2. Action. 2.  another saith, Historias Imaginum honoro, & palam Adoro: I worship the stories of Images, and adore them openly. another saith, Imagines perfectè adoro: I give perfit Adoration unto Images. another saith, Eos, qui diue●sum statuunt, auer●or, & anathema●izo. All such, as hold the contrary, I utterly forsake, and hold them accursed. Briefly, the whole Council there determineth thus, Eos, qui circa Adora●ionem Imaginum laborant, aut dubitant, nostra Synodus anathematizat. All such, as stagger, or stand in doubt, of the Adoration of Images, are accursed by this Council.  
They say, We know, that Images are Creatures Corruptible: and therefore we neither use them, nor take them as Gods. And thus they think themselves very wise men, that can know, that Birds, and Children be able to know. Even so the Heathens were wont to say of their Idols. Cicero confesseth, Io●em lapidem non esse Deum, That jupiter is a stone, and no God. Lactantius hereof writeth thus, Non ●psa, inquit, Adoramus, sed eos ad quorum Imagines facta, & quorum nominibus Consecrata sunt. The Infidel will say, even as M. harding here saith, We worship not our Images, but our Gods, unto whose likeness the Images are made, and in whose names they are Consecrate. The like ●ereof we may find in S. Augustine, 
Augustin. in Psalm 113.  in Athanasius, in Sozomenus, and in others: And this excuse was then, as now, thought sufficient, 
Athanasi. contra Gentes.   
But S. Augustine saith, Very children know, that these Images h●ue eyes, and s●e not: mouths, and speak not. Wherefore then doth the holy Ghost so often teach us, 
Sozomen. li. 7. ca 15. de Sophisms Olympio.  and admonish us the same thing in the Scriptures, as if we knew it not? He answereth, Quia species membrorum in eminenti collocata suggestu, cùm honorari, atque adorari coeperit a multitudine, parit in unoquoque sordidissimum erroris affectum: ut, quoniam in illo figmento non invenit vitalem motum, credat numen occul●um: 
Augustin. in Psalm. 113.  et effigiem viventi Corpori similem, seductus forma, & commotus authoritate, quasi saplentium i●sti●utor●m, obsequentium turbarum, sine vivo aliquo habita●ote esse non putet. For that, the very shape, and proportion of a man set aloft, after it once beginneth to be adored, and honoured of the multitude, it breedeth in every man that most vile affection of error, that although he find there no natural moving, or token of life, yet he thinketh some God, or godly thing is within it: And so being deceived, partly by the form, that he seeth▪ and partly by the Author●tie, and credit of the Authors, ●nd makers of it, whom they take to be wise, and partly also by the example, and devotion of the people, whom they see obedient to the same, he thinketh, that the Image, being so like to a living body, cannot be without some living thing underneath it. Again he saith, Cùm in his ●edibus lo●an●ur, honorabili sublimitate, 
Augustinus 〈◊〉 epist. 49.  ut a precantibus, atque immolantibus attendantur, ipsa similitudine animatorum membrorum, atque sensuum, quamuis sensu, & anima careant, afficiunt infirmos animos, ut vivere, atque spirare videantur. After that Images be once set up in these places in honourable highthe, that they, that pray, or sacrifice, may look upon them, although they have neither sense, not soul, yet they so strike, and amaze the weak minds of the people, even with the very proportion of living members, and senses, that they seem to have life, and to draw breath. 
Augustinus in Psalm. 13.  Again he saith, Quis adorat, vel orat intuens Simulachrun, qui non sic afficitur, ut ab eo se exaudiri putet, ac ab eo sibi praestari, quod desiderat, speret? Who ever Adou●reth▪ or maketh his prayer beholding an Image, but he is so moved in his mind, that he thinketh, the Image hea●eth him, and hoapeth, it will perform his prayer?  
All these things the Heathens knew, and therefore wer● well shielded with M. hardings excuse, 
La●ria, Do●lia.  and yet notwithstanding were Idolaters: and, as the prophet Hieremie reporteth, 
Hieremi. 2●  They said to a Block, Pater meus es tu: Thou art my Father: and to a Stone, Tu me genuisti, Thou art my Maker, thou haste begotten me. And therefore were they the children of God's anger: for that they turned the truth of God into a Lie, and honoured the Creature above the creature, 
Rom●n. 1.  which is God blessed for ever.  
And, the more to encourrage the simple in these errors, they have devised many feigned Miracles. The dead Images have been forced to sweat, to weep, to laugh, and to shift themselves from place, to place. And as among the Painimes, and infidels, the Image of jupiter was able to say aloud, Let all Christians be banished the Country: 
Eusebius li 8. De Theote●no.  And as the Image of juno, being demanded, whether she would go to Rome, or no, was able to give a courteous beck, & gently to say, Volo, I am content: Even so among Christians, Images have been able to speak, 
Concil. Nicen. 2. Actio. 5. Nycolaus Lyra ●n 14. ca Daniel.  what so ever their keeper, or Sextine listed. The Image of Our Lady was able to attend her own Candle: and other Images able to heal all diseases. Briefly, Nicolaus Lyra saith, In Ecclesia Dei populus saep● decipitur a Sacerdotibus fictis Miraculis jucri causa: In the Church of God the Priests oftentimes deceive the people with feigned Miracles for lukers' sake. Thus the world was borne in hand, that Images were not only bare Images, but had also some secret divine power hidden within them, and therefore were worthy to be honoured.  
Here is imagined a great difference in Adoration between Latria, and Doulia. Latria is the honour, that belongeth only unto God (as M. harding saith) in recognisinge of the supreme Dominion. But of Doulia, which is the other part, and may be Englished a Service, and, as they say, is dew unto a Creature, he thought it best, to say nothing. Thus, by M. hardings distinction, we must Honour God, & Serve Images. And therefore this reverence, so given, may not be called Idololatria, but Idolodulia: That is to say, Not the Honouring, but only the serving, or obeieinge of Images. 
N●col. Lyra in Hester. 3. ca  In like sort Lyra saith, One knee we may bow to any noble parsonage: but upon both we may kneel only unto God. And by such a simple distinction it is thought, the whole matter is well salved. But, what if the simple people understand no Greek, and cannot so learnedly discern Latria, from Doulia, but take the one Adoration, for the other? verily, as it now fareth in the Church of Rome, they use them both universally without difference.  
Therefore this distinction, thus applied, seemeth much like to that, the physicians wife sometime said, Pepper is cold in working, and hot in operation. For M. hardings distinction standeth not in difference of matter, but only in words. Cicero saith, 
Cicero De Finib. 4.  Bonum esse negas: Praepositum dicis. An minuis hoc pacto avaritiam? Thou wilt not have worldly wealth called Bonum, but only Praepositum. But dost thou hereby any thing abate avarice? Even so may we say to M. harding: ye will not have your Adoration of Images called Latria, but only Doulia. But Sir, do you by this distinction, any thing abate Idolatry?  
Certainly, Constantius the Bishop of Constantia, in the second Nicene Council saith, 
In libro Caroli Magni.  Ego Imaginibus cultum honoris exhibebo eundem, qui debetur Vivificae Trini●ati: Et, si quis nolit idem facere, eum anathema●izo, ut Marcionem, & Manichaeum. I for my part yield unto Images the same Adoration of honour, that is dew to the Holy Trinity: And, if any man refuse to do the same, I accurse him, as I do the Heretics Martion, and Manichee. And in the same Council it is determined thus, Non sunt D●ae Adorationes, sed una Adora●io, 
Concil. Nicen. 2. Actio. 4.  Imaginis, & Primi exemplaris, cuius est Imago. There are not two sorts of Adoration (the one called Latria, the other Doul●a, as M. harding divideth them) but one only Adoration, both of the Image, and also of the Sampler, whereof the Image is.  
Likewise Thomas Aquine, after long debating of the matter, thus at last ruleth over the case: 
Thomas in. 3. Senten. dist. 2●  The Image, and the thing thereby represented, must be worshipped both with one kind of Adoration: And, for example ●e saith, The Cross, or Image of Christ must be honoured with L●tria, (that is▪ with godly honour) because Christ himself is so honoured: And the Image of our Lady must be honoured with Doulia, because that honour, (as he saith) is Dew unto our Lady. This determination of Thomas is reproved by Holcot: And his reason is this: 
Holcot in libru● Sapient. lect. 158.  Latria, or Godly honour, is dew only unto God: But the Image of God is not God: Therefore Latria, or Godly honour is not dew unto an Image. Otherwise (saith he) the creature, and the Creature should both be adored with one honour. And notwithstanding Henricus de Gandavo, Petrus de Aquisa, johannes de Guiverra, Durandus, and other School Doctors agree with Holcot, and their judgement seem very agreeable unto Reason, Yet he that wrote Fortalitium Fidel, saith, 
Author For●ali●ij: Licet ho● rationabiliter dictum videatur, tamen Communis opinio tenet oppositum. lacobus Payu●● li. 9 jacobus Nanclantus in epist. ad Roman. cap. 1.  The Common opinion, and practise of the Church holdeth the contrary. And one jacobus Payva, a great stickler of that side, doubt●th not to write thus: Non tamen inficiamur, hac nos Latriae Adoratione Christi praecla●issimam Crucem colere, & venerari: Yet we deny not, but we do worship, and adore the most noble Cross of Christ, even with this Godly honour, that we call Latria. And, where as M. harding referreth the whole Adoration unto the thing represented by the Image▪ One jacobus Nanclantus, the Bishop of Cl●gium in Italy telleth him, that the Image, and the thing represented by the Image, must both be worshipped with one kind of Adoration. His words be these, Ergo non solum fa●endum est, Fideles in Ecclesia Adorare coram Imagine, ut nonnulli ad cau●elam forte loquuntur, sed & Adorare Imaginem, sine quo volveris scrupulo, quin & eo illam venerari cultu, quo & prototypon eius. Propter quod, si illud habet A do●ari Lat●ia, & illa habet Adorari La●●ia: Therefore we must confess, that the faithful people in the Church doth not only worship before the Image, as some men use to speak for more assurance, but that they worship the Image itself, and that without any manner scruple of conscience, what so ever. Yea, and further they worship the Image with the same honour, wherewith they worship the thing represented. As if the thing represented by the Image he worshipped with godly honour, then must the Image itself likewise be worshipped with godly honour. If M. harding will say, these errors be old, & long sithence controlled by his Church of Rome, it may please him to understand, that Nanclantus was printed in Uenece, Anno. 1557. and that Payva was printed in ●oleine, Anno. 1564. both well allowed without controlment.  
The case standing thus, what then availeth M. hardings distinction of Latria and Doulia? 
Augustin. De Verbis Domi. Secundum Ma●thae. Sermo. 6.  I fear me, we may say of him, and his fellows, as S. Augustine sometime said of the Heathens: Nemo mihi dica●, Non est Numen: non est Deus. V●inam ipsi sic norint, quomodo novimus nos. Sed quid habeant, pro qua re habeant, quid ibi faciant, Ara testatur. Let noman say unto me, It is no Divine Power: it is no God. I would to God, they so knewit, as we know it. But what they have, and in what sort they have it, and what they do about it, the Altar beareth witness.  
Marcellina the Heretic is much reproved by S. Augustine, 
August. ad Quoduul●deum. Origen. contr● Celsum li. 4. Polyd Vergil. De Inuentorib. rer. lib. 6. ca 13.  for that, among other Images, she offered up incense to the Image of Christ. And Origen saith, Fieri non potest, ut quis & Deum, & Simulachrum colat. It is not possible, that any man may worship God, and an Image both together. And Polydorus Uerg●lius a man of late years, uttering the great abuse, that he saw in the Church in his time, writeth thus: Nunc de Simulach●orum cul●u agamus: quem non modò nostrae Religionis expertes, sed, teste Hieronymo, omnes ferè Veteres Sancti Patres damnabant, ob metum Idololatriae. Now let us entreat of the worshipping of Images: which not only the Heathens, that were void of our Religion, but also, as S. Jerome saith, all the Old Godly Fathers condemned, for fear of Idolatry.  
And of the abuse, and disorder of the Church herein in his time, he writeth thus: Eò insaniae deventum est, ut haec pars Pie●atis parùm differat ab Impietate. The world is come to such outrage, 
●bidem.  and mere madness herein, that this part of Holiness differeth now very little from open Wickedness. To this pass the Church of God was brought by M. hardings distinction, of Latria, and Doulia.  
The best remedy in this behalf, and most agreeable with God's Word, is, utterly to abolish the cause of the ill. So the godly King Ezechias took down, and broke in pieces the Brazen Serpent, notwithstanding Moses himself, by God's special Commandment had erected it: notwithstanding it were an express Figure of Christ hanging upon the Cross: notwithstanding it had continued so many years: notwithstanding God by it had wrought so many Miracles. So the godly Bishop Epiphanius rent in sunder the Image of Christ Painted in a Cloth, 
●piphanius ad johannem epis. Hierosolymitan. Petrus Crinitus li. 9 ca 9  and said, It was against God's Commandment, a thing Superstitious, and unmeet for the Church, and people of God: notwithstanding it were the Image of Christ. So the godly Emperor Theodosius made his Proclamation over all his Dominions in this sort, Signum Seruatoris nostri, quocunque loco reperitur, tolli jubemus. We streitely command, that the Image of our saviour be taken down, in what place so ever it shall be found: notwithstanding it were the Image of our savour. So it is Decreed in the late Council of men's, that, when Images happen to be abused by the people, they be either notably altered, or utterly abolished. 
Concil. Mog●n●inen. De Imag.  Neither doth God throughout all his holy Scriptures anywhere condemn Image breakers: but expressly, & everywhere he condemneth Image worshippers, and Imagemakers. God saith, They are snares to catch the ignorant: He knoweth the inclination of the heart of man. 
Sapientiae. 14.  And therefore he saith, 
Deuteron. 27.  Accursed be he, that leadeth the blind out of his way: And, 
Leuiti. 19  accursed be he, that layeth a stumbling block to overthrow the blind.  
FINIS.    

THE XV. ARTICLE, OF READING THE SCRIPTURES.  

The B. of Sarisburie.  
Or that the Lay People was then forbidden to read the Word of God in their own tongue.   

M. harding. The .1. Division.  
That the lay people was thea forbidden to read the Word of God in their own tongue, I find it not. (204) 
The .204. Untruth. For M. harding knoweth, The people was commanded, to read the Scriptures etc.  Neither do I find▪ that the lay people was then, or at any other time commanded to read the word of God in their own tongue, being vulgar, and barbarous. By vulgar, and barbarous tongues, I understand, as before, all other, beside the three learned, and principal tongues, Hebrew, Greek, and Latin. Which, as they were once native, and vulgar to those three peoples, so now to none be they native, and vulgar, but common to be obtained by learning, for meditation of the Scriptures, and other knowledge.   

The B. of Sarisburie.  
M. harding fully dischargeth this whole matter in one word. I find it not, saith he, that the Lay People was then forbidden to read the Word of God in their own tongue. How be it, some others of his side thought sometimes, they had surely found it: and were able to allege these words, Nolite sanctum dare Canibus, give not holy things to Dogs: And thereof necessarily to conclude, that the Lay People, whom in respect of themselves they called Dogs, might not once touch the holy Scriptures. But M. harding saith plainly, He findeth it not. This short answer, touching the demand, is sufficient: If he knew, what were sufficient. All the rest is made up only in words, as shall appear.  
He addeth further, Neither do I find, that the Lay People was then, or at any other tim●, commanded to read the word of God in their own tongue, being vulgar, and Barbarous.  
First, this stopple, of commanding, is wholly impertment unto the question. Secondly, all other tongues, three only excepted, are, without just cause, Condemned for Barbarous. Thirdly, this exception, of the people's reading in their vulgar tongue, is only a bare shift, and a quarrel without savour. For in what tongue can the vulgar people read, and understand any thing, saving only in their own Common, 
Cornelius Tac●tus in Tiberi●.  and vulgar tongue? But as the Emperor Tiberius used sometimes to send certain of his Nobles into his out Provinces, and far Countries, to rule there, as Uiceroys, & Lieutenants under him, and yet, that notwithstanding, whoulde not suffer them to go thither, or in any wise to depart from Rome: even in like sort M. harding, notwithstanding he would seem to licence the Lay People to read God's Word, Yet he limiteth them either to the Greek, or to the Latin, or to the Hebrew tongue, wherein he is well assured, they cannot read it.  
But, that the people was in Old times willed, to read the Scriptures, and that in such tongues, as they were able to understand, it is evident, and appeareth many ways. And of infinite testimonies, and good proofs, only to touch a few, 
Deuteron. 6.  God saith thus unto his people: hearken O Israel: Let the Words, that I speak to thee this day, rest in thy ha●te: thou shalt show them unto thy Children: thou shalt think of them sitting in thy house, and walking in thy journey: and when thou goest to rest, and when thou risest: thou shalt bind them, as a mark, unto thy hand: thou shalt have them as a token before thine eyes: thou shalt write them on the posts of thy doors, and at the entry of thy gates.  
As it is noted by a Writer of late years, 
Co●nel. Agrippa de Vani●ate Scientiarum.  it was decreed in the First Council of Nice, that no Christian man should be without the Bilble in his house. S. Augustine saith unto the people, Nec solùm sufficiat, quòd in Ecclesia Divinas Lectiones auditis: Sed etiam in domibus vestris, 
Augustin. in Capite jeiunij.  aut ipsi legite, aut alios legentes requirite. Think it not sufficient, that ye hear the Scriptures in the Church: but also in your houses at home, either read yourselves▪ or get some other to read unto you. S. Chrysostom saith unto his people, 
Chrysostom. in johan. Chrysostom. in Epist. ad Coloss. homi. 9  Admoneo, & rogo, ut libros comparetis: I warn you, and beseech you, to get books. Again he saith, Audite Saeculares omnes: Comparate vobis Biblia▪ animae Pharmaca. Si nihil aliud vultis, vel Nowm Testamentum acquirite: Apostolum, evangelia, Acta, continuos, & sedulos Doctores. Hear me, ye men of the World: get ye the Bible, that most wholesome remedy for the soul: If ye will nothing else, yet at the least geate the New Testament, S. Paul's Epistles, and the Acts, that may be your continual, 
Origen. in isaiah. homi. 2.  and earnest Teachers. Origen saith, utinam omnes faceremus illud, quod Scriptum est, Scru●amini Scripturas: I would to God, we would all do, as it is written, Search the Scriptures. S. Jerome speaking of the Company of women, that was at Bethleem with Paula, 
Hieronym. in Epitaphio Pau●●.  saith thus, Non licebat cuiquam Sororum, ignorare Psalmos, & non de Scriptures Sanctis quotidiè aliquid discere. It was not lawful for any one of all the Sisters, to be ignorant of the Psalms: nor to pass over any day, without learning some part of the Scriptures. In these Examples, notwithstanding some ●auil perhaps might be made to the contrary, yet very reason will lead M. harding to think, that these Fathers meant, the people should read the Scriptures in their own known, 
Basilius de Spiritu Sancto. c. 1.  and vulgar tongues. S. Basile saith, Quantum ferre potest humana natura, possumus esse Similes Deo: Similitudo autem illa sine cognitione nulla est: Cognitio autem constat ex Doctrina: Initium autem Doctrinae, Sermo est: Sermonis autem parts, Syllabae, & Voces. We may become like unto God, as far forth, as the weak nature of man can bear. But this likeness cannot be without knowledge: Neither this knowledge without Doctrine. And the beginning of Doctrine is speech: and the parts of speech be Words, and Syllables. The Resolution hereof is this: The people without understanding the particular Words, and Syllables, cannot know the Speech: not knowing the Speech, they cannot attain this Doctrine: and without this Doctrine they cannot be like unto God.   

M. harding. The .2. Division.  
They that treat of this Article, 
Three sundry opinions concerning the Scriptures to be had in a vulgar tongue.  concerning the having of the Scriptures in a Vulgar tongue for the laity to read, be of three sundry opinions. Some judge it to be utterly unlawful, that the Bible be translated into any tongue of the Common people. Some think it good it be translated, so that respect be had of time, and of place, and of persons. Some be of the opinion, that the Holy Scriptures ought to be had in the mother and native tongue of every nation, without any regard of time, place, or persons. 
* This is the practice of the Church of Rome.  The first opinion is holden of few, and Commonly mysliked. 
❧ This was the judgement of Christ, the Apostles, and all the Old Fathers.  The third is maintained by all the sects of our time, the Swenkfeldians excepted, who would the Scriptures to be in no regard. The second is allowed best of those that seem to be of most wisdom, and godliness, and to have most care for the health of the Church, 
a M harding is ●one of these.  who have not severed themselves from the Faith which hath continued from the beginning. Here that I say nothing of the first opinion▪ as they of the third reprove the moderation of the second, so they of the second cannot allow the generality of the third.   

The B. of Sarisburie.  
Here are laid out three sundry opinions: The First utterly barreth all, and every of the Lay people, from every parcel of the Scriptures. The third giveth all men's leave to read all parts thereof, without exception. between these two extremes, the second opinion is a mean.  
The first hereof, saith M. harding, is commonly misliked. Yet nevertheless it appears by him in the fourteenthe Division of this Article, it is the very Practice, and opinion of the Church of Rome: which Church, as he saith, hath already condemned all the New Translations, and not allowed the Old, neither in the Gotthian tongue translated by Ulphilas, nor in the Slavon tongue translated by S. Jerome: nor hath devised any other Translation of her own. Hereby it is plain, that the Opinion, and Practise of the Church of Rome, is commonly mysliked, and holden of few.  
The third Opinion, that all men indifferently may read the Scriptures without restraint, as M. harding saith, is holden only by certain Sects, and is too general. notwithstanding this generality seemed good to Christ, his Apostles, and to all the Old Doctors of the Church, as it shall appear. Wherefore it followeth, that Christ, his Apostles, and all the Old Doctors, by M. hardings judgement, were Sectaries, and Heretics.  
The second Opinion is a mean between both, and is holden by M. harding, and by certain others, that have not at any time altered thire Faith: notwithstanding men say, M. harding hath altered more than once, and therefore may hardly be allowed, to pass in this number. Yet is this opinion of all others accounted the best. How be it, where as all men are indifferently, and equally inheritors to God's Word: to bind the same only unto a ●ewe, and that with such restraint of times, and places, it must needs be thought some great partiality. 
Roman. 1●.  S. Paul saith, Quaecunque scripta sunt, ad nostram Doctrinam scripta sunt: ut per patientiam, & consolationem Scripturarum spem habeam●s. Al, that is written in the Scriptures, is written for our instruction: that by patience, and comfort of the Scriptures we may have hope. 
Basilius in Psalm. 1. Augustin. Epist. 3. ad Volusian●●  S. Basile saith, The Scripture of God is like an Apotheca●es shop, full of Medicines of sundry sorts, that every man may there choose a convenient remedy for his disease. S. Augustine saith, Deus in Scriptures, quasi amicus familiaris, sine fuco loquitur ad Cor doctorum, & indoctorum. Almighty God in the Scriptures speaketh, as a familiar friend without dissimulation, unto the hearts, both of the learned, and also of the unlearned. Wherefore the Word of God being so Universal, meet for all diseases, for all wits, and for all capacities: for M. harding to improper the same only unto a few, it is both far greater dishonour unto God, and also far greater injury unto God's faithful people, then, if he would in like manner improper, and enclose the Son beams, to comfort the rich, and not the poor: to shine upon some, & not upon al. This mean way, is no way: It is weighed out, not by the Scriptures, or holy Fathers, but only by policy, and worldly reason.   

M. harding. The .3. Division.  
That the scriptures be not to be set forth in the Vulgar tongue to be read of all sorts of people, every part of them, 
Five Considerations ●hy the scriptures are not to be set forth for all sorts of people to read them without limitation.  without any limitation of time, place, and persons, they seem to be moved with these considerations. First, that it is not necessary: next, that it is not convenient: Thirdly, that it is not profitable: Fourthly, that it is dangerous, and hurtful: And lastly, although it were accorded, the common people to have liberty, to read the Bible in their own tongue, yet that the translations of late years made by those, that have divided themselves from the Catholic Church▪ be not to be allowed, as worthily suspected, not to be sound, and assured.   

The B. of Sarisburie.  
These deep considerations were never devised, neither by Moses, nor by Christ, nor by the Apostles, nor by any the Ancient Fathers: but are brought in only now at last by them, that of longue time have deceived the world by Ignorance, and yet labour by the same to deceive it stil. Christ saith, Qui male agi●, odit lucem: He that doth ill, 
johan. 3.  fleieth the trial of the light. And M. hardings own Amphilochius saith, 
Amphilochius in vita Vincentij.  Naturals providentia est malè errantium, a●ferre de medio Testimonia Veritatis. It is the natural provision of them, that be wilfully deceived, to convey out of sight all proofs, and Testimonies of the Truth. So the Philistines, the better to keep the jews thrall, and in subjection, 
1. Regum. 13.  utterly bereaved them of all manner weapon, and artilarie, and left them naked: and, no doubts, bore them then in hand, as M. harding doth now the people of God, that it was neither necessary, nor convenient, nor pro●●table for them, 
Chrysostom. in Matthae. homi. 3.  to have armour. verily Chrysostom saith, It is more necessary, more convenient, and more profitable for the Lay People to read God's Word, then for Monks, or Priests, or any others. Thus he writeth, Hoc est, quod omnia quast una quadam pest corrumpit, quòd Lectionem Divinarum Scripturarum ad solos pu●atis Monachos pertinere: cùm multò vobis magis, quàm illis, sit necessaria. Itaque multò est gravius, atque deterius, rem superfluam esse putare Legem Dei, quàm illam omninò non legere. Haec enim verba sunt, quae de Diabolica prorsus meditatione promuntur: This is it, that, as it were with a pestilence, infecteth all things, that ye think, The reading of the Scriptures pertaineth only unto Monks: where as it is much more necessary for you, then for them. It is more wickedness, to think, God's Law is superfluous, then if ye should never read it. For these be the words, that no doubts come from the study of the Devil.  
Thus much therefore we learn here by Chrysostom, that these M. hardings profound considerations come from the study, 
De Diabolica prorsus meditatione promuntur.  and closet of the Devil.   

M. harding. The .4. Division.  
First, that the Common people of all sorts, and degrees, aught of necessity to read all the holy Scriptures in their own tongue, they say, they could never find it hitherto in the same Scriptures. Ireneus writeth, 
Libro. ●●. ad ●ersus haereses. c. ●.  that the Apostles preached to the aliens, and ●arbarous people the Faith of Christ, even to those, that were aliens, and Barbarous in language, and saith, that having heard the Gospel preached, they believed in Christ: and keeping the order of Tradition, which the Apostles delivered unto them, had their salvation, and Faith written in their heart without print, pen, or ink, and utterly without letters. And further he showeth, that if the Apostles had left to us no Scriptures at all, yet we should be saved by the tradition, which they left to them, whom they committed their Churches unto, as many nations of aliens be saved by the same.  
Hilarius likewise declaring, 
Prologo i● in expla●atione● Psalm.  that the mystery of God's will, and thexpectation of the blessed Kingdom, is most and ●hiefly preached in the three tongues, in which Pilate wrote on the Cross, our Lord jesus Christ to be king of the jews: confesseth notwithstanding, that many Barbarous nations have attained, and gotten the true knowledge of God by the preaching of the Apostles, and the Faith of the Churches remaining amongst them to that day. Whereby he doth us to understand, that the unlearned Barbarous people had their Faith without letters, or writing, whereof they had no skill, by tradition, and preaching, as well as the other nations, who were helped by the benefit of the learned tongues, Hebrew, Greek, and Latin.   

The B. of Sarisburie.  
touching this first consideration, M. harding imagineth shadows of himself, and fighteth stoutly against the same. Therefore he may soon attain the victory. For we say not, that the common people of all sorts, and degrees, aught of necessity to read all the holy Scriptures. This is only M. hardings fantasy: We say it not. We know, some are blind, and many unlearned, & cannot read. But thus we say, That in the Primitive Church, who so ever would, and could read, might lawfully read without controlment. Therefore S. Augustine saith, as it is before alleged, 
Augustin in capite 〈◊〉.  Aut ipsi legite, aut alios legentes requirite. Either read yourselves, or get some other, to read unto you.  
I grant, at the first preaching, and publishing of the Gospel, certain Barbarous Nations, that received the Faith of Christ, had neither Books, nor Letters. Yet were they not therefore ignorant, or left at large, to believe, they knew not what. 
Tradition.  They had then certain officers in the Church, which were called Catechistae: whose duty was, continually, and at all times, to teach the Principles of the Faith, not by Book, 
Actorum ca 19  but by Mouth. Of these mention is made in the Acts of the Apostles, in the Council of Nice, and else where. 
Concil. Nicem. 1.  This office bare Origen that Ancient learned Father. 
Can. 14.  This doctrine Dionysius calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Oracles, or Instructions given from God: And saith, 
Origen. Catechi●ta.  They paste from one, to an other, not by Writing, but by Mouth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from mind, to mind. Neither did these Traditions contain any secret, or privy Instructions, 
Euseb. li. 6. ca 20.  or Inventions of Men, as it is imagined by some, but the very self same Doctrine, 
Dionysius in Ecclesi. Hierarch.  that was contained written in the Scriptures of God. And in this sort the Gospel itself, and the whole Religion of Christ was called a Tradition. 
Tertullian De prescription. adversus Haereticos.  So Tertullian calleth the Articles of the Faith, An Old Tradition. So the Faith of the Holy Trinity in the Council of Constantinople is called a Tradition: And the Faith of two sundry Natures in Christ in the same Council is called, Apostolorum viva Traditio: The Lively Tradition of the Apostles. So it is written in Socrates, 
Concil. Constantinop. 6. Acti. 4.  Credimus in unum Deum Patrem, secundum Euangelicam, & Apostolicam Traditionem. We believe in one God the Father, according to the Tradition of the Gospel, 
Eadem Actione.  and of the Apostles. So S. Basile calleth it, a Tradition, To believe in the Father, the Son, 
Socrates lib. 2. cap. 10.  and the Holy Ghost. Therefore S. Paul saith, Tene●e Traditiones, quas accepistis, sive per Sermonem, sive per Epistolam. Keep the Traditions, that ye have received, 
Basilius de Spiritu Sancto.  either by Mouth, or else by Letter. By these words the Doctrine of the Apostles is called a Tradition. And for this cause S. Cyprian saith, unde est ista Traditio? 
2. Thessalon. 2.  An de Dominica, & evangelica Veritate descendens: an de Apostolorum Mandatis, 
Cyprianus ad Pompeium.  atque Literis veniens? From whence is this Tradition? whether cometh it from our Lord, and from his Gospel: or else from the Epistles, and Commandments of the Apostles?  
Thus were the Barbarous Nations instructed by Tradition, and by Mouth, and were made perfit in every point, and parcel of the Faith, 
Irenaeus li. 3. c●. 4. Scriptam habentes Salutem per Spiritum in Cordibus suis.  and, as Irenaeus saith, Had their Salvation by the Holy Ghost written in their Hearts: and were as much bounden unto the same, as unto any writings, and letters of the Apostles. Of such lively, and clear Doctrine S. Paul saith, Christ was set out, and Crucified before the ●ies of the Galathians. And thereof he saith to the Philippiens, My prayer is, that your Charity may yet more, and more abound in all knowledge, and in all understanding. And thus, notwithstanding they were Barbarous, 
Galatas. 3.  yet were they able to render an account of all the Religion, and Faith in Christ. 
Philippen. 1.  For thus Irenaeus writeth of them. Si quis illis annuntiaret ea, quae ab istis Haereticis inventa sunt, 
1. Petri. 3.  statim clauderent aures: If any man would show these Barbarous Nations, 
Irenaeus li. 3. c. 4  what things these Heretics have invented, they would stop their ears, and not abide it. Likewise if a man would show them of the Profanation of Christ's Holy Mysteries, of Transubstantiation, of Real, and fleshly Presence, and of other like horrible disorders, that now are holden, and defended in the Church of Rome, as Irenaeus saith, 
Irenaeus in eode capite.  Fugerent longo longiùs, ne audire quidem sustinentes blasphemum colloquium. They would flee away, as far as they were able, and would not abide the hearing of such blasphemous talk. Thus were these Nations sufficiently instructed, notwithstanding they were Barbarous, and wanted Books.  
But they of M. hardings side, neither will teach the people, as their duty is, nor suffer them to read the Holy Scriptures, and to teach themselves. Christ may justly say to them, 
Mathae. 2●.  as he did sometimes unto others the like, Woe be unto you, ye Scribes, and Phariseis: Ye shut up the Kingdom of Heaven before men: and neither do ye enter yourselves, nor suffer others, that would enter. Of such Irenaeus speaketh in the next Chapter following: 
Irenaeus li. 3. cap. 5.  Hoc non est sanantium, nec vivificantium, sed magis gravantium, & augentium ignorantiam. Et multò verior hic Lex invenitur, Maledictum dicens omnem, qui in errorem mittit Coecum in via. This is not the part of them, that would heal, or g●ue life: but rather of them, that augment the burden, and increase ignorance. And herein is the Law well verified, 
Deuteron. 27.  Accursed is he, that leadeth the blind out of his way.   

M. harding. The .5. Division.  
That it is not convenient nor seemly, all sorts of persons without exception to be admitted to the reading of the Holy Scriptures, I need to say nothing: Every reasonable man may easily understand the causes by himself. This is certain, diverse Chapters and stories of the Old Testament, contain such matter, 
The Word of God offereth occasion of ill thoughts.  as occasion of evil thoughts is like to be given, if Women, Maidens, and Young men be permitted to read them. 
Lib. 1. The● ologiae.  Gregory Nazianzene, whom the Greeks called the divine, saith, moved with great considerations, that it is not the part of all persons to reason of God, and of godly things, 
Nazianzene speaketh of Contention, and Rea●oninge, and not of Reading.  neither behooveful the same be done in all times and place, nor that all things touching God be meddled withal. Which advertisement taketh no place, where all be admitted to the curious reading of the Scriptures in their own vulgar Tongue.   

The B. of Sarisburie.  
M. harding saith, It is not convenient, nor seemly, that all the people should read the Holy Scriptures: As if he would say in plainer wise, It is not meet nor seemly, that God should speak unto every of the poor simple people without exception. How be it, God himself saith not so, but rather the contrary. S. Augustine saith, as it is alleged before, 
Augustinus ad Volusianum Epis. 3. Loquitur ad cor & doctorum, & indoctorum.  God speaketh as a familiar friend unto the heart both of the learned, and also of the unlearned. For he hath no acceptation, or choice of persons. If it be not seemly for the people of God to read, and to know Gods Holy Will, for whom then is it seemly? The danger of Fantasies, and ill thoughts, that may thereby be moved, is but a fantasy. The Prophet David saith, Eloquia Domini eloquia casta: The Words of God be holy and Chaste Words. Again he saith, Whereby shall a young man amend his life? 
Actor 10.  He answereth not, 
Psalm 11.  by fleeing, but, by keeping the holy Words. 
Psalm. 118.   
And may we think, that M. harding meaneth any good Faith, that to the intent, as he saith, to pull young men from evil thoughts, thus withdraweth them from the reading of God's Word, which everywhere reproveth Sin: and nevertheless giveth them leave to read ovid, Terence, Propertius, and such others, which, for the most part, are nothing else but examples, and Schools of Sin? verily, if God's holy Word be a provocation of ill thoughts, which blasphemous Words, I marvel M. harding can utter without horror, the world thinketh, that many Unmarried Priests in the Church of Rome, are as much inclined to the same, as any Woman, Maiden, or young man. For it is not a Gown, or a Cap, that mortifieth the affections of the mind.  
Nazianzene speaketh not of reading the Scriptures, 
Nazianzenus Theologiae li. 1. 2. T●moth 2. Cyprian.  but of contentious disputing, and reasoning of God, or godly things: which, as S. Paul saith, oftentimes worketh the subversion of the hearers. And in this sense S. Cyprian seemeth to say, De Deo etiam vera dicere, periculosum est: Of God it is dangerous to speak, yea although ye speak the truth. Hereof M. harding maketh up a very s●lender reason, It is not seemly for every man to contend, and dispute of God: Ergo, it is not seemly for the Say People to read the Scriptures. I grant, the Rabines did not amiss, to restrain the people from reading certain Chapters of the Old Testament, until they were grown in years, and judgement. For the Scriptures of God are not all of one sort. Some parts be easy: Some parts be hard: Some meet for beginners: some meet for them, that know more: But all meet, and made for the people of God. Yet were it great folly, and want of discretion, to begin first with the hardest. 
In Prooemio pandect.  So justinian the Emperor appointeth an order for the reading of the what Books, and Titles he would have read the First year, what the second, & so forth. For otherwise, who so would wade without order, should lose his time.  
But where as M. Harding saith, It is not seemly, nor convenient, the Scriptures should be read of all persons without exception, it had been good skill, and some credit unto his cause, if he could have told us plainly, out of all the whole people, what persons he thinketh meet, to be excepted. If he say, Old men, 
2. Timoth. ●.  that were much unseemly. If he say, Children, S. Paul saith, Timothee was brought up from his Childhood, in the Scriptures: and never thought it unconvenient. If he say, The Unlearned, Chrysostom answereth, Nihil opus est Syllogismis. Rustici, aniculaeque intelligunt. To understand God's Word, we need no Syllogisms, or knowledge of Logic: Husband men, and Old women do understand it. 
Cyril. contra julian. lib 6.  If he say, Women, This same was it, that julianus the wicked Emperor charged the Christians withal, for that their women were so skilful in the Scriptures. But Nazianzenus answereth for his sister Gorgonia, 
Nazianzen. in Funebri Oratione de Gorgonia.  that she was skilful both in the Old Testament, and also in the New. If he say, Maidens, S. Jerome answereth, 
Hieronym. in Epitaphio Pa●●lae  That all the Maidens about Lady Paula, were forced daily to learn the Scriptures. If he say, Young men, or Boys, Cyrillus answereth, In Sacris Literis educati, fiunt posteà religiosissimi, quamuis non aequè eloquentes. Being brought up in the Scriptures, afterward they become most godly▪ men, all be it perhaps not so eloquent. If he say, the Poor, S. Paul answereth, Non multi genere nobiles, At Corinthe among them, 
Cyrillus contra julianum. lib. 7.  that first received the Gospel, 
1. Corint. 1.  There were not many of great birth, or much wealth. If he say, Heretics, S. Augustine being inclined to the Heresy of the Manichees, by reading the Scriptures was converted. 
Confessionun. li. 8. cap. 12.  If he say, Heathens, S. Luke will say, that Queen Candaces Chamberlain, being an Heathen, read the Scriptures without controlment.  
Now if neither Ol●e men, 
Actorum. 8.  nor Children, nor the Learned, nor the Unlearned, nor Women, nor Maidens, nor young men, nor Boys, nor the Poor, nor the rich, nor Heretics, nor Heathens be excepted from the reading of God's Word, what other sort of men than is there, that M. harding would have excepted? If it be convenient for every of these to read the Scriptures, for whom then is it not convenient?   

M. harding. The .6. Division.  
And the Scripture itself (say they) showeth plainly, that of convenience the Scriptures ought not be made common to all persons. For Christ affirmeth the same with his own words, where he saith to his Apostles. 
〈◊〉 8.  Unto you it is given to know the Secrets of the kingdom of God: but to 
* These others were the Scribes and Phariseis, and others of that generation.  others in Parables, that when they see, they should not see: and when they hear, they should not understand. (205) They to whom it is given to know these secrets, be none other than the Apostles, and their Successors, or Disciples. They to whom this is not given, but must learn Parables, be they, for whom it were better to be ignorant of the Mysteries, then to know them, lest they abuse them, 
The 305. Untruth. For Christ saith, These Mysteries be hidden from the wise, and revealed to the little ones. Matthae. 11.  and be the more greevousely condemned, if they set little by them, which we see commonly done among the common people.   

The B. of Sarisburie.  
It were much better for M. harding not to know the Word of God, then thus wilfully to abuse it. They, unto whom Christ would not open the Secrets of the Kingdom of Heaven, were not the Common sort of the Lay People, as M. harding supposeth, but the Bishops, the Priests, the Doctors, the Scribes, and the lindsays, and other like reprobates, whom God had given over in the hardness of their hearts, as it is plain by the Words, that Christ allegeth out of the Prophet isaiah: 
isaiah. ●  O Lord, harden the heart of this people: stop their ears: blind their eyes: least happily they be converted, and so be saved. And thus that Ancient Father Irenaeus immediately after the Apostles time expounded it: 
Irenaeus lib 4. cap. 48. ●. Corin. 4.  and applieth thereto these words of S. Paul, In quibus Deus huius saeculi excoecavit corda infidelium, ut non fulgeat illis illuminatio evangelii Gloriae Dei. In whom God hath blinded the hearts of them, that be unfaithful, that the brightness of the Gospel of the Glory of God may not shine unto them: 
Roman. 1.  And likewise these words, Tradidit illos Deus in reprobum sensum, God hath delivered them over into a reprobate understanding: And in the end he compareth them with Pharaoh, and antichrist. So likewise Dionysius the Carthusian, whose authority, I trow, M. harding will not deny, saith of them: 
Dionysius Carthusian. in Lucam. ca 8.  justo Dei judicio negata est illis praedicatio evangelii, tanquam indignis intelligentia Spirituali: The preaching of the Gospel was denied unto them by the just judgement of God, as unto men unworthy of any Spiritual understanding.  
Thus M. harding, the better to win his purpose, is contented to say, that all the people of God, himself only with a few others excepted, are blind, reprobate, accursed of God, forsaken, and left in hardness of their hearts, unworthy of Spiritual understanding, given over into a wicked mind, like to Pharaoh, like to antichrist. So much is the simple Lay People beholden to him. But Gerson, 
Gulielm Gerson. Quae veritates de necessitate sal●tis credendae sint, Corollar. 4.  a Doctor of M. hardings own Company, saith, Licet judicium, & Conclusiones Fidei authoritatiu● spectent ad Praelatos & Doctores, tamen ad alios, quàm ad Theologos potest deliberatio pertinere, sicut & cognitio super his, quae Fidem respiciunt: ita etiam, ut ad Laicos hoc possit extendi, & plus aliquando, quàm ad multos Clericorum: All be it the judgement, and the Conclusions of Faith pertain by authority unto the Prelates and Doctors, Yet the Consideration, and weighing of the same may pertain as well unto others, as also knowledge touching those things, that pertain unto the Faith: Which knowledge, and judgement may also be extended unto the Lay people: and that better oftentimes, 
Abbas Panor●itanus.  then to many Priests. So Panormitane saith, Magis credendum est Laico afferenti Scripturas, quàm Papae, & Concilio Generali: We ought more to believe a Lay man, if he bring the authority of the Scriptures, than the Pope, and a General Council.  
By these it is evident, that God hath not excluded the Say People, that believeth in him, from the understanding of his Holy Secrets. Hugo Cardinalis expo●ndeth these words in this wise: 
Hugo Cardinalis in Luc. ca 8. Glosa Ordinaria.  Vobis datum est, vobis qui libenter auditis, & Fidem habetis: Unto you it is given: unto you, that are glad to learn, and have Faith. And the very ordinary Gloze saith thus, Vobis qui Fideles estis: Sed Pharisaeis incredulis Sancta non sunt danda: Unto you, that are Faithful, it is given: But unto the unfaitheful Phariseis Holy things may not be given. And, where M. harding saith, The knowledge of these Mysteries pertaineth only unto the Apostles of Christ, and to their Successors, pleaseth it thee, good Reader, to understand, that by M. hardings own Decree, the Successors of the Apostles be neither Priests, nor Deacons, nor Monks, nor Freers, nor Cardinals, but only Bishops. For so it is limited by Anacletus: Episcopi Apostolorum Domini: 
Anacleti epis. tertia, Dist. 21. In Nono.  Presbyteri verò Septuagintaduorum Discipulorum locum tenent: Bishops are in the place of the Apostles: and Priests are in the place of the three score and twelve Disciples. Thus M. harding hath taken great pains, to shut out both himself, and the greatest part of his Clergy, and all the whole people from the Mystery of the Kingdom of Heaven.   

M. harding. The .7. Division.  
It is reported by sundry (206) 
The .206. untruth. For S. Hilary saith no such thing.  ancient Writers of great Authority, 
Vide Hilarium in Psalm. ●.  that among the people of Israel, the seventy Elders only could read, and understand the Mysteries of the Holy Books, that we call the Bible. For, where as the letters of the Hebrew tongue have no Vocalles, they only had the skill to read the Scripture by the Consonantes: And thereby the Vulgar people were kept from reading of it (207) 
The .207. untruth, Misreporting Gods Divine Providence.  by special Providence of God, as it is thought, that precious stones should not be cast before 
* The people, Swine.  Swine, that is to say, such as be not called thereto, as being for their unreverent curiosity, and impure life, unworthy.   

The B. of Sarisburie.  
notwithstanding M. hardings allegation were true, 
To read the He●brewe.  yet S. Hilaries judgement, touching the Hebrew tongue, 
Hilarius in Psalm. 2.  were not great. For writing upon the same Psalm, he much mystaketh this Hebrew word, Bereschith, as a man unskilful in that language: 
Hieronymus ad Damasum.  and S. Jerome reproveth him likewise for mystakinge this Hebrew word, Osanna. But M. harding, as otherwise his wont is, much misreporteth his author. For S. Hilary saith no such thing. Thus only he saith, that these three score, & twelve Doctors, or Elders, were men of great knowledge, and therefore alloweth well of their judgement.  
touching the first invention, and use of the Pricks, it is thought, the Rabines themselves do not agree. Some say, they were delivered to Moses in the Mount: Some say, they were invented by Esdras: Some, by the Tabarites, which were the canonists of the jews, or Doctors of Traditions. How be it, what so ever it were, the case is not much Material. But to say, that in all the whole Country of jewrie, a few only excepted, noman was able to read the Hebrew tongue, in M. harding, being so well learned in the same, it must needs be thought, either a great oversight, or else some other greater fault.  
For he knoweth, 
Deuteron. 11. Deuteron. 24.  that God commanded every of the people to write the Words of the law in the posts of their doors, & in the Borders of their coats. Likewise God commanded, that, who so would put away his wife, should first write a bill of divorce, & so put her from him. If M. harding will say, Some one, or other, of these learned Elders, or Doctors might write it for them, Yet it is written thus in the Book of the Maccabees, 
Machabaeor. 1●. Esther. 9  Coepit populus israel Scribere in tabulis. The people of Israel began to Write in their tables. It is written of Mardocheus, That he wrote all that happened: 
Hieremi. 51. Baruch. 1. 〈◊〉 16.  That Hieremie wrote the plagues, that were coming: and, that Baruch wrote the words of Hieremie. And in the Gospel, the wicked Steward saith unto the debtor, Take thy bill, sit down, and write. Now, let M. harding consider, how could all these Writ, unless they could Read: and if they could not Read, to what end should they Write? verily it appeareth not, that any of these, 
2. Regum. 23.  was of the three score, and twelve Elders. Likewise King josias found the Book of the Law in a wall, and Read it. When Christ Read, and expounded the Prophet isaiah in the synagogue, 
Luca●. 4. Actorum. 8.  the people marveled not at his Reading, for that was common, but only at his Exposition. Philip said unto the Chamberlain, Intelligis ea, quae legis? Understandest thou that thou Readest? And when Christ suffered upon the Cross, 
johan. 19  S. john saith, Hunc titulum multi judaeorum legerunt. Many of the jews Read that Title. 
Origen. in Cantica, in prologo.  And wherefore did the Rabines take order, that none of the Say People, before they came to certain years of age should Read, either the first Chapter of Genesis, or the Book of Canticles, or certain Chapters of the prophet Ezechiel, if none of all the people understood the Pricks, or Uowelles, nor ●oulde Read any thing at all? If there were nothing else, yet this thing only is sufficient, to descry M. hardings error. The Rabines say, that in every town within the whole country of Israel there was a School: 
Paulus Phagiu● In Leviticum. cap. 23.  & that in jerusalem there were four hundred Schools. And will M. harding have us believe, that in so many Schools there was not one Scholar able to know his letters? How be it, he taketh it for no inconvenience, what so ever may help to serve his turn.  
But in the old times the Pricks, 
Geraldus lilius in Histori● Poetar●●.  or Uowelles were not found: Therefore, saith he, the people could not Read. So likewise in old times the Greek tongue was written without Accents, as it is evident until this day by sundry Books, & old▪ Marble Stones, that are so written. Yet notwithstanding men were then able to read the Greek tongue without Accents. Certainly M. harding knoweth, that even now, not only the learned of the jews, but also the very Children of ten years of age, are able to Read without Pricks, or Uowelles.  
Yet notwithstanding, saith M. harding, This was done by God's Secret Provision, lest the Say people should read God's Words, and so Precious S●oanes should be thrown before Swine. This doubtless was done by God's provision, that it might appear, in what regard M. harding hath the people of God: that is, by his own confession, as unpure, and unclean beasts, and filthy Swine, and none otherwise.   

M. harding. The .8. Division.  
Here I need not to spend time in rehearsing the manifold difficulties of these holy letters, through which the reading of them to the simple, and unlearned people, having their wits exercised in no kind of learning, their minds occupied in worldly cares, their hearts carried away with the love of things, they lust after, is not very profitable. 
Bernard. super Ca●tica.  As the light shineth in vain upon blind eyes (saith a holy Father) so to no purpose, 
bernard calleth him a worldly, and a natural man, that is void of the Spirit of God. Therefore this place is not well applied.  or profit is the labour of a worldly, and natural man taken for the atteininge of things, that be of the Spirit. Verily amongs other, this incommodity is seen by daily experience hereof to proceed, that of the people, such as aught of right to take least upon them, be now become censors, and judges of all, despisers of the more part, and, which is common to all Heretics, 
* They despise nothing, but that should be despised.  mockers of the whole simplicity of the Church, and of all those things, which the Church useth as Pap, or Milk to nourish her tender babes withal, that it were better for than not to read, then by reading so to be puffed up, and made insolent. Which evil cometh not of the Scripture, but of their own malice, and ●uil disposition.   

The B. of Sarisburie.  
The Lay people is occupied in worldly affairs: Ergo, saith M. harding, they may not be suffered to read the Scriptures: As if he would say, They are in the midst of diseases: Therefore they may use no Physician. They are in the throng of their enemies, Therefore they must be lea●te naked without weapon. But the godly learned Fathers have evermore reproved this reason, & thought it childish. S. Chrysostom saith thus unto the Lay people, 
Chrysostom. in Matthae. hom. 3.  Lectio divinarum Scripturarum vobis magis necessaria est, quàm Monachis: The Reading of the Scriptures is more necessary for you, then, it is for Monks. And touching Worldly Cares, the world well seeth, the the Bishop of Rome, & his Cardinals, & others of that profession, are no less troubled therewith, than they, that are most deeply drowned in the world. S. Gregory, being by the Emperor avanced to the Bishopric of Rome, 
Gregor. lib. 1. Epist. 5.  writeth thus of himself: Sub colore Episcopatus, ad saeculum retractus sum: in quo tantis terrae curis inseruio, quantis me in vita Laica nequaquam deseruisse reminiscor: Under the colour of my Bishopric, I am drawn back into the world: wherein I am so much troubled with worldly cares, as I do not remember the like, when I lived in the world. 
Gregor. li. 1. epis. 7. & epis. 25.  And again he saith, Tanta me occupationum onera deprimunt, ut ad superna animus nullatenus erigatur. So many cares, and business do press me down, th●t I can in no wise little my mind up to Heaven. Yet Gregory in comparison of his Successors might undoubtedly seem a Saint. For as now, they have one foot in the Church, and an other in the world: or rather not one foot in the Church, but both heart, and body in the world.  
Yet notwithstanding, by M. hardings Doctrine, these only must have the Supreme judgement, 
Albertus Pigghius li. 6. ca 13.  and Exposition of God's Word: and, what so ever they say therein, it ought to stand in more weight, than the judgement of a General Council, or the Determination of the whole world.  
He addeth further, 
1. Corin. 8.  Knowledge bloweth up the heart, and increaseth Pride: Thus saith M. Harding, being himself learned, & full of knowledge: I will not use his own Conclusion, Ergo, full of Pride. But thus he saith, even as Epimenides the Poet said, 
Ad Titum. ca 1.  Cretenses semper mendaces, The men of Creta be ever liars, being himself a man of Creta: and therefore, by his own judgement, a liar, as others were.  
This slothful quarrel against the Knowledge of God, might be maintained by great Antiquity. For S. Jerome, and S. Augustine say, 
Scientia inflat.  there were men then in their time of the same judgement herein, 
Hieronym. in Epist. ad Titum. ca 1.  that M. harding is now. S. Jerome saith, Inertiae se, & otio, & somno dantes, putant peccatum esse, si Scripturas legerint: & ●os, qui in Lege Domini meditantur die, ac nocte, quasi garrulos, inutilesque contemnunt. Giving themselves to sleep, and slothfulness, they think it Sin to Read the Scriptures: and such, as both day, and night are studious in the Law of God, they despise, as prattelers, and vain men. 
Augustinus in Psalmum. 131.  Likewise S. Augustine, Sunt quidam homines, qui, cùm audierint, quòd humiles esse debent, demittunt se, & nihil volunt discere, putantes, quòd, si aliquid didicerint, Superbi futuri sint: & remanent in solo lact: quos Scriptura reprehendit: There be certain men, that, when they hear, they must be humble, abase themselves, and will learn nothing: fearing, that if they attain to any knowledge, they shallbe proud: and so they remain still only in Milk: But the Scripture of God reproveth them.  
The Old learned Father Irenaeus expounding these words of S. Paul, Scientia Inflat, 
Irenaeus lib. 2. cap. 45.  writeth thus: Paulus ait, Scientia inflat: Non, quòd veram Sc●entiam de Deo culparet: Aliôqui se ipsum primùm accusaret. S. Paul saith, Knowledge puffeth up the Mind: not, for that he found fault with the true knowledge of God: Otherwise he should first of all others have reproved himself: For he was learned. And S. Chrysostom saith, 
Chrysostom. in epi●●. ad coloss. h●mi. 9  Hoc omnium malorum causa est, quòd Scripturae ignorantur. This is the cause of all ill, that the Scriptures are not known.  
But they, that read the Scriptures, despise such Superstitious orders, and Idolatrous deformities, as have been used, which M. harding calleth the Milk, and Simpli●itie of the Church. U●rily, and they, that see the light, despise the darkness: and they, that know the Truth, 
Philippen. 3.  despise falsehood. S. Paul, after he once understood Christ, despised all, that he had been trained in before, as Filth, and Do●nge. And therefore he saith, 
1. Corin. 13.  When I was a Child, I spoke as a Child, and had understanding, as a Child: But, after that I once became a Man, I avoided (and despised) the things, that pertained to a Child. Who so despiseth Superstition, and Idolatry, despiseth the things, that should be despised: And in consideration of the dangers, he hath escaped, he saith, 
Psalm. 123.  with the Prophet David: Anima nostra sicut passer, erepta est de laqueo venantium: Our soul is delivered, as a sparrow, from the snares of the Hunters.  
touching that danger, that is here surmised, undoubtedly, the knowledge of God inflameth not, nor bloweth up the heart, but rather cooleth it, and maketh it humble. 
Deuteron. 17.  And, for that cause God said unto Moses, Let the King Read this Law all the days of his Life, that he may learn to fear the Lord his God etc. Et ne elevetur cor eius in Superbian. And that his mind be not blown up with Pride. 
Psalm. 18. Contra Iulia● lib. 7.  For the nature, and force of God's Word is to turn the heart, Lex Domini Conuertens animas. Therefore Cyrillus saith, Young men, that use to Read God's Word, Fiunt posteà Religiosissimi, afterward become (not proud, or disdainful) but most virtuous, and Godly. So Theodoretus saith unto the Emperor Io●inian: The Knowledge of Heavenly things is behooveful for a Godly Prince. For so shall your heart be (not puffed up with Pride, but) truly, and in deed in the hand of God. 
Augustinus D● tempore Serm. ●.  Likewise S. Augustine saith: Lectio assidua purificat omnia etc. Et qui vult cum Deo semper esse, semper debet orare, & legere: Continual reading cleareth, and purgeth all things. Who so will ever be with God, must evermore Pray, and Read. Therefore Chrysostom saith, 
Chrysostom in. ●. ad Timoth. h●mi. 5.  Fieri non potest, ut qui iugiter Coelestis Doctrinae verba excipit, nihil patiatur. It cannot possibly b●e, but the Man, that continually receiveth the Words of the Heavenly Doctrine, must of force be moved, and feel somewhat in his heart.   

M. harding. The .9. Division.  
The dangers, and hurts, which the Common people's Reading of the Scriptures in their own language bringeth, 
Danger in reading.  after the opinion of those, that reprove the same, be great, sundry, and many. I will here, as it were, but touch a f●we of them, leaving the whole matter itself to the judgement of the Church▪ First, seeing the poison of Heretics doth most infect the common people, and all Heretics draw their ven●me, out of the Bible under pretence of God's word: it is not thought good by these men, 
Curious busy Body of the Vulgar sort.  to let every curious, and busy body of the vulgar sort, to read and examine the Bible in their common language. 
* A contradiction. For how can the Sober l●ye man Read the Scriptures, if th●y be not translated into h●● Barbarous Vulgar tongue?  Yet they would not the learned, discreet, and sober lay men to be imbarred of that liberty.  
Again if Heresy springe of wrong understanding, 
De Trinitate. lib. 2.  not of the Scriptures, (as Hilarius saith, Her●s●e is of understanding, not of Scripture, and the sense, not the word, is a crime) who shall sooner fall to Heresy, than the common people, who cannot understand, that they read? Verily, it seemeth a thing hard to bel●eue, that the unlearned people should understand that, which the best learned men with long study, and great travail, can scarcely at length attain.   

The B. of Sarisburie.  
O, what dangerous cases here are imagined, and all, to fray the people from Gods Word? If the ignorant read the Scriptures (saith M. harding) they will prove Heretics: For Heretics suck their venom out of the Scriptures. The Conclusion hereof is this: Every of the people may safely read M. hardings Word: but God's Word they may not read. There is no manner danger in M. hardings Book: But God's Book is full of dangers. The reason hereof it is hard to guess: unless it be, for that God's Book is full of Truth, and M. hardings Book is full of error.  
That he here calleth Heresy, is the everlasting, and Manifest Truth of God: which, when it was first preached, and published by S. Paul, was likewise even then called Heresy. 
Actor. 24.  For thus S. Paul answereth in his own defence, Secundum hanc sectam, quam vocant Heresim, colo patrium Deum. according to this sect, which they call Heresy, I worship the God of my Fathers.  
But if the Lay People, whom M. harding for his pleasure calleth Curious Busy Bodies of the vulgar sort, may easily be lead into Heresies by Reading the Scriptures, for that they be unlearned, how then happened it, that M. harding himself, being a man so deeply trained in all kind of learning, could so lightly be lead into the same? I trow, he was then no Curious Busy Body. Doubtless he was none of the vulgar sort.  
In the primitive Church, and long after the Apostles time, there were sundry Sects, and sorts of Heresies, as it is plain● by S. Augustine, Epiphanius, Theodoretus, and others. Yet, that notwithstanding, the Ancient Fathers then evermore called upon the people, and exhorted them to Read the Scriptures, to th'intent they might the better avoid Heresies. For Ireneus, writing against the Heretics called Ualentiniani, 
Irenaeus. lib. 3. cap. 12. Matthae. 22.  saith thus, Haec omnia contulit eis Scripturarum Dei igno●antia: All this befell unto them, because they knew not the Scriptures. As Christ also saith unto the saducee, Erratis nescientes Scripturas: Ye are deceived (not because ye know, but) because ye know not the Scriptures. So S. Jerome saith, Omni studio leg●dae nobis sunt Scripturae, 
Hieronym. in Epist. ad Ephe. lib. 3. cap. 4.  ut probati trapezitae sciamus, quis numus probus sit, quis adulter. We must read the Scriptures with all diligence, that as being good exchangers, we may know the lawful Coin from the Copper. So Chrysostom, Manichaei, & omnes Hereses decipiunt simplices. 
Chrysostom. ad ●ebraeos hom. 8.  Sed si habuerimus sensus animae exercitatos ad discretionem boni, & mali, poterimus huiusmodi discernere. Quomodò autem fiunt sensus nostri exercitati? Ex usu Scripturarum, & frequenti auditione. The Manichees, and all Heresies deceive the simple. But if we have the senses of our minds practised to discern good, and ill, w● may be able to discern them. But how may our senses become practised? By the use of the Scriptures, 
Theophylact. De ●●zaro.  and often hearing. Likewise saith Theophylacte, Illis, qui scrutantur Divinas Scripturas, nihil potest illudere. Illae enim sunt Lucerna, qua fur deprelienditur, Nothing can deceive them, that search the Holy Scriptures.  
For that is the Candle, whereby the thief is espied. 
Scriptures hard.  This judgement had the Old Catholic Fathers of Reading the Holy Word of God. But, that a blind man can better avoid dangers, than he, that seeth: or, that a naked man in the midst of his enemies, can better acquit himself, than he, that is armed, it seemeth a very unsensible, and an unlikely doctrine.   

M. harding. The .10. Division.  
Where as Luther would the Scriptures to be translated into every Vulgar tongue, for that they be light, and easy to understand, he is confuted by the Scripture itself. For both S. Peter, and also S. Paul acknowledgeth in them to be great difficulties, by occasion whereof some misconstrue them to their own damnation, 
●. Pet. 3. 1. Tim. 1. ●. Cor. 4.  some understand not what things they speak, nor of what things they affirm: and to some the Gospel that S. Paul Preached is hidden, even to them, which perisse. If the Scriptures were plain, how erred Arius? how Macedonius? how Eunomius? how Nestorius? how many more, men of great learning? specially seeing they all took occasion of their errors of the Scripture not rightly understanded?  
Luther saith, that S. Jerome was overseen in the understanding of the Scripture, that S. Augustine erred in the same, that S. Ambrose, Cyprian, Hilary, Basile, and Chrysostom, the best learned Doctors of Christ's Church, were oftentimes deceived. And yet in the Preface of his Book De Captivitate Babylonica, he speaketh of them very honourably, and granteth, that they have laboured in the lords vinyeard woorth●ly, and that they have employed great diligence in opening the Scriptures. If these being of so excellent learning, after long exercise in the holy letters, after long study and watch, after long and fervent prayer, after mortification of themselves, and purgation of carnal affections were deceived, as he witnesseth: how can he s●ye, they are clear, plain, and easy to be understanded? And if these worthy Fathers were deceived in one point, or two, is it not likely, the common people may be deceived in many, specially their diligence, and study not being comparable 〈◊〉 theirs, and their lives not being such, as the cleanness of their inward affects might lighten their understanding, and the annointing of God might teach them?   

The B. of Sarisburie.  
Certain places in the Scriptures have evermore been judged dark, both● for many other causes, 
johan. ●●. Rom. 11. johan. 3. Osee. 14. Cyrillus in johan. lib. 14.  and also for the matter itself, and for the deep Mysteries therein contained: which thing D. Luther also hath confessed in sundry places. But unto them, that have eyes, and cannot see, and delight more in darkness, then in the light, the Son beams may seem dark. The Prophet Osée saith, Rectae viae Domini: Praevaricatores autem corruent in eyes. The ways of the Lord be straight: but the wicked shall fall in them. Therefore Cyrillus saith, Ea, quae perspicua sunt, difficilia fiunt Haereticis. The things, that of themself are plain, unto Heretics are made dark.  
But in these cases, the Spirit of God is bound, neither to sharpness of wit, nor to abundance of learning. Oftentimes the Unlearned seeth that thing, that the learned cannot see. 
Matthae. 11. Epiphanius, li. ●.  Christ saith, I thank thee, O Father, the Lord of Heaven and Earth, for that thou hast hidden these things from the wise, and the politic, and hast revealed the same unto the little ones. Therefore Epiphanius saith, Solis Spiritus Sancti Filijs facilis est omnis Scriptura, & dilucida: Only to the Children of the Holy Ghost, all the Holy Scriptures are plain, and clear.  
Hereof M. Harding seemeth to conclude thus: There be certain dark places in the Scriptures: Ergo, The Scriptures are full of Darkness. This is a guileful kind of reasoning, known unto Children, called Fallacia a secundum quid ad simpliciter. 
Albert. P●gghius, in Privata Missa.  In like form of argument he might have said, Albertus Pigghius granteth, there be certain errors in the Mass: Ergo, The Mass is full of errors.  
Or thus, The Cardinals themselves confess, 
In Concilio Selectorum Cardinalium.  There be certain Abuses in the Church of Rome: Ergo, The Church of Rome is full of Abuses. Certainly, notwithstanding a few certain places in the Holy Scriptures be obscure, yet generally, The Scriptures are a Candle to guide our feet: generally, God's commandment is light, and lighteneth the eyes, and therefore generally the Word of God is full of comfort. 
Psalm. 118.  Therefore Chrysostom saith, 
Psalm. 18.  Omnia clara, & plana sunt in Scriptures Divinis: quae cunque necessaria sunt, manifesta sunt. 
Chrysostom. in. 2. Thessalonic. ●o. 3. Clemens Alexandrin. in Oratione adhortatoria ad ●entes. Irenaeus li. 1. ca 31.  All things are clear, and plain in the holy Scriptures. What so ever thing there is necessary for us, is also manifest. So saith Clemens Alexan drinus, Audite, qui estis long●: Audite, qui prop●. Nullis celatum est Verbum. Lux est Communis: omnibus illucescit hominibus: nullus est in Verbo Cymmerius: hearken ye, that be far of: hearken ye, that be near. The word of God is hid from noman: It is a light common unto all men: There is no darkness in God's Word. So Irenaeus, Scripturae in aperto sunt, & sine ambiguitate: & similiter ab omnibus audiri possunt. The Scriptures are plain, and without doubtfulness, and may be heard indifferently of all men. So the Old Father Origen, 
Origen. in Ex●dum. hom. 9  Clausum est negligentibus: invenitur autem a quaerentibus, & pulsantibus: It is shut from the negligent: but it is opened unto them, that seek, and knock for it. 
Hieronym. in Psalm. 86.  So S. Jerome, Dominus per evangelium suum jocutus est, non ut pauci intelligerent, sed ut omnes. The Lord hath spoken by his Gospel: not that a few should understand him, but that al. 
Fulgentius in Sermone de Cōfessor●b.  So saith Fulgentius, In Scriptures Divinis abundat, & quod robustus comedat, & quod paruulus sugat. In the Scriptures of God there is plenty sufficient, both for the strong to eat, and also for the little one to suck. To be short, so S. Gregory saith, 
Gregor. in epist. ad Leandrum.  Est flumen, in quo agnus ambulet, & elephas na●et. It is a blood, wherein the little Lamme may wade, and the great Elephant may swim.  
Thus, notwithstanding certain clauses, and sentences in the Holy Scriptures be hard, and dark, yet by these Holy Father's judgements, the Scriptures generally are easy, and clear.  
But M. harding upon a false position maketh up the like Conclusion. For thus he saith, The Scriptures are dark: Therefore the people may not read them. verily, as he would violently take the Scriptures from the simple, because, as he saith, they understand them not: So by the same force he may take the Scriptures from all the Old Doctors, and learned Fathers: because, as it appeareth by their dissension, and by M. hardings own Confession, they understood them not.   

M. harding. The .11. Division.  
And, lest all the unlearned lay people should seem hereby utterly rejected from hope of understanding God's word without teaching of others, it may be granted, that it is not impossible, a man (be he never so unlearned) exercised in long Prayer, accustomed to fervent contemplation, being brought by God into his inward cellares, may from thence obtain the true understanding, 
Psalm. 7●.  and interpretation of the Holy Scriptures, no less then any other always brought up in learning. Of what sort S. Antony that Holy, and perfect man the Eremite of Egypt, 
Prologo i● libros de Doctrina Christiana.  was. Who, as S. Augustine writeth, without any knowledge of letters, both canned the Scriptures by heart with hearing, and understood them wisely with thinking. And that holy man, whom S Gregory speaketh of, who lying Bedread many years for sickness of Body, through earnest prayer and devout meditation, obtained health of mind, and understanding of the Scriptures, never having learned letters, so as he was able to expound them to those, that came to visit him: who coming unto him with pretence to bring comfort, through his heavenly knowledge, received comfort. But among the people, how great number is there of lewd Losels, Gluttons, and drunkards, whose belly is their God, who follow their unruly lusts? Is it to be thought, this sort of persons may without meditation, and exercise of prayer, pierce the understanding of the Scriptures, and of those holy Mysteries, which God hath hidden (as Christ confesseth) from the Learned and wise man, and opened unto little ones?   

The B. of Sarisburie.  
M. harding alloweth these, whom he calleth Curious Busy Bodies of the vulgar sort, to attain to the understanding of God's Word, not by reading, but only by Special Revelation, and Miracle, and none otherwise: and that, within the space of a thousand years, 
Augustinus in Prologo De Doctrina Christiana.  one, or two only, and no more. For so S. Antony attained unto the knowledge thereof, utterly without any book, or Reading, or any other help of understanding. So that sick man lying bedreade, of whom S. Gregory maketh that worthy mention. So that Barbarous, and utterly unlearned slave, that suddenly by Revelation was taught to Read. 
Augustinus in eodem Prologo.  And so like wise perhaps M. harding himself, being so long a time, and so earnest a Preacher of the same Gospel, and Truth of God, that he now so wilfully condemneth, without either Book, or Reading, or other conference, only upon the Change of the Prince, and none otherwise, understood that thing, that before he could not understand: and by Miracle, and Revelation, upon the sudden was wholly altered unto the contrary.  
True it is, Flesh, & Blood is not able, to understand the holy will of God, 
Matthae. 16. Matthaei. 11. Luke. 24.  without special Revelation: Therefore Christ gave thanks unto his Father, For that he had revealed his secrets unto the little ones: And likewise, opened the hearts of his Disciples, that they might understand the Scriptures. Without this special help, and prompting of God's holy Spirit, the Word of God is unto the Reader, be he never so wise, or well learned, as the Uision of a sealed Book. Bu●●●●s Revelation is not special unto one, or two, but general to all them, that 〈◊〉 members of Christ, and are endued with the Spirit of God. Therefore 〈◊〉 ●hrysostome saith generally unto all the people, 
Chrysostom. in epist. ad Coloss. Home 9  Audite, quotquot estis mundani, ●●xoribus praeestis ac liberis, quemadmodum vobis Apostolus Paulus Praecipiat legere ●cripturas, idque non simpliciter, neque obiter, sed magna cum diligentia. hearken all ye men of the world, that have wives, 
The people commanded by God, to Read the Scriptures.  and Children, how S. Paul the Apostle of Christ commandeth you to Read the Scriptures, and that not slightly, or as by the way, but with great diligence. Again he saith, Domi Biblia in manus sumite: Domi vacemus divinarum Scripturarum lectioni: Take the Bible into your hands in your houses at home. At home in our houses let us apply the Reading of the Holy Scriptures. 
Chrysostom in Genesim. ho 28.  So likewise saith S. Jerome: Hîc ostenditur, verbum Christi, non sufficienter, sed abundanter etiam Laicos habere debere, & docere se invicem, vel monere. 
Hieronym. in epist. ad Coloss. cap. 3.  Here we are taught, that the Lay people ought to have the Word of God, not only sufficiently, but also with abundance, and to teach, and counsel others.  
But amongst these Busy Bodies of the vulgar sort M. harding findeth a great number of Losels, Gluttons, and Drunkards: whose belly is their God. Thus he nameth the part: but he meaneth the whole. 
Hosius lib. 2. contra Brentium.  For even so writeth Hosius one of the Chief of that Company. Non est Consilium in vulgo, non ratio, non discrimen: In this Vulgar sort there is neither Counsel, nor reason, nor discretion. And farther he calleth the flock of Christ, Beluam multorum Capitum, A Wild beast of many heads: As M. harding also a little before calleth them Swine, 
In the .6. division  and others call them Filthy Dogs. Even so the Phariseis judged, and spoke of the simple People that followed Christ, Turbavista, quae non novit Legem, maledicti sunt: 
johan. 7.  These rabble's of rascals, that (are Unlearned, and) know not the Law, are accursed. In such regard they have them, whom S. Paul calleth, 
Ephes. 2.  Cives Sanctorum, & domesticos Dei, Citizens with the Saints, and of the Household of God.  
If looseness of life be a just cause to banish the people from the Word of God, it is commonly thought, that the Cardinals, and Priests in Rome live as loosely as any others. S. bernard of the Priests of his time writeth thus: 
Bernardus in conversi. Paul.  Non est iam dicere, ut Populus, sic Sacerdos: quia nec sic Populus, ut Sacerdos. We may● not now say, As is the People, so is the Priest. For the people is not so wicked, as is the Priest. Therefore by M. hardings judgement the Priests ought no less to be banished from God's Word, than the rest of the People.   

M. harding. The .12. Division.  
And where as learned men of our time be divided into contrary sects, 
The Gospelers divided in●● contrary sects.  and write bitterly one against an other, each one imputing to other mistaking of the Scriptures: if amongst them, who would seem to be the leadars of the people, be controversies, and debates about the understanding of the Scriptures: how may the common people be thought to be in safe case out of all danger of errors, if by reading the Bible in their own tongue, they take the matter in hand?  
If any man think, I slander them, for that I say they be divided into contrary sects, let him understand, their own Countriemennes, I mean them of Germany, and special setters forth of this new doctrine, report it in their books, and complain lamentably of it. Namely Nicolaus Amsdorffius in his book entitled, Publica Confessio purae doctrinae evangelii, etc. Also Nicolaus Gallus, in his book of Theses and Hypotyposes: who acknowledgeth the strifes, and debates, that be amongst them, to be, not of light matters, but of high Articles of Christian doctrine. For even so be his words in Latin: Non sunt leues inter nos concertationes de rebus levibus, sed de sublimibus doctrinae Christianae Articulis, de lege & evangelio, etc. The same man in the last leaf of his foresaid book, with great vehemency reporteth, Haereses permultas esse prae manibus, plerasque etiamnùm haerere in calamo, That very many Heresies be already in hand, and many as yet stick in the pen, as though he meant, they were ready to be set forth.  
Of late there have been put forth in print two great books, one by the princes of Saxony, the ●ther by the Earls of Mansfeld, chief maintainers of the Lutherans: in which be recited eleven sects, and the same as detestable Heresies condemned: they are contained in this catalogue or rol: Anabaptistae, Seruetiani, Stancariani, Antinomi, jesuitae, Osiandriani, Melanc●thonici, Maioristae, Adiaphoristae, Suencfeldiani, Sacramentarij. Albeit the jesuits have wrong to be numbered among them. This much is confessed of the sects, and controversies of our new Gospelers by their own Princes, that stand in defence of the confession of Auspurge, and by two of the Lutheran superintendentes.  
No man hath so exactly declared to the world the number and diversity of the sects of our time, 
Fridericus Staphylus.  which hath sprung out of Martin Luther, 
A Vile Renegade  as Fridericus Staphylus a man of excellent learning, one of the emperors Counsel that now is, who might well have knowledge herein, for as much as he was a diligent student ten years at Wittenberg among the chief doctors of them, and for that time was of their opinion, and afterward by consideration of their manifold disagreeinges and contentions within th●m selves induced to discredit them, and through the grace of God reduced to a whole mind, and to the Catholic Fa●the, and now remaineth a perfect member of the Church. This learned man in his Apology showeth, that out of Luther have sproonge three divers Heresies or sects: The (208) 
The .208. Untruth. For the anabaptists sprang not of Luther: but were reproved, and condemned by Luther.  anabaptists, the Sacramentaries, and the Confessionistes, 
Protestants.  who made Confession of their Faith in open Diet before the Emperor Charles, the Princes, and states of Germany at Auspurge, Anno Domini. 1530. and for Protestation of the same there, are called Protestants. Now he proveth farther by testimony of their own writings, that the anabaptists be divided into six sects: (209) 
The .209. Untruth, inflamed with slander.  the Sacramentaries into eight sects: (209) 
The .209. Untruth, inflamed with slander.  the Confessionisies, and they which properly are called Protestants, 
Protestants diuide● into twenty sects.  into tw●ntie sects, every one having his proper and particular name to be called and known by. This lamentable division of learned men into so many sects in the Countries where the Gospel (as they call it) hath these forty years, and is yet most busily handled, may be a warning to the governors of Christendom, that they take good advisement, how they suffer the rude, and rash people to have the Scriptures common in their own tongue.   

The B. of Sarisburie.  
Here M. harding, by the help of one Staphylus, a shameless Renegade, hath made a long discourse of such differences in Doctrine, as he imagineth to be among them, that profess the Gospel. And in deed, as the imperfection, 
Diffension  and want, that is in man, is naturally inclined unto some division, and that oftentimes in such cases, wherein aught to be greatest unity: Even so the Heretics, and the enemies of the truth, have evermore used to take hold thereof, the more to discredit, and to deprave the whole. At the first preaching of the Gospel by the Apostles of Christ, and other Holy Fathers, there grew up immediately with the same, sundry sorts of Sects, to the number of four score, and ten, as they are reckoned in particular by S. Augustine, 
Augustin. ad Quoduul● deum.  all flowing out of one Spring, all professing one Gospel, and all known by the name of Christ.  
Yea sometimes the very lights of the world, and the pillars of the Church, seemed to be divided by some dissension amongst themselves: 
Galat. 2. Actor. 1●.  S. Peter, from S. Paul: S. Paul, from Barnabas: S. Cyprian, from Cornélius: S. Augustine, from S. Jerome: S. Chrysostom, from Epiphanius: the East part of the world, from the West: Doctors, from Doctors: Fathers, from Fathers: Church, from Church: and Saints, from Saints. And hereof the Heretics in old time, and other sworn enemies of God took occasion, as M. harding now doth, to defa●e the whole profession of the Gospel, calling it a puddle, and a sink of dissension. For these causes the Heathens laughed at the Christians, 
Socrates. lib. 1. cap. 6.  and pointed at them in the market places with their fingers. So the Renegade julianus the Emperor, the better to cloak his own infidelity, said, that Peter, 
Socrat. li. 3. c. 23.  and Paul could not agree: Luke and matthew dissented in Christ's Genealogy: and that therefore the whole Gospel of Christ was nothing else but error.  
Oftentimes, of malice against God, they feigned dissension to be, where as none was. 
Tertull. contr● Marcionem. li. 1. & deinceps.  So Mar●ion the Renegade devised a great Book of Contrarieties between the New Testament, and the Old. The false Apostles said, that S. Paul dissented from all the rest of his Brethren: and oftentimes from himself. Even so, and with like truth M. harding seemeth now to charge the Gospel of Christ with like dissension, following therein both the Example, and Doctrine of Staphylus the Renegade, that hath wilfully forsaken Christ, and is returned again to his old vomit. 
2. Petri. ●.  And being able so sharply to behold, how some one man hath in some case dissented from an other, yet is he not able to see, how much he himself hath dissented from himself.  
But having this eloquence, and skill so largely to amplify these small quarrels of so little weight, what would he have been able to do, if he had been in the primitive Church, and had seen all those hot, and troublesome dissensions, that then were able to shake the world? What clouds, and colours might he then have cast, to scorn at Christ, and to bring his Gospel out of credit?  
Doubtless, as he saith now, all these diversities springe only from Doctor Luther, so would he then have said, All these former diversities, and sundry forms of Heresies sprang only from Christ. And hereof he would have concluded, as he doth now, that the Rude, and rash people should in no wise be suffered to read the Scriptures.  
How be it touching these 34. several Sects, that Staphylus by his inquisition, and cunning hath found out in Germany, it must needs be confessed, they are marvelous poor, and very simple Sects. For in that whole Country, where they are supposed to dwell, they have neither name, to be known by, two, or three only excepted: nor Church, to teach in: nor house, to dwell in. But Staphy●us may have leave to speak untruth, for that he hath not yet learned to speak otherwise.  
Hereof M. harding may conclude thus: The Learned sometimes mistake the Scriptures, and are deceived: Ergo, the Learned aught to be banished from reading the Scriptures. For all these fantastical imaginations of Opinions, and Sects, pertain only to the Learned sort, and nothing to the Lay People.  
And, that the Learned, either through ignorance, or through affection, may be misleadde, no less than others, it may easily appear both by all these former examples, and also by these words of God in the Book of Exodus, 
Exod. ●3.  Nec in judicio plurimorum acquiesces sententiae: In judgement thou shalt not hearken to the mind of the more. Which words Lyra expoundeth thus, Plurimorum, id est, Doctorum: Of the more, that is to say, of the learned sort.  
Certainly the Learned Fathers have evermore thought, that in such perilous times of dissension in judgement, it is most behooveful for the people, to have recourse unto the Scriptures. 
Actorum. 17.  When Paul, and Silas preached at Berrhoea, the people there daily searched, and considered the Scriptures, to know, whether that they preached, 
Chrysostom. in Opere imperfecto, homi. 49.  were true, or no. Chrysostom expounding these words, When ye shall see the Abomination of desolation standing in the Holy place, writeth thus, Ideo mandat, ut Christiani volentes firmitatem accipere Fidei verae, ad nullam rem fugiant, nisi ad Scripturas. Alioqui, si ad alia respexerint, scandalizabuntur, & peribunt, non intelligentes, quae sit vera Ecclesia: & per hoc incident in Abominationem desolationis, quae stat in Sanctis Ecclesiae locis. Therefore he commandeth, that Christian men, that will be assured of the true Faith, resort unto nothing else, but only unto the Scriptures. For else, if they have regard to any other thing, they shall be offended, and shall perish, not knowing, which is the true Church: and by mean thereof they shall fall into the Abomination of desolation, that standeth in the Holy places of the Church. In like sort writeth Origen upon the same place: 
Origen. in Matthae. cap. 24.  Animae imperitae verbi justitiae, quia facilé Seducuntur, non possunt inseducibilite● permanere in conspectu Abominationis desolationis stantis in loco Sancto: The souls, that be unskilful of the Word of justice, because they are easily deceived, cannot stand without error in the sight of the Abomination of desolation standing in the Holy place. S. Jerome saith, 
Hieronym. in Prophetam Nabum. cap. 3.  In adventu Messiae, populus, qui sub Magistris fuerat consopitus, ibit ad montes Sc●ipturarum: ibique invenient montes Mosen, montes Propheras, Montes Nou● Testamenti. Et in talium montium lectione versatus, si non invenerit, qui doceat, tamen illius studium comprobabitur, quòd confugerint ad Montes. At the coming of Christ, the people, that was laid a sleep under their teacher's, shall go to the Mountains of the Scriptures: There shall they find these Mountains, Moses, the Prophets, and the New Testament. And being occupied in the reading of these Mountains, notwithstanding they find noman to teach them, yet shall their good will be well allowed, for that they have fleadde unto the Mountains. 
●●silius Moralium. 26. ca 1.  So S. Bastle, Divinae Scripturae faciunt ad certitudinem bonorum, & ad confusionem malorum: The Holy Scriptures are able both to confirm the godly, and also to confound the ungodly. 
Chrysos●om. in Matth. homi. 49.  So Chrysostom: Nec ipsis omninò Ecclesiis credendum est, nisi ea dicant, vel faciant, quae convenientia sint Scriptures: We may in no wise believe the Churches themselves, unless they say, and do such things, as be agreeable to the Scriptures.   

M. harding. The .13. Division.  
The peril of it is known by sundry examples both of times passed, and also of this present age. For out of this root hath sprung the sect of the Valdenses, 
Valdenses.  otherwise called Pauperes de Lugduno. For Valdo a Merchant of Lions their first Author, of whom they were named Valdenses, being an unlearned Say man, procured certain Books of the Scripture to be translated into his own language, which when he used to Read, and understood not, he fell into many errors. Of the same wellspring issued the filthy puddles of the Sects called Adamitae, or Picardi, Bogardi, and Turelupini: and of late years beside the same sect of Ad●mites newly revived, also the anabaptists, and Suenckfe●dians. Wherefore that edict, or Proclamation of the worthy Princes Ferdinando, and Elizabe●th King, and Queen of Spain, is of many much commended, by which they gave straight commandment, that under great penalties noman should translate the Bible into the vulgars' spanish tongue, and that noman should be found to have the same translated in any wise. These and the like be the reasons and considerations, which have moved many men to think, the setting forth of the whole Bible, and of every part of the Scripture in the vulgar tongue, for all sorts of persons to read without exception or limitation, to be a thing not necessary to Salvation, nor other wise convenient nor profitable, but contrariwise dangerous and hurtful.   

The B. of Sarisburie.  
The Story of Ualdo is here brought in upon the report, 
Alphonsus De Haeresib. lib. 1. ca 13.  and credit of Friar Alphonsus. touching which Ualdo, whether be were learned, or unlearned, it forceth not greatly. Origen saith, Vide quàm prope periculis sint high, qui negligunt exerceri in Divinis Literis: 
Ad Roman. li. 〈◊〉▪ Ca 16.  ex quibus solis huiusmodi examinationis agnoscenda discretio est: Mark, how near unto danger they be, that refuse to exercise themselves in the Scriptures. For thereby only the judgement of this trial must be known. If he were learned, then is this no true report: if he were unlearned, then was God's work so much the greater: who, as S. Paul saith, 
1. Corin. 1.  oftentimes chooseth the weak things of the world, to condemn the strong: and the foolish things of the world, to reprove the wise.  
The greatest Heresies, that he maintained, 
Alphonsus de Haresib.  stood in reproving the Idolatrous worshipping of Images: of Extreme Unction: of Exorcisms, & Conjurations: of Ear Confessions: of unseemly Singing in the Church: 
Bartholomaeus Abramus Creten. in Concil. Ferrarien.  of Feigned Miracles: of the idl●, and slanderous lives of Priests, & Bishops: of the lives, and manners of the Church of Rome: of the outrage, & Tyranny of the Pope: of Monks, Freers, Par●ons, Pilgrimages, & Purgatory. And, notwithstanding the reproving hereof were then judged Heresy, yet since that time infinite numbers of godly men have received it, as Gods undoubted Truth, & M. Harding in part hath yielded unto the same.  
He addeth farther, Out of this wel●p●inge of V●ldo issued forth the anabaptists, and the Swenkefeldians. I marvel, M. harding can, either speak so unadvisedly, or so soon forgeate, what he hath spoken. For immediately before he wrote thus: Out of Luther have sprung three divers Heresies, The anabaptists, the Sacramentaries, and the Confessionistes. If the anabaptists sprang out of Ualdo, and were so long before Luther, how could they then afterward springe out of Luther? If they sprang first out of Luther, how were they then before Luther? By this report, the Father is younger, than the Child: and the child was borne, before the Father. These be mere Monste●s in speech, & Contradictions in Nature. If the one of these reports be true, the other of necessity must needs be false. But M. Harding taketh it for no great inconvenience, what so ever may help, to deface the Truth.  
The Proclamation of Ferdinandus, and Elizabeth the Kings of Spain, for not▪ Trans●atinge the Bible into the Spanish tongue, as it is of very small Authority, being made within these thréescoare, & ten years, that is to say, well-near fifteen hundred years after Christ: so it is likely, it was first devised, not against the Christian people of that Country, but only against the Renegade jews' there: who by dissimulation, and fear of the law being become Christians, afterward returned again to their Old Errors, 
Furius Bonon●● de Transferendis Scriptures. Sozomen li. ●. ca 18.  and both by their example, and also by misunderstanding of certain places of the Scriptures, hardened, and confirmed others in the same. Against whom also was devised the Spanish Inquisition, and that by the same Princes, and at the same time. So julianus the Renegade Emperor thought it good policy, to suffer no Christian man's Child to be set to School. So the wicked princes Antiochus, 
1. Machabaeor●●. ca 1.  and Maximinus for like policy, burnt the Books of God, to the intent the people should not read them.  
But the godly, and first Christened Emperor Constantinus caused the Bible to be written out, and to be sent abroad into all kingdoms, Countries, and Cities of his Dominion. King Adelstane, the King of England, caused the Bible to be Translated into the English tongue. 
Alphonsus de Haeresib. li. 1. c. 13.  S. Jerome Translated the same into the Slavon Tongue: Ulphilas likewise into the Gotthian tongue. Whereto Socrates addeth also these words, 
Socrates. li. 4. ca 33.  Instituit Barbaros, ut discerent sacra eloquia: He gave occasion to the Barbarous people of that Country, to learn the Scriptures.   

M. harding. The .14. Division.  
Yet it is not meant by them, that the people be kept wholly from the Scripture, so as they read no part of it at al. As the whole in their opinion is to strong a meat for their weak stomachs: so much of it they may right wholesomely receive and brook, as that which pertaineth to piety, 
What parts of the Scriptures appertain to the people to know.  and necessary knowledge of a Christian man. Wherein they would the examples of the Old Holy Fathers to be followed. S. Augustine hath gathered together into one book, all that maketh for good life out of the Scriptures, which book he entitled Speculum: that is to say, a Mirror or a looking glass, as Possidonius witnesseth in his life. S. Basile hath set forth the like argument almost in his fourescoare moral rules pertaining altogether to good manners. S. Cyprian also hath done the like in his three Books Ad Quirinun. Such godly Books they think to be very profitable for the simple people to read.   

The B. of Sarisburie.  
Here M. harding alloweth the people, to read the Scriptures: how be it, not what they list, but with restraint, and at delivery: that is to say, not cases of question, or pertaining to Knowledge, but only matters belonging to manners, and order of life. And so he reserveth Knowledge to himself, and his Brethren: and leaveth Good Life unto the People. Touching the Books of S. Augustine, S. Basile, and S. Cyprian, it is untrue, that they were written namely, and purposely for the Unlearned: Or if they were, why are they not Translated? Why are they not delivered unto the people, for whose sakes they were written?  
Moreover, it is untrue, that in these Books is contained only matter of life, & manners, and nothing pertaining to Religion. For the first words in this book of S. Augustine called, Speculum, are these: Non facies tibi Sculptile. Thou shalt make to thee self no graven Image: which is now a Special case of Religion. And the greatest part of S. Cyprians Book, Ad Quirinum, containeth a full disputation of Christ's Incarnation, Nativity, and Passion, and other like cases of Religion against the jews. Touching S. Basile, as he wrote this Book of morals concerning Manners: so he had written an other Book before, concerning Faith: and both these Books for the people. He maketh his entry into his morals with these words, Cùm de Sana Fide in Praecedenribꝰ sufficienter ad praesens dictum esse putemus, &c: For as much as I think, I have entreated sufficiently in my former books concerning Faith etc. Therefore this Assertion was untrue, and so no firm ground, for M. Harding to stand upon. Neither did any of the Old Fathers ever withdraw the people from the Universal, and free reading of God's Word, and restrain them only to such short Collections. S. Basile saith, The Scriptures are like unto a Shop full of Medicines for the Soul, 
Basilius in Psalmum Primum. Irenaeus. li. 5.  where as every man may freely take, not only one kind of salve, but also a special, and a peculiar remedy for every soar. And Irenaeus saith, De omni ligno Paradisi manducate, id est, ab omni Scriptura Divina manducate: Eat ye of all the fruit of Paradise: that is to say, Eat ye (not only of matters concerning manners, but also) of every part of the holy Scriptures. How be it, by M. Harding'S judgement, the people may learn the ten Commandments, but may not meddle with their Crede.   

M. harding. The .15. Division.  
But how much, and what part of the Scripture the common people may read for their comfort and necessary instruction, and by whom the same may be Translated; it belongeth to the judgement of the Church: Which Church hath already condemned all the vulgar Translations of the Bible of late years, (210) 
The .210. untruth, raised ●●nely of despite, and slander.  for that they be found in sundry places erroneous, and partial in favour of the Heresies, which the translators maintain. And it hath not only in our time condemned these late Translations, but also hitherto never allowed those few of old time. I mean S. Hieromes translation into the Dalmatical tongue, if ever any such was by him made, as to some it seemeth a thing not sufficiently proved: And that, which before S. Jerome ulphilas an Arian Bishop made, and commended to the Nation of the Goths: who first invented letters for them, and proponed the Scriptures to them translated into their own tongue, and the better to bring his ambassade to the Emperor Valens to good effect, was persuaded by the Heretics of Constantinople, and of the Court there, to forsake the Catholic Faith, and to Communicate with the Arians, making promise also to travail in bringing the people of his Country to the same sect, which at length he performed most wickedly.   

The B. of Sarisburie.  
M. harding alloweth the people, to read certain parcels of the Scriptures for their comfort: but yet he alloweth them no Translation: that is to say, he alloweth them to eat the kernel, but in no wise to break the shalt. By these it appeareth, that of sufferance, and special favour, the simple ignorant people may Read the Word of God in Latin, Greek, or Hebrew: but none otherwise.  
The Church (saith M. harding) for the space well-near of sixteen hundred years, never yet allowed any manner Translation in the vulgar tongue. Yet notwithstanding, it is certain, that the Church not only in the Primitive time, under the Apostles, and holy Fathers, but also long sithence hath both suffered, and also used the vulgar Translations in sundry tongues. Whereof we may well presume, that the Church then allowed them.  
And that the Scriptures were not only in these three tongues, Greek, Hebrew, and Latin, it appeareth by S. Jerome, that saith, 
Hieronym. in epitaphio Paulae. Basilius in epist. ad N●ocaesariē. Sulpitius in Vita Martini li. 1.  The Psalms were Translated, and song in the Syrian Tongue: by S. Basile, that affirmeth the same, of the Palestine, Theban, Phenike, Arabike, and Libyke tongues: By Sulpitius in the life of S. Martin, that seemeth to say, The Lessons, and Chapters were Translated, and read openly in the Churches of France in the French Tongue: And by Isidorus, that avoucheth the like of all Christian tongues.  
M. harding misliketh the Translation of Ulphilas into the Gotthian tongue, for that the Author was an Arian. Notwithstanding it appeareth not, 
Isidorus de Ecclesiasticis officijs. Ca 10.  that ever the Church misliked it. But, by this rule, he may as well condemn all the Greek Translations, what so ever, of Symmachus, of Aquila, of Theodotion, and of the Septuagintes, & the whole Exaplus of Origen. For there is not one of all these, but may be challenged in like sort.  
touching S. Hieromes Translation of the Bible into the Slavon tongue, M. harding seemeth to stand in doubt. How be it, Hosius his companion saith, In Dalma●icam Linguam Sacros Libros Hieronymum vertisse, constat. 
Hosius de Sacro Vernaculè legendo.  It is certain, and out of doubt, that S. Jerome Translated the Bible into the Slavon tongue. The like whereof is reported by Alphonsus. Neither can M. Harding show us any error, or oversight in that whole Translation of S. Jerome: 
Alphonsus de Haeresibus li. 1. ca 13.  And therefore he seemeth to condemn that godly Father, and yet knoweth no cause why.  
Allate Translations (saith he) have been made in favour of Heresies, and therefore they may worthily be mistrusted. But will these men never leave these childish colours, & deal plainly? If there be errors, and such errors in these Late Translations, why do they not descry them? If there be none, why do they thus condemn them? But the greatest Heresy, that can be holden, and that toucheth them nearest, is the reveling of the usurped Authority, and Tyranny of the Church of Rome. For so it is determined by Pope Nicolas: 
Dist. 2. Omnes.  Qui Romanae Ecclesiae Privilegium auferre conatur, hic procul dubio in Haeresim labitur, & est dicendus Haereticus: Who so ever attempteth to abridge the Authority of the Church of Rome, falleth doubtless into an Heresy, and aught to be called an Heretic.   

M. harding. The .16. Division.  
As for the Church of this land of Britain, the Faith hath continued in it thirteen hundred years until now of late, (211) 
The .211. Untruth. For sundry parts of the Bible were translated into the English tongue▪ by king Alured by Cedman, and by Beda, as shall appear.  without having the Bible translated into the Vulgar tongue, to be used of all in common. Our Lord grant, we yield no worse souls to God now, having the Scriptures in our own tongue, and talking so much of the Gospel, than our ancestors have done before us. 
Hist. Eccle. l●. 1.  This Island saith Beda (speaking of the estate the Church was in at his days) at this present, according to the number of Books that God's Law was written in, doth search and confess one, and the self same knowledge of the high truth, and of the true height, with the tongues of five Nations, of the English, the Britons, the Scots, the pights, and the Latins. Quae meditatione Scripturarum caeteris omnibus est facta communis. Which tongue of the Latins (saith he) is for the studi●, and meditation of the Scriptures made common to all the other. Verily as the Latin tongue was then common to all the Nations of this land▪ being of distinct languages, for the study of the Scriptures, as Beda reporteth: so the same only hath always until our time, been common to all the Countries and Nations of the Occidental or West Church, for the same purpose, and thereof it hath been called the Latin Church.  
Wherefore to conclude, they that show themselves so earnest, and zealous for the translation of the Scriptures into all vulgar, and barbarous tongues, it behoveth them, after the opinion of wise men, to see, first, that no faults be found in their Translations, (212) 
The .212. Untruth, joined with a slander. If there were▪ such faults, M. Harding would open them in particular.  as hitherto many have been found. And a small fault committed in the handling of God's word, is to be taken for a great crime. next, that for as much as such translations pertain to all Christian people, they be referred to the judgement of the whole Church of every language, and commended to the laity by the wisdom and authority of the Clergy, having charge of their souls. Furthermore that there be some choice, exception, and limitation of time, place, and persons, and also of parts of the Scriptures, after the discrete ordinances of the jews Amongst whom it was not lawful, that any should read certain parts of the Bible, before he had fulfilled the time of the Priestly ministery, which was the age of thirty years, as S. Jerome witnesseth. Las●ly, 
Prefation● in Ezechielem.  that the setting forth of the Scriptures in the common language be not commended to the people as a thing utterly necessary to Salvation, lest thereby they condemn so many Churches, that hitherto have lack● the same, and so many learned and Godly Fathers, that have not procured it for their flock: Finally, all that have gone before us, to whom in all virtue, innocency, and holiness of life, we are not to be compared. As for me, in as much as this matter is not yet determined by the Church, whether the common people ought to have the Scriptures in their own tongue to read, and to hear, or no, I define nothing. As I esteem greatly all Godly, and wholesome knowledge, and wish the people had more of it then they have, with charity and meekness: so I would, that these hot talkers of God's word had less of that knowledge, which maketh a man to swell, and to be proud in his own conceit: and that they would deeply weigh with themselves, whether they be not contained within the lists of the saying of S. Paul to the Corinthians, If any man think, that he knoweth any thing, 
1. Corin. ●.  he knoweth nothing yet, as he ought to know. God grant all our knowledge be so joined with meekness, humility, and charity, as that be not justly said of us, which S. Augustine in the like case said very dreadfully to his dear friend Alypius. Surgunt indocti, & Coelum rapiunt: & nos cum doctrinis nostris sine cord, ecce ubi volutamur in Carne▪ & Sanguine. The unlearned and simple arise up, 
Confess. li. 8. Cap. ●.  and catch Heaven away from us: and w● with all our great learning void of heart, lo where are we wallowing in Flesh, and Blood.   

The B. of Sarisburie.  
M. harding seemeth secretly to grant that thing, which without blushing no man can deny: that is, that the Scriptures long sithence, & in old times have been Translated into the natural speech of this country. But he addeth withal a poor exception, 
The Bible in English: and ye● not for English people.  that, notwithstanding the Translation were in English, yet it served not for English people. And yet, for what people else it should serve, it were not easy to conjecture. Doubtless, if they had meant, as these men do, to bar the English people from God's Word, 
The Scriptures in English.  they would have kept it still, as it was before in Latin, Greek, or Hebrew, and would not have suffered any such Translation.  
But Beda himself, that wrote the Story of this Island, in these very words, that M. Harding hath here alleged, seemeth to witness, that the Scriptures were then Translated into sundry tongues, and that for the better understanding of the people. For thus he writeth, Haec Insula quinque Gentium linguis scrutatur unam, eandemque Scientiam Veritatis. This Island searcheth out the knowledge of one Truth, with the tongues of five Nations. It is not likely, he would have written thus of five several Tongues, if the Scriptures had been written then only in one tongue. In like manner, and to like purpose he writeth thus, 
Beda in Histor. Anglorum li. 1. Ca 1.  Quicunque gentium linguis unam eandemque veritatis Scientiam Scrutantur: Who so ever they be, that search the knowledge of one Truth (not only in the Latin tongue, as M. harding saith, but) gentium Linguis, that is, In the Natural, and Vulgar Tongues of this country. Doubtless, it were very much to say, that the mere English man, or Scotte, or Picte, or Britton, that understood no Latin, was able nevertheless to Read, and search the Scriptures in the Latin Tongue.  
But to leave conjectures, Beda 
Beda in Histor.  saith expressly, and in most plain words, that one Cedman an English Poet, 
Anglorum. li. 5. ca 22.  Translated the Creation of the world, and the whole story of the Genesis, & the Exodus, and sundry other stories of the Bible into English Rhyme. Likewise, as it is said before, king Adelstane 
Adelstane.  about niene hundred years past, caused the whole Bible to be Translated into English. And Sir john Trevisa 
johan Trevisa. li. 5. ca 24.  saith, that Beda himself turned S. john's Gospel into English. And again he saith, 
johan. Trevisa. li. 6. ca 1.  the King Aluredus caused the Psalter to be turned into English. And until this day there be divers such Translations yet remaining to be seen, which, for many causes, bear good proof of great Antiquity. Therefore, that this Island hath continued thirteen hundred years without having the Scriptures in English, it can bear no manner appearance, or show of Truth.  
But being admitted, and granted for true, If prescription of want may make good proof, then may we say, This Island stood, and continued four thousand whole years, not only without the English Bible, but also without any knowledge of Christ, or God. Likewise we may truly say, The Gospel, and the Truth of God stood, and continued in this Island for the space of many hundred years, without either the Supremacy of Rome, or Transubstantiation, or Private Masses, or any other like fantasies.  
True it is, our Fathers of late years have been lead in ignorance, & have been violently forced from the Scriptures. But the examples, and wants of our Fathers, are not always sufficient Rules of Faith. The Heretic Eutyches said, Sic a progenitoribus meis accipiens credidi: In hac Fide genitus sum, & consecratus Deo: & in ea opto mori. 
Concil. Chalcedonen. Action. 1.  This Faith have I received from mine Ancestors: In this Faith I was borne, and baptized: and in the same I desire to die. And yet the same Faith was an Error, and no Faith. So said the Arian Heretic Auxentius, 
Hilarius in epist. Auxentij.  Quemadmodum ab infantia edoctus sum, ita credidi, & credo: As I have been taught from my Childhood, so I have believed, and so I believe stil. So likewise the Idolatrous jews said unto the Prophet Hieremie, 
Hieremi. 44.  Sic fecimus nos, & Patres nostri: Reges nostri, & Principes nostri: Et saturati sumus panibus, & bene nobis erat. Thus have we done, and our Fathers before us: and our Kings, and our Princes. And we had store, and plenty of all things, and a merry world, and did full well. But God saith unto them, In statutis patrum vestrorum nolite ambulare etc. 
Ezechiel. 20.  Ego Dominus Deus vester. Walk not in the statutes of your Fathers. I am the Lord your God.  
How be it, we sit not in judgement to condemn our Fathers: God only is their judge. S. Paul saith, 
2. Timoth▪ 2.  Solidum Dei fundamentum stat, habens hoc signaculum, Novit Dominus, qui sint sui. This foundation standeth sound, having this seal, The Lord knoweth, who be his own. 
Exod. 3.  God was able to preserve the Bush in the midst of the Flame: and Daniel 
Daniel. 6.  in the Cave in the midst of the Lions: and the three Children in the midst of the Furnace of Flaming Fire: 
Daniel. 3.  and his people of Israel in the midst of the Red Sea: 
Exod. 14.  Even so was he able to preserve his own in the midst of that deadly time of darkness. S. Cyprian saith, Ignosci potuit simpliciter erranti. Post inspirationem verò, & Revelationem factam, qui in eo, quod erraverat, perseverat, sine venia ignorantiae peccat. Praesumptione enim, atque obstinatione superatur. He that erreth of simplicity (as our Fathers did) may be pardoned: But after that God hath once inspired the heart, and revealed his truth, who so continueth still in his error, offendeth without pardon of ignorance. For he is over borne by presumption, and wilfulness.  
Upon these words of Beda M. harding Concludeth thus: The Latin tongue for the study of the Scriptures, was common to all the Nations of this Realm: Ergo, The Scriptures were not translated into English. A very Child may soon see the simplicity and the weakness of this reason. For even now, notwithstanding the whole Bible be Translated into the English tongue, extant in every Church, and common to all the people, yet the Latin tongue is nevertheless Common to all the Nations of this Land, for the reading of Old Commentaries, and the Ancient Doctors, and so for the meditation, and study of the Scriptures.  
Now let us weigh M. hardings Considerations in this behalf. First if there had any faults escaped in the English Translation, as he untruly saith, there have many, he would not thus have past them uncontrolled. He lacked neither eloquence, nor good will, to speak: but only good matter to speak of.  
Secondly, the Scriptures Translated into English, have been delivered unto the people by such Bishops, and other Spiritual guides, as in deed have had a care for their souls, and have given their lives, and Blood, for their sheep. But the Bishops of M. hardings side, can only espy faults in Translations: but they can amend none. They have burnt a great number of Bibles: but they have hitherto Translated none. Christ's Words are rightly verified of them, Neither do ye enter yourselves, nor will you suffer others, that would entre. For the highest Principle of their Religion is this: Ignorance is the Mother of True Religion.  
To limit, and to diet the people, what they may read, and what they ought to leave, was sometime the Superstitious discretion of the Rabbins. Herein we may say, as S. Hilary saith, 
Origen. in prologo in Cantica Canti.  Archangeli nesciunt: Angeli non audiverunt: Propheta non fensit: Filius ipse non edidit. The Archangels know it not: the Angels have not heard it: the Prophet hath not fealte it: 
Nazianz. in Apologetico.  the Son of God himself hath revealed to us no such thing. Certainly, now, the Uele being drawn aside, and our faces being open, to behold the Glory of God, 
Hilari. de unitate patris & filii.  S. Paul saith, Omnis Scriptura divinitùs inspirata utilis est etc. Not only one part of the Scriptures, but, Al, and every part thereof is profitable etc. And again, Quae cunque Scripta sunt, ad Nostram Doctrinam Scripta sunt: 
2. Corin. 3.  All things, that are written, are written for our instruction. And therefore Irenaeus saith, 
2. Timoth. 3.  as it is before alleged, Ex omni Scriptura Divina manducate. Eat you of every part of the Holy Scripture. 
Roman. 15.   
Humility, 
Irenaeus li. 5.  and good life, whereof M. harding would seem to make some great account, is sooner learned of Knowledge, then of Ignorance. 
Ca Omnes.  Chrysostoms' saith, Magna adversus peccatum munitio est Scripturarum Lectio: Magnum Praecipitium, & profundum barathrum Scripturarum ignoratio: 
Chrysostom. De Lazaro Concio. 3.  nihil scire de Divinis Legibus, magna Salutis perditio. Ea res & haereses peperit, & vitam corruptam invexit: hoc sursum deorsum miscuit omnia. The reading of the Scriptures is a great fence against sin. And the Ignorance of the Scriptures is a dangerous downefal, and a great Dungeon. To know nothing of God's Laws, is the loss of Salvation. Ignorance hath brought in Heresies, and vicious life: Ignorance hath turned all things upsy-down.  
Therefore the Apostles of Christ, and all other godly Fathers have evermore incourraged the people to read the Scriptures: and evermore thought the Church of God to be in best case, when the people was best instructed. S. Paul saith, Let the Word of God dwell abundantly amongst you. 
Coloss. 3.  Polycarpus 
Polycarpu● ad Philippen.  saith to the people, Confido vos bene exercitatos esse in Sacris Literis: My trust is, that ye be well instructed in the Holy Scriptures. Origen 
Origen. in Levi▪ homi. 9  saith unto his people, give your diligence, not only to hear God's Word in the Church, but also to be exercised in the same in your houses at home, and day and night to be studious in the law of the Lord. S. Augustine 
Augustin. in Psalm. 33.  saith, Read ye the Holy Scriptures. For to that end God would have them written, that we might receive comfort by them. S. Jerome 
Hieronym. in Epist. ad Coloss. cap. 3.  saith, as it is alleged before, Laici, non tantùm sufficienter, sed etiam abundanter Verbum Dei habere debent, & se invicem docere: The Say People aught to have the Word of God, not only sufficiently, but also abundantly, and to instruct one an other. S. Chrysostom 
Chrysostom. in johan. homi. 1. Theodoretus De natura hominis. lib. 5.  willeth the Father with his Child, and the Husband with his Wife, at home in his house to talk, and reason of the Word of God. Theodoretus writeth thus, Passim videas haec nostratia dogmata, etc. Ye may commonly see, that not only the Teachers of the People, and Rulers of the Churches, but also Tailors, Smiths, and Cloth workers, and other Artificers do understand the Principles of our Religion: And further, that not only learned women, if there be any such, but also such women as live by their labour, and Sewsters, and Maid servants, but also husbandmen, and Ditchers, and Heardmennes, and Graffers can reason of the Holy Trinity, and of the Creation of the world, and of the Nature of mankind, a great deal more skilfully, then either Plato, or Aristotle was ever able to do. Therefore Origen 
Origen. in joshua homi. 21.  saith unto his hearers of the Say People, Me dicente, quod sentio, vos decernite, & examinate, si quid rectum est, aut minùs rectum: While I speak, that I think meet, examine, and judge you, whether it be well, or otherwise. Thus in old times the vulgar People, and such as M. harding calleth Swine, & Rude, and rash people, and Curious Busy Bodies, were able not only to understand the Scriptures, but also to judge of their preachers. And therefore the wicked Renegade Emperor julianus reproved the Christians (even as M. harding now doth us) for that they suffered their Women, 
Cyrillus contra julian. lib. 6. & lib. 7.  and Children, to read the Scriptures.  
But the Enemies of God's Truth, for fear, and conscience of their weakness have evermore used violently to take away the Word of God, not only from women, and Children, but also from all the whole people. Chrysostom saith, 
Chrysostom. in Opere imperfecto. hom. 44.  Haeretici Sacerdotes●claudunt ianuas Veritatis. Sciunt enim, si manifestata fuerit Veritas, Ecclesiam suam esse relinquendam, & se de Sacerdotali dignitate ad humilitatem venturos popularem. Heretic priests shut up the gates of the Truth. For they know, that if the Truth once appear, they must needs leave their Church, and from the dignity of their Priesthood come down to the state of other people. For Tertullian 
Tertullian. in libro de Trinitate. johan. 3. Amos. 6.  saith, Scriptura Divina Haereticorun frauds, & furta facilè convincit, & detegit. The Holy Scripture will easily bewray, and confound the guiles, and theaftes of Heretics. Christ saith, He that doth ill, hateth the Light. And therefore they say, as it is written in the Prophet Amos, Tace, & ne recorderis nominis Domini. Hold thy peace, and never think upon the name of the Lord. But miserable is that Religion, that cannot stand without hiding, and suppressing of the Truth of God.  
FINIS.    

THE XVI. ARTICLE, OF CONSECRATION UNDER SILENCE.  

The B. of Sarisburie.  
Or that it was then lawful for the Priest, to pronounce the words of Consecration Closely, and in Silence unto himself.   

M. harding. The .1. Division.  
The matter of this Article is neither one of the highest Mysteries, nor one of the Greatest Keys of our Religion, how so ever M. jewel pleaseth himself with that report, thinking thereby to impair the estimation of the Catholic Church. The diversity of observation in this behalf showeth the indifferency of the thing. For else if one manner of pronouncing the words of Consecration had been thought a necessary point of Religion, it had been everywhere uniform, and invariable. That the Bread, and Wine be Consecrated by the words of our Lord pronounced by the priest, as in the person of Christ, by virtue of the which, through the grace of the Holy Ghost, the Bread, and Wine are Changed into our lords Body, and Blood: (213) 
The .213. Untruth. Often avouched, and never proved.  this thing hath in all times, and in all places, and with consent of all invariably been done, and so believed. But the manner of pronouncing the words, concerning Silence, or open utterance, according to diversity of places, hath been diverse.   

The B. of Sarisburie.  
This, saith M. harding, is but a small Key of our Religion. Which thing may very well appear, both otherwise, and also by the small weight, and slenderness of his proofs. How be it, in cases of Religion, and in the Service of God, nothing ought to be judged small, specially that may deceiu● the people. verily, how small so ever they will now have this key to seem, as it hath been heretofore cause of no small Superstition, so it hath shut out God's people from the sight, and understanding of our greatest Mysteries.  
Certain it is, That the Religion of Christ may well stand without this kind of Mystical Silence, as it may also without Transubstantiation, or Private Mass, or any other their like fantasies. But if the matter be so small, wherefore doth M. harding take so great pains to prove it, and that by so great untruths, and so manifest Fables? Wherefore are they not ashamed, to say, that Christ himself at his last Supper Consecrated in Silence, 
Thom. in 3. par. Summae, quae▪ 78. ar. 8.  and Secrecy, and that in like order, and form, as they do now? Or how durst the bishops in this present Council of trident 
Concil. Triden. Session. 2.  so solemnly to abanne, and accurse all them, that dare to find fault with the same? So small a matter, as this is now supposed to be, should never need so great a do.  
But whether these words be uttered Secretly, or Aloud, he imagineth, that by the power thereof the substance of the Bread, and Wine is Really, and wholly changed into the Substance of the Body, and Blood of Christ. The untruth hereof is manifestly reproved by S. Augustine, S. Chrysostom, Theodoretus, Gelasius, and by the general consent of all the Old Fathers: and is answered more at large in the tenth Article of this Book. Certainly this error neither was ever confirmed in the Latin Church, 
D. Tonstal. De Eucharist. li. 1.  before the Council of Laterane in Rome, which was above twelve hundred years after Christ, nor ever received in the Greek Church, 
Conc. Lateran. Anno 1215.  from the Birth of Christ until this day.   

M. harding. The .2. Division.  
The Greeks in the east Church have thought it good, to pronounce the words of Consecration Clara voce, as we find in Chrysostom's Mass, and as Bessarion writeth, A●ta voce, that is plainly, out Aloud, or with a loud voice. Sacerdos Alta voce ●uxta Orientalis Ecclesiae ritum verba illa pronunciat, Hoc est Corpus meum: The Priest, saith Bessarion, after the rite, or manner of the East Church pronounceth with a loud voice these words, This is my Body. Which manner of Loud pronouncing was thought good, to be used in the Greek Church, as it may be gathered by that Bessarion writeth (who being a Greek borne, and brought up in learning amongst the Greeks, knew right well the order of that Church) to the intent the people might thereby, for the better maintenance of their Faith, be stirred, and warned to give token of consent, and of belief thereto. When the Priest, saith he, pronounceth those words with a loud voice, the people standing by, ● n utraque part, that is, first at the Consecration of the Body, and again at the Consecration of the Blood, answereth, Amen: as though they said thus, Truly so it is, as thou sayest. For, where as, Amen, is an adverb of affirming in Hebrew, in Greek it signifieth so much, as Truly. And therefore the people answering Amen, to those words, Verily, 
Bessarion, a young Doctor. He lived Anno. Domini. 1459.  say they, these gifts set forth are the Body, and Blood of Christ. So we believe, So we confess. This far Bessarion. It is declared by Clement Lib. 8. Constitutionum Apostolicarum, that the people said Amen, when the words of Consecration had been pronounced. Whereby we understand, that order to have been taken by the Apostles. The same Custom also may be gathered out of S. Ambrose, who saith thus: Dicit tibi Sacerdos, Corpus Christi: & tu dicis, Amen, hoc est, verum. Quod confitetur lingua, teneat affectus. De Sacram. li. 4. ca 5. The Priest saith, The Body of Christ: and thou sayest, Amen, that is to say, True. Hold with thy heart that, which thou confessest with the tongue. He saith likewise hereof, De ijs, qui initiantur Mysterijs, ca 9 Frustrà ab illis respondetur, Amen, etc. Amen is answered in vain by them, who dispute against that, which is received, saith Leo. Sermone 6. De jeiunio 7. Mensis.   

The B. of Sarisburie.  
It is clearly witnessed by all these doctors, against M. harding, and the order of the Church of Rome, that the words of Consecration were pronounced with a Loud Uoice: and that the People, not only heard, but also understood, and answered the same. Wherefore M. Harding can find but small relief in these Authorities. verily in his Church, which he so often calleth Ancient, and only Catholic, the people neither answereth, nor understandeth, nor heareth the words of Consecration. Thus it appeareth, He hath alleged these five Doctors, in three special points, against himself.  
M. harding addeth hereto: Amen, is as much as, Verum est, It is true. And therefore the People answering, Amen, confessed thereby, that they believed the very Real, and Substantial changing of the Bread into the Body of Christ. It was needless, and out of season to renew this matter in this place. But he thought it better skill, to speak from the purpose, then utterly to hold his peace, and to say nothing.  
First, as it is said before, The Latin Church never received this new Belief, before the Council of Laterane holden in Rome: 
Anno Domin●. 1215.  the Greek Church never until this day. Therefore by M. hardings skill the people thus answering, said, Amen, to that thing, that they believed not: and so Confirmed the Child eight hundred years, and more, before it was borne. In deed, The people said, Amen, to that, they heard spoken by the Priest. But the Priest spoke nothing, neither of Real Presence: nor of Transubstantiation: nor of Accidents without Subject. Therefore it is not likely, the People's answer had relation to any such matter. Otherwise they should seem to answer that thing, that was not spoken. The Priest only uttered these Words of Christ, This is my Body: Whereunto the Greeks make answer in this sort, as it is recorded in the Council of Florence, 
Concil. Florenti. Sessione Vltim. Ambrose De ijs, qui initiantur. cap. 9  Firmiter credimus, Verbis illis Dominicis Sacramentum fieri. We believe steadfastly, that by these words of our Lord there is made a Sacrament.  
Likewise S. Ambrose, Post Consecrationem, Corpus Christi Significatur: After the Consecration, the Body of Christ is Signified. Again, Ante Consecrationem, aliud dicitur: post Consecrationem, Sanguis nuncupatur. Et tu dicis, Amen, hoc est, Verum est. Before the Consecration, it is called an other thing: After Consecration, it is named the Blood of Christ. And thou sayest, Amen, that is to say, It is True. So Dionysius writeth unto Sixtus the Bishop of Rome, 
Eusebius lib. 7. cap. 9  of one that had been baptized emougste Heretics, Gratiarum actionem in Ecclesia audivit, & ad illam unà cum alijs respondit, Amen. He heard the thanksgiving in the Church, and to the same together with others he answered, Amen. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  So S. Augustine, Fratres nostri eadem Sacramenta celebrantes, & unum Amen, respondentes. Our Brethren resorting to one Sacrament, and answering all one Amen. This answering, Amen, imported not any sudden Transubstantiation, but a thanksgiving unto God for our delivery by the Death of Christ.  
But Leo saith, 
Augustin. in Psalm. 33.  They answer, Amen, in vain, that dispute against the same thing, 
Leo De jeiunio. 7. Mensis, Sermon. 6.  that they receive. For clear understanding of which words, it behoveth thee, good Reader, to remember, that Leo, as well herein, as also in sundry other places, bendeth the whole force of his learning against the Heretic Eutyches, whoes error was this, much like unto the common error, that is now defended, that Christ's Body, after his Ascension, was turned wholly into the Godhead, and so was no longer a Man's Body. Against which error Leo taketh an argument of the holy Mysteries: wherein the Faithful People, as with their Bodily Mouth they receive the Mystical Bread, and Wine, so with their Spirit, and Faith they receive the Body, and Blood of Christ, and that verily, and in Truth: and in witness thereof the receiver saith, Amen. But, saith Leo, he saith, Amen, in vain, that denieth the same thing, that he receiveth: That is to say, That receiveth the Sacrament of Christ's Body, and yet nevertheless is persuaded, as the Heretic Eutyches was, that Christ in deed hath no Body. And in this sense S. Augustine seemeth to say, 
Beda. 1. Corin. 10.  Mors illi erit, non Vita, qui mendacem putaverit Vitam. The receiving of the Sacrament shall be Death, and not life unto him, that thinketh, that Christ, being the life itself, was a liar, delivering these holy Mysteries, as the Sacrament, or Pleage of his Body, himself in deed having no Body. So likewise Prosper Aquitanus, 
Prosper De promise. Dei, part 1. cap. 6.  Christum à Populo judaico fuisse occisum, nullus iam ambigit Christianus: Cuius Sacrum Sanguinem omnis nunc terra accipiens, clamat, Amen: Vt neganti ludaeo, quòd occiderit Christum, recté dicatur à Deo, Vox Sanguinis fratris tui clamat ad me de terra: Whether Christ were slain of the jews, or no, there is no Christian man now, that can stand in doubt. For now all the Earth receiveth his holy Blood, and crieth, Amen. Therefore, if the jew will deny, that ever he slew Christ, God may justly say unto him, The voice of the Blood of thy Brother crieth unto me from the Earth. So S. Chrysostom, 
Chrysostom. in Matthae. hom. 83.  Haec afferentes Mysteria, ora ipsorum consuimus. Si enim mortuus Christus non est, cuius Symbolum, ac Signum hoc Sacrificium est? Layeinge forth these Mysteries, we stop their mouths. For, if Christ died not, whoes Sign then, and whoes Token is this Sacrifice? Thus, by the judgement of these learned Fathers, Eutyches the Heretic, or any other, that denied, either the Body, or the Death of Christ, might soon be reproved, even by the receiving of these holy Mysteries. For they receive the Sacrament, & yet deny the thing itself, that is represented by the Sacrament: & so, as Leo saith, they dispute against the thing itself, that they receive. And thus Leo himself plainly expoundeth, & openeth his own meaning: 
Leo Epistola. 81. ad Palaestinos.  Quam sibi in huius Sacramenti praesidio Spem relinquunt, qui in salvatoris nostri corpore negant Humanae substantiae veritatem? Dicant, quo Sacrificio sint reconciliati: Dicant, quo Sanguine sint redempti. What hope do they leave themselves in the help of this Sacrament, that say, There is no Truth of the Substance of Man in the Body of our savour? Let them tell me, by what Sacrifice they are reconciled: Let them tell me, with what Blood they are Redeemed.  
By these Holy Fathers it is plain, that, who so receiveth the Holy Mystery of Christ's Body, and yet thinketh, and holdeth, that Christ in deed hath no Body, as Eutyches the Heretic did, he disputeth against that thing itself, that he receiveth. For Gelasius saith, 
Gelasius contra Eutychem.  Hoc nobis in ipso Domino Christo sentiendum est, quod in eius Imagine profitemur. We must think the same of Christ the Lord himself, that we profess (in the Sacrament, which is) his Image. And therefore in the Communion Book, that beareth the name of S. james, it is written thus: Quoties cunque comederitis hunc panem, & hunc Calicem biberitis, 
Liturgia I● cobi.  Mortem filii Hominis annuntiatis, donec veniat. Populus respondet, Credimus, & Confitemur. As often, as ye shall eat this Bread, or Drink this Cup, ye do publish the Death of the Son of Man, until he come. Hereto the people maketh answer, We Believe it, and we Confess it. This is it, that S. Ambrose, S. Chrysostom, Leo, & Clement●cal, Amen. And this is that undoubted Truth of Christ's Body, not in the Sacrament, as M. harding imagineth, but in the Unity of One person, that Leo defendeth against the Heretic Eutyches. Bessarions Authority in these cases cannot be great: both for that he was but of very late years, & therefore a very young Doctor to be alleged: and also for that, being promoted to the Bishopric of Tusculum, and made a Cardinal of Rome, 
An. Dom. 143 ●.  in the late Council of Florence, contrary to the minds, and judgements of the rest of his Brethren of Graecia, he openly flattered, and yielded himself unto the Pope.   

M. harding. The .3. Division.  
And that the people should give their consent, and apply their Faith to this truth without error, and deceit, and that by saying, Amen, they should then Believe, and Confess, The Bread, and Wine to be made the Body, and Blood of Christ, (214) 
The .214. Untruth. For justinian meant no such thing. But M. harding is licenced at Louvain, to make comments, as he listeth.  when it was made in deed, and not else, for so were it a great error, for this cause justinian the Emperor made an ordinance, that the Bishops, and Priests should to this intent pronounce their Service plainly, distinctly, and so, as it might be understanded, that the people might answer, Amen: (which is to be referred to each part of the Service, but specially to the Consecration) that they might believe, and Confess, it was the Body, and Blood of Christ, (215) 
The .215. Untruth, vain, and Fantastical▪ For whereunto should the people answer, Amen, hearing no part of the Prayer?  when it was in deed, and not so confess, when it was not: which might happen, if they heard not the Words of Consecration plainly pronounced. And hereunto specially that Constitution of justinian is to be restrained, as pertaining only to the Greek Church, wherein he lived (216) 
The .216. Untruth. For this Law touched as well the Church of Rome, as the Church of ●recia: as shall appear.  and not to be stretched further to serve for proof of all the service to be had, and said in the vulgar tongue in the west Church, as to that purpose of our new teachers it is untruly alleged.   

The B. of Sarisburie.  
So many untruths in so little room, so constantly to be avouched without blushing? Where is the Fear of God? Where is the Reverence of the Reader? Where is shame become? first, neither doth that godly Emperor justinian once mention, or touch this New Fantasy of M. hardings Doctrine: nor did the Greek Church, as it is sufficiently already proved, ever hitherto consent unto the same. Will M. harding make the world believe, that the people openly in the Church, gave their consents unto that thing, that they never believed, but knew undoubtedly to be an error? Is he able to allege not one Council, not one Doctor, not one Father, that ever expounded, Amen, in this sort? Is the matter so miserable, and so bare, that no honest witness will speak for it? Or must M. hardings bare word, without Scripture, Council, doctor, or Father, be taken for the Doctrine of the Church?  
The emperors words are plain, We command all the holy Bishops, and Priests, 
De Ecclesia. Diuer. Caepitulis, Constitutione. 123.  to minister the holy Oblation, and the Sacrament of Baptism, and other Prayers (not closely, or in Silence, as the manner is now in the Church of Rome, but) with a loud voice, that may be heard of the Faith full people (not, to testify M. hardings Transubstantiation, which then was not known, but) that the hearts of the hearers may thereby both the more be humbled to repentance, and also the more be stirred to glorify God. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  If the pronouncing of these two Syllables, Amen, be proof sufficient to warrant Transubstantiation, then may we easily find the same Transubstantiation, not only in the Sacrament of Christ's Body, but also in the Sacrament of Baptism, and in all other Public prayers. For in every hereof the people was willed, to say, Amen.  
secondly, M. harding saith, (and he saith it alone: for noman ever said it before him) that the Bishop, and Priest was thus commanded to speak aloud, least the people should happen to prevent the time, and to answer, Amen, out of season, before the Sacrament were consecrate. And this must be taken, as a grave, and a deep consideration, and meet for the Emperor of the world. But, O the vanities of these vain men. For whereunto should the people answer, Amen, that heard no part of the Prayer? Or how should they Confirm, that was said by the Priest, that knew not one word, what he said? Certainly it appeareth not, that the Emperor justinian doubted so much the over hasty answearinge of the people: but rather thought, that, if the priests voice were not heard, the people should be able to answer nothing. For to that end he allegeth these words of S. Paul, 
● Corin. 14.  How shall the unlearned man answer, Amen, to thy thanks giving? For he knoweth not, what thou sayest.  
Last of all, he saith, This Constitution of the Emperor justinian touched only the Greek Church, and pertained nothing to the Church of Rome: adding further, That by these New Masters it hath been, and is otherwise untruly alleged. Thus much M. harding only of himself, without any other further Authority, either Old, or New. Perhaps he would have us think, according to that Childish Fable of their forged Donation, 
Donatio Constantini in. 1. tomo Concil.  that the Emperor Constantinus had given over the whole empire of the west part of the world unto the Pope, and that therefore justinian the Emperor had now nothing to do in the Church of Rome. But justinian himself, contrary to M. hardings Commentary, commandeth his Laws to be taken as general, and to be kept universally throughout the world. For thus he writeth, Visum est, praesentem Legem omni terrarum Orbi ponendam, 
Cod. De judicijs. Cap. properandum.  nullis locorum, vel temporum angustijs coar●andam: We have thought it good, that this Law should generally concern the whole world, to be restrained by no limits of place, or time. And, making an Ordinance for the Church, he writeth thus, 
Cod. De Episc. & Cleri. Ca Generaliter.  Et hoc, non solùm in Veteri Roma, vel in hac Regia Civitate, sed & in omni terra, ubicunque Christianorum Nomen colitur▪ obtinere sa●cimus. And this Law we will to take place, not only in the Old City of Rome, or in this princely City of Constantinople, but also in all the world, where the name of Christians is had in Honour. 
Eusebius in vita Constantin●. Oratione. 4.  Likewise Eusebius writeth of Constantinus the emperors Proclamation for the keeping of the Sunnedaie. Upon that day he commanded, not only the Greeks, but also all other Nations, that were subject to the empire of Rome, to rest from bodily labours. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And concerning such matters, as specially touched the City of Constantinople, he writeth thus in the same Law, that M. Harding hath her● alleged: What so ever things namely concern the Church of this Princely City of Constantinople, we have comprised the same in a particular Law specially serving to that purpose. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Yet nevertheless, M. harding thinketh it lawful for him to say, The emperors mind was not, to extend this Law to the Church of Rome: and we must believe him upon his bare word, yea although the Emperor himself say the contrary.  
But to what purpose excepteth M. Harding the Latin Church in this behalf? was not S. Ambrose B. of Milan: Clemens, & Leo Bishops of Rome? all three Bishops of the Latin Church? And doth not M. harding say, 
M. Harding Contrary to himself.  that every of these three pronounced the words of Consecration openly, with loud voice, & not in Silence? And doth not M. harding further tell us, It was the Tradition of the Apostles? Wherefore then doth he so nicely except the Church of Rome? Had the Church there any special Privilege to break the Apostles Traditions, more than others? Certainly, Clemens Alexandrinus saith, The Traditions of the Apostles, as well in the east Church, as in the west, were all one, even as was their Doctrine. Fuit una omnium Apostolorum, ●icut Doctrina, ita Traditio. Thus hath M. harding found by his own Confession, both the Tradition of the Apostles, and the Ancient Doctors, Ambrose, Clemens, and Leo, and both the Churches of God, the Greek, and the Latin against himself.   

M. harding. The .4. Division.  
Now in this West Church, which is the Latin Church, the people having been sufficiently instructed, touching the belief of the Body, and Blood of our Lord in the Sacrament, (217) 
The .217. untruth. For there is no such thing decreed by the Ancient Fathers.  it hath been thought by the Father's convenient, the Words of Consecration to be pronounced by the priest closely, and in silence, rather than with open voice. Wherein they had special regard to the dignity of that high Mystery. And doubtless for this point they understood, as S. Basile writeth, that the Apostles, and the Fathers, which at the beginning made laws for the order of Ecclesiastical things, maintained the Mysteries in their due authority, by keeping them secret, and in silence. For it is not, 
These words of S. Basile pertain nothing to the Sacraments.  saith he, any Mystery at all, which is brought forth to the populare, and vulgar cares, whereof he wrote very truly before: Ei, quod publicatum est, & per se apprehendi potest, imminere contemptum: Ei verò, quod remotum est, ac rarum, etiam naturaliter quodammodo esse coniunctam admirationem. That, what is done openly, and made common, and of itself may be attained, it is like to come in contempt, and be despised. But what is kept far of, and is seldom gotten, that even naturally in manner is never without woonderinge at. And in such respect Christ gave warning, that Precious Stones be not strewed before hogs.   

The B. of Sarisburie.  
It is most certain, and therefore the more lamentable, that, as it now fareth through the whole Church of Rome, the people knoweth, neither the Substance, nor the Meaning, nor the Use, nor the Effect, nor the End, or purpose of the Sacrament, nor the Consecration, nor any Word thereto belonging. They hear nothing: They see nothing: They understand nothing: They learn nothing: The Pope, the Cardinals, the Bishops, the Priests teach them nothing: It is thought to be the surest fence, & strongest ward for that Religion, that they should be kept still in ignorance, and know nothing: M. harding both in this place, and also before, calleth them all Hogs, 
Articul. 13. Di●uisione. 6.  & Swine, as insensible, & Brute beasts, and void of reason, and able to judge, and conceive nothing. Yet he blussheth not to say, The people of the Latin Church is sufficiently instructed, touching the Sacraments: And the more sufficiently, as it appeareth, than ever they were instructed in the Primitive Church, or in the time of the old learned Fathers. verily Ignorance is easily learned: They may soon be taught, to know nothing, But the Doctrine, that he meaneth, standeth in Transubstantiation, & Real Presence, and other like matters incident unto the same, such as the Godly people in the Old times never learned. How be it, if the people were thoroughly instructed, and knew the meaning of all Mysteries, would M. harding thereof conclude, That therefore they should not hear the Words of Consecration? Is this the Logic of Louvain? who ever taught him to frame such a Syllogismus? In what Form, in what Mood may it stand? How may this Antecedente, and this consequent join together?  
But, where he addeth, That in consideration hereof, the Fathers thought it convenient, that words of Consecration should be pronounced in Silence, this, besides other great wants, is also a great untruth, to make up his simple Syllogismus. For what were these Fathers? what names had they? where dwelt they? In what Council, in what Country met they? This is a very strange case, that, being Fathers, and such Fathers, able to alter the Traditions of the Apostles, and the whole state of the Church, nom● should know them, but only M. harding.  
As for S. Basile, whose name he much abuseth to this purpose, it is plain, that he speaketh not, neither of the Sacrament, nor of the words of Consecration. And here, good Christian Reader, mark, I beseech thee, the circumspection, & constancy of M. Harding. For proof of his late invented order of the Latin Church, he showeth us examples of the Greek Church: & to avouch his Consecration in Silence, he allegeth the Authority of S. Basile, who, by his own Confession evermore pronounced the same aloud with open voice, & never in Silence. He should neither so unadvisedly avouch the names of Ancient Fathers, nor have so small regard unto his Reader. 
Basil. De Spir. Sanc. Ca 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  True it is, as S. Basile saith, Familiar use breedeth contempt. And for that cause Pope Innocentius saith, The words of Consecration were commanded to be said in Silence, Ne Sacrosancta verba vil●scèrent: L●●st the holy words should be despised. The like hereof is surmised also by john Billet. Thomas of Aquine saith, That the Oblation, and Consecration belong only to the Priest, and that therefore the words be spoken in Silence, as nothing pertaining to the People. But if the people be thus naturally inclined, the less they hear, or know things, the more to have them in admiration, 
Innocen. 3. De Sacro Altaris Myster. li. 3. Ca 1. 〈◊〉. Billet, De Di●in. Officijs. Thom par. 3. que. 183.  than were it good, they should never hear, neither the Words of Baptism, nor any part of the Gospel, nor the lords Prayer, nor the Name of God, or Christ, no nor the Mass itself. And, as now their ears be barred from hearing the words, that make the Sacrament, so were it good policy, their eyes were also barred, from seeing the Sacrament. For naturally contempt groweth as well of Sight, as of Hearing, or rather more. For by M. hardings skill, these were good ways, to breed Reverence in the people, & to increase Devotion. But this is an unreverent reverence, and a disordered honour of God. The people of God is not made to serve the Sacraments: but the Sacraments are made to serve the people. But these be the secret works, & policies of Satan, to make the simple believe, they Reverence the Sacraments, & yet understand no part, neither of the meaning, nor of the use of the Sacraments. Lactantius saith, 
Lactant. li. 5. cap. 20.  Hinc fida silentia instituta sunt ab hominibus callidis, ut nesciret populus, quid colere●: Therefore subtle, and crafty men devised to have their Sacrifices wrought in Silence, that the people should not know, what thing they honoured for their God.   

M. harding. The .5. Division.  
If in the Old law Priests were chosen (as S. Ambrose writeth) to cover the Ark of the Testament, because it is not lawful for all persons to see the depth of M●steries: If the Sons of Caath by God's appointment did only bear the Ark, and those other Holy things of the Tabernacle on their shoulders, when so ever the children of Israel removed, and marched forward in Wilderness, being Closely folded, and lapte within veils, courteines, and palles, by the Priests: and might not at no time touch, nor see the same upon pain of death, which were but Figures of this: how much more is this high, and worthy Mystery to be honoured with secretness, closeness, and Silence?   

The B. of Sarisburie.  
Here M. harding seemeth to reason thus: In the time of the Old Testament it was not lawful, for every of the people, to behold the Ark of God, and the things therein contained: Ergo, the Priest ought to pronounce the words of Consecration in Silence, and secretly to himself. This simple reason holdeth from Moses, to Christ: from the Old Testament, to the New: from seeing, to Hearing: and to be short, from somewhat, to nothing: and serveth only to control all the Ancient Fathers of the Church, who, as M. Harding knoweth, and hath already in part confessed, never pronounced these words in such secret sort, nor ever used these policies for increase of Reverence. notwithstanding M. harding, the better to lead along his simple Reader, hath cunningly drawn in the names of two Old Fathers, Ambrose, and Origen, to the intent to make his own Conclusion to seem theirs. And thus under his painted cooveringes, and Ueles of Eloquence, he foldeth up Closely, not the Ark of God, but, as his wont is, great Untruethes.   

M. harding. The .6. Division.  
For this cause, as they report, saith Carolus Magnus, that noble, virtuous, and learned Emperor, writing to his Schoolmaster Alcuinus our Countreiman, and first teacher of Philosophy in Paris, It is become a Custom in the Church, that the Canon, and Consecration be said by the Priest Secretly, that those words so Holy, and pertaining to so great a Mystery, should not grow in contempt, whiles all in manner through common use bearing them away, would sing them in the high ways, in the streets, and in other places, where it were not thought convenient. Whereof it is told, that before this Custom was received, shepherds when they sang them in the field, were by God's hand strooken. Luther himself in Praeceptorio, is much against them, that would have the Canon of the Mass to be pronounced with a loud voice for the better understanding.   

The B. of Sarisburie.  
It appeareth, M. Harding is much s●anted of good Authorities, when he is thus driven by Tales, & Fables, to countervail the Tradition of the Apostles: and that, by such Fables, as he himself is feign to cut of in the midst, and cannot truly report without shame. How be it, nothing cometh amiss, that may serve to astonne the simple. Such grounds be sufficient for such Doctrine. The tale, as it is told by Innocentius, and Durandus amongst other Fables, is this: Certain shepherds, having by often hearing learned the words of Consecration, began to practise the same amongst themselves, over their Bread, in the field, upon a stone. Suddenly the bread was flesh: the poor men were amazed: God was angry: Fiere came from Heaven, and burnt them up: not one left alive to tell these tidings. Hereupon, saith M. harding, this law was made. For view of the likelihood hereof, they say, that the Priest himself, be he never so holy, onless● he have his Altar, his superaltar, his Chalice, his Corporesse, his Lights, his Uestimentes, and all other appourtenances necessary: unless he steadfastly eye, & behold the Bread: unless he pronounce all these five words with one breath, without stop: and unless he have a special intent, and mind to work Consecration, he laboureth in vain, and can never Consecrate. Yet these poor shepherds, not being Priests, for aught that we know, nor having either Altar, or superaltar, or Uestimentes, or any knowledge of these Cautels, nor intention, or mind to work Consecration, yet notwithstanding, had Consecrate suddenly before they were ware. By these it may be gathered, that Consecration is easier for a Shepherd, then for a Priest. But when these shepherds were all slain in the place, where they stood, and not one left alive to report these doings, M. harding should have told us, by what Angel, or Archangel, or other secret Revelation, this tale afterward came to light. His Reader would also long to know, in what Kingdom, or in what Country, in what Kings, or Pope's days these things happened: in what Chronicle, in what Story they were recorded. Otherwise he will suspect, M. harding found it in the shepherds Calendare. And touching this New Decree for Silence, and Secrecy, M. harding should have taught us, in what Council, in what Synod, in what Convocation, in what Di●t●, in what Country, and at what time it was determined: who was Legate at the doing, who was referendary, who was Presidente, who was Present. If he have nothing to say, his tale hath lost his grace, and willbe thought a shepherds Fable.  
But hereof, these two things M. harding might well have learned: first, that before these strange unknown shepherds gave this attempt, the Consecration was everywhere pronounced aloud: And farther, that the same Consecration was pronounced in the Common Known Mother tongue of every Country: that the shepherds might learn it, and understand it, Onl●sse M. harding will happily say, They were Greek, or Latin shepherds.   

M. harding. The .7. Division.  
The Fathers of the Primitive Church had this Sacrament in such reverence, and honour, that they excluded some sorts of faithful people from being present at the celebration of it, thinking them unworthy not only to hear the mystical words of Consecration pronounced, but also to see the Forms of the outward Elements, and to be in the Church, whiles that most holy Sacrifice was offered. They were these, Catechumeni, Energumeni, and Poenitentes. The first were learners of our belief, who, as they were daily instructed, believed in Christ: and as S. Augustine writeth, bare Christ's Cross in their forehead, and marked themselves with the same. 
Tracta. in ●o. 11.  The second were such, as, notwithstanding they had been Christened, Yet for the Inconstancy of their mind were vexed with unclean Spirits. The third sort were they, who for their sins committed, had not yet made an end of doing their open penance. All these were judged by the Governors of the Church at the beginning unworthy to be present at these holy Mysteries. Now if this great reverence towards the holy things, in them was justly praised, the admitting of all sorts of people, not only to be present, and to behold the same, but also to hear, and understand the Words of Consecration (218) 
The .218. Untruth. For the Contrary is known, and evident.  (that hath thus always been honoured with silence, and secretness) cannot seem to wise, zealous, and godly men, a thing commendable: specially in these times, in which the holy Christian Discipline of the Church is loosed, and utterly shaken of, and no difference nor account of any diversity made between the perfit, and godly people, and them, that aught to do open penance, that be possessed with Devils, and be infamous for heinous and notorious crimes committed.   

The B. of Sarisburie.  
The reverence, that M. harding presumeth, was given only to this Sacrament, was given likewise, and in as ample sort to the Sacrament of Baptism. And, as the Catechument were sequestered from the presence, and sight of the one Sacrament, so were they also sequestered from the other. In the Council holden at Arausica 
Concil. Arausican. Ca 19  it is written thus: Catechumeni ad Baptisterium nunquam admittendi sunt: The Catechum●ni may never be admitted to the place of Baptism. S. Chrysostom, touching the words of Baptism, writeth thus: 
Chrysostom. in epist. ad Galat. cap. 4.  Verba Dei, quae norunt Fideles, in Aquae Lavacro per Sacerdotem pronuntiata, tanquam in utero quodam, Formant, ac Regenerant eum, qui Baptizatur: The words of God, which the Faithful know, being pronounced by the Priest in the Water of Baptism, do Form, and Regenerate him, that is baptized, as if it were in the Mother's womb. 
Chrysost. in Lad Corin. homi. 40.  Likewise again he saith, Cupiam sanè, verba illa clarè proffer etc. feign would I in plain sort utter these words (of Baptism) if the presence of these ungodly men, the Heathens, did not let me. They cause my interpretation to be the harder: I may not speck plainly, nor publish our Mysteries because of them. So saith Cyrillus, 
cyril. Contra julian. li. 7.  Dicerem de Baptismo alia, nisi vererer non initiatorum aures: touching Baptism, I would say more, saving that I doubt the ears of these profane people, that are not Christened. To like purpose S. Augustine 
August. in Psal. 104.  saith, Opera nostia bona vident etiam Pagani: Sacramenta verò nostra occultātut illis: The Heathens may see our good works: But our Sacraments (that is, our Baptism, & our lords Supper) are hidden from them.  
The like may be said both of Public, and Solemn Prayers, and also of the understanding of the Scriptures. Chrysostom 
Chrysostom. ad popul Antiochen. homi. 79.  saith, Quid Oratione potentius? Et Catechumenis quidem hoc nondum permissum est, etc. What thing is there more mighty than the Solemn Prayer? (of the Church) Yet is it not lawful for the Catechumeni to use the same. For they are not yet come to that boldness. But you (being Christened) are commanded to pray for the whole world, and for the Church. Thus, like as for reverence of the Mystery, the Catechumen mought not be present at the Ministration of the Sacrament of Christ's Body, even so for like reverence, they mought not be Present, neither at the Sacrament of Baptism, nor at the Solemn Common Prayers. But now let us weigh M. hardings reasons. In the old times (saith he) the Catechumeni, which were only Novices in the Faith, and as yet unchristened, and other Renegates, Frantic, and ungodly people, mought not be present at the Holy Mysteries: Ergo, Now the godly Faithful people may not hear the words of Consecration. Noman would use such Logic, but M. harding. And yet this, he thinketh, for Wise, zealous, & Godly men is sufficient. As for the rest, in deed M. harding, as a man of travail, that hath been in Rome, and hath seen Bishops, & cardinals men of war: Children, & Boys set in the highest Degrees, & Dignities of the Church: Open Stews so dearly rented: so many thousand Cortegianes so well regarded: Priests so freely allowed to keep their Concubines: The Church of God turned into a Cave of thieves: Such corruption in the clergy: such corruption in the People: So little difference between Wife, & Harlot: Honest, and Unhonest: Godly, & Ungodly: and, as S. bernard saith of them, the Servants of Christ, serving antichrist: and all this suffered without Correction, & well allowed of, & accounted Catholic: seeing, I say, the Church of God in Rome thus used, he may justly complain of corruption of life, and looseness of Discipline. How be it, it were hard hereof to conclude, that therefore noman may hear the Words of Consecration. verily it is thought lawful for Usurers, thieves, Hoores, Murderers, Traitors, and all other like, to be present, and to hear Mass, without exception.   

M. harding. The .8. Division.  
Where as in old times, when by wholesome Discipline the Faithful people were kept in Godly awe, and obedience, that Prayer also, which was said over the Oblation before Consecration, (219) 
The .219. Untruth. For the same Secret Prayer was pronounced aloud: as shall appear.  was pronounced Closely, and in Silence: and therefore it was called of the Latins Secreta, of the Greeks, Mystica oratio, meaning thereby, that it ought not to be uttered openly, and made Common.   

The B. of Sarisburie.  
Here M. harding, for want of other proofs, presumeth of himself, that in Old times the Prayer before Consecration, was pronounced, as he saith, Closely, and in Silence. And that he gheasseth only by this word, Secreta: which is a term peculiar only to his mass-book: & in the Old Catholic Fathers was never found. And yet doth not the same import any such Silence, or Secrecy, as M. harding supposeth. For so Gerardus 
Gerard. Lorichius lib. 2.  Lorichius writeth of it: Non arbitrandum est, Orationem eam dici Secretam, quasi non liceat Laicis, illam vel nosse, vel audire: Sed quòd iuxtà atque Canon, non cantetur voce altiori: We may not think, that the Prayer is called, Secreta, for that it is not lawful for the Lay people to know it, or to hear it: but only, for that it is not song out with loud voice, as is the Canon. Therefore M. harding concludeth this matter with two untruths both together.  
Thus, notwithstanding this new dumb Ceremony have been only received in the Church of Rome, & no where else, and that only for a time, and not from the beginning, and therefore mere particular, and no way Universal, and so not Catholic: notwithstanding also it be utterly void of any show, either of the Scriptures, or of the Old Councils, or Ancient Fathers, or of any manner Antiquity, Yet M. harding thinketh himself well able, to maintain it as he doth the rest, against S. Ambrose, against S. Augustine, against S. Chrysostom, against Leo, against his own Clemens, against the whole Primitive Church, both Greek, and Latin, and against the Decrees, and Traditions of the Apostles, and against his own knowledge, and, I fear me, also against his own Conscience.  
FINIS.    

THE XVII. ARTICLE, OF THE SACRIFICE.  

The B. of Sarisburie.  
Or that the Priest had then Authority to offer up Christ unto his Father.   

M. harding. The .1. Division.  
Christ is offered up to his Father after three manners. 
Threefold oblation of Christ.  Figuratively, Truly with Bloudsheddinge, and Sacramentally, or Mystically. In Figure, or Signification he was offered in the Sacrifices made to God both in the time of the Law of Nature, and also in the time of the law written. And therefore S. john calleth Christ the Lamb, 
Agnus occisus est ab origine mundi.  which was killed from the beginning of the world, meaning in Figure. The Sacrifices of Abel, Noah, and Abraham, and all those of the people of Israel commanded by the Law of Moses, figured, and Signified Christ. For which respect chiefly, the law is reported of S. Paul, 
Apoc. 13.  to have the shadow of the good things to come. S. Augustine writing against Faustus the Heretic, 
Heb. 10.  saith: Testamenti Veteris Sacrificia omnia multis, & varijs modis unum Sacrificium, 
Lib. 6. ca 5.  cuius nunc memoriam celebramus, significaverunt: All the Sacrifices of the Old Testament signified by many, and sundry ways this one Sacrifice, 
De Fide ad Petrum Diaconum. cap. 16.  whose memory we do now celebrate. And in an other place he saith, 
* M. harding hath purposely maimed this place of S. Augustine, as shall appear.  That in those Fleashely Sacrifices, there was a Signification of Christ's Flesh, which he should offer for sins, and of his Blood, which he should shed for the remission of our sins.  
Truly, and with Bloudesheadding, Christ was offered on the Cross in his own person, whereof S. Paul saith: Christ gave himself for us, that he might redeem us from all iniquity. And again, Christ hath loved us, and hath delivered himself for us an Oblation, 
Tit. 2.  and Sacrifice to God, 
Ephes. 5.  into a sweet savour.  
Sacramentally, or in Mystery, Christ is offered up to his Father in the daily Sacrifice of the Church under the Form of Bread, 
Christ offered, not in respect of the manner of offering.  and Wine, truly and in deed, not in respect of the manner of offering, but in respect of his very Body, and Blood, really (that is in deed) present, as it hath been sufficiently proved here before.   

The B. of Sarisburie.  
The greater, and worthier the work is, that our Adversaries have imagined, that is, for a Mortal, and a Miserable man to offer up the Immortal Son of God unto his Father, & that Really, and in deed, the more ought the same, either by manifest words, or by necessary collection expressly, and plainly to be proved. 
Hebrae. 5.  For noman taketh honour, and office unto himself, but he that is called, and appointed thereto by God. But for aught, that may appear by any Clause, or Sentence, either of the New Testament, or of the Old, God never appointed any such Sacrifice to be made by any Mortal Creature. And Theophylacte 
Theophylact. in Matthae. ca 21.  saith, jesus eijciendo Boves, & Columbas, praesignavit, non ultrà opus esse animalium Sacrificio, sed Oratione: jesus throwing the Oxen, and doves out of the Temple, signified, that they should no longer have need of the Sacrifice of beasts, but of prayer.  
How be it, The Old learned Fathers, as they oftentimes delighted themselves with these words, Sabbatum, , Pascha, Pentecoste, and such other like Terms of the Old Law, notwithstanding the Observation, & Ceremony thereof wer● then abolished, and out of use: Even so likewise they delighted themselves oftentimes with these words, Sacerdos, Altar, Sacrificium, the Sacrificer, the Aultare, the Sacrifice, notwithstanding the use thereof were then clearly expired: only for that the ears of the people, as well of the jews, as of the Gentiles, had been long acquainted with the same. Therefore Pachymeres the Paraphraste 
Pachymeres. pag. 401. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  writing upon Dionysius, saith thus, Presbyterum appellat Sacerdotem, ut etiam in Coelesti Hierarchia: idque usus iam obtinuit. Him, that is the Priest, or Elder, he calleth the Sacrificer, as he doth also in his Celestial Hierarchy: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And the same word, Sacrificer, is now obtained by Custom. 
Roman. 15.  In this sense S. Paul saith of himself, Sacrifico evangelium Dei: I Sacrifice the Gospel of God. And Origen 
Origen. in Epist. ad Roman li. 10.  saith, Sacrificale opus est, annuntiare evangelium: It is a work of Sacrifice, to Preach the Gospel. So the learned Bishop Nazianzenus 
Nazian. in Oratione ad Plebem.  saith unto his people, Hostiam vos ipsos obtuli: I have offered up you for a Sacrifice. So saith S. Chrysostom, Ipsum mihi Sacerdotium est, Praedicare, & Euangelizare. Hanc offero Oblationem: My whole priesthood is, to Teach, and to Preach the Gospel. This is my Oblation: This is my Sacrifice. 
Chrysos. in Epist. ad Rom. Hom. 29.  Thus the holy Fathers alluding to the orders, and Ceremonies of Moses Law, called the preaching of the Gospel, a Sacrifice: notwithstanding in deed it were no Sacrifice.  
Now, to come to M. hardings words, Three ways, saith he, Christ is offered up unto his Father. In a Figure, as in the Old Law: In Deed, and Blouddily, as upon the Cross: In a Sacrament, or Mystery, as in the New Testament. Of which three ways, the Bloody Oblation of Christ upon the Cross, is the very, true, and only Propitiatory Sacrifice for the Sins of the world. The other two, as in respect, and manner of signifying, they are sundry, so in effect, and substance, they are all one. For, like as in the Sacraments of the Old Law was expressed the Death of Christ, that was to come: Even so in the Sacraments of the New Law of the Gospel, is expressed the same Death of Christ already passed. As we have Mysteries, so had they Mysteries: As we Sacrifice Christ, so did they Sacrifice Christ: As the Lamb of God is slain unto us, So was the same Lamb of God slain unto them. S. Augustine saith, 
August. De utilitate Poeniten. ca 1.  Tunc Christus Venturus, modò Christus Venit. Venturus, & Venit, diversa verba sunt: Sed idem Christus. Then was, Christ shall come: Now is, Christ Is come. Shall come, and, Is come, are sundry words. But Christ is all one. Again in like comparison between the Law of Moses, and the Gospel of Christ, he saith thus: Videte, Fide manente, Signa variata. In Signis diversis eadem Fides. Behold, the Faith remaining, the (Sacraments, or) 
August. in Ioh● tracta. 26.  Signs are changed. The Signs, or Sacraments being divers, the Faith is one.  
But here hath M. harding done great, and open wrong unto S. Augustine, wilfully suppressing, and drowning his words, and uncourteousely commanding him to silence in the midst of his tale. Wherein also appeareth some suspicion of no simple dealing. S. Augustine's words touching this whole matter, are these: 
August. De Fid● ad Petrum Diacon. ca 19  In illis Carnalibus Victimis Figuratio fuit Carnis Christi, quam pro nobis fuerat oblaturus, & Sanguinis, quem erat effusurus in Remissionem peccatorum: In isto autem Sacrificio Gratiarum actio est, & Commemoratio Carnis Christi, quam pro nobis obtulit, & Sanguinis, quem pro nobis idem Deus effudit. In illis Sacrificijs, quid nobis esset donandum, Figurate significabatur: In hoc autem Sacrificio, quid nobis iam donatum sit, evidenter ostenditur. In illis Sacrificijs praenuntiabatur Filius Dei pro impijs occidendus: in hoc autem, pro impijs annuritiatur occisus. In those Fleashely Sacrifices (of the jews) there was a Figure of the Pleashe of Christ, which he would afterward offer for us, and of the Blood, which he would afterward shed for the Remission of Sin: But in this Sacrifice (of the New Testament) there is a thanksgiving, and a Remembrance of the Flesh, which he hath already offered for us, and of the Blood, which he being God, hath already shed for us. In those Sacrifices it was represented unto us under a Figure, what thing should be given unto us: But in this Sacrifice it is plainly set forth, what thing is already given us. In those Sacrifices it was declared, that the Son of God should be slain for the wicked: But in this Sacrifice it is plainly preached unto us, that the same Son of God hath already been slain for the wicked.  
Likewise again he saith: 
August. Contra Faustum. li. 20. cap. 21.  Huius Sacrificij Caro, & Sanguis ante Aduentum Christi per Victimas Similitudinum promittebatur: in Passione per ipsam Veritatem reddebatur: Post Ascensum verò Christi per Sacramentum Memoriae celebratur. The Flesh, and Blood of this Sacrifice, before the coming of Christ, was promised by Sacrifices of Resemblance: The same in his Passion (upon the Cross) was given in Truth, and in deed: But after his Ascension it is solemnized by a Sacrament of Remembrance.  
This is the Difference that S. Augustine noteth between the Sacraments of the Old Law, and the Sacraments of the New. Therefore, the words, that M. harding hath hereunto added, Christ is offered up unto his Father, and that under the Forms of Bread, and Wine, yea and that truly, and in deed, are his own only words, confidently, and boldly presumed of himself, never used, neither by S. Augustine, nor by any other Ancient godly Father.  
But, where as he addeth further, That Christ is in deed, and verily offered by the Priest, all be it, as he saith, not in respect of the manner of offering, but only in respect of the presence of his Body, Either he understandeth not, what himself meaneth: or else with a vain distinction of cloudy words without sense, he laboureth to das●e his Readers eyes. For what a fantasy is this, to say, Christ is offered verily, and in deed, and yet not in Respect of the Manner of offering? What Respect? What Manner is this? Wherefore come these blind Mysteries abroad without a gloze? Which of all the Old Doctors, or holy Fathers ever taught us thus to speak? Certainly, as he saith, Christ is Really offered, and yet not in Respect of the Manner of Offering: So may he also say, Christ died upon the Cross, and yet not in Respect of the manner of dieinge. By such Manners, & such Respects he may make of Christian Religion, what him listeth.  
If he think, somewhat to shadow the matter with these words of the Council of Nice, 
Concil. Nicen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Sine Sacrificio Oblatus, Let him consider a fore hand, it will not help him. For the holy Fathers in that Council neither say, that Christ is Really Offered by the Priest, nor seem to understand these strange Respects, and Manners of Offering. They agree fully in sense with that is before alleged of S. Augustine: 
Contra Faustum lib. 20. cap. 21.  In this Sacrifice the Death of Christ is solemnized by a Sacrament of Remembrance: And with that S. Chrysostom 
Chrysosto. in Epist. ad Hebrae. homi. 17.  saith, Hoc Sacrificium, Exemplar illius est: This Sacrifice, is an Example of that Sacrifice. Thus the Death of Christ is renewed before our eyes. Yet Christ in deed neither is Crucified, nor dieth, nor ●headdeth his Blood, nor is Substantially Present, nor Really Offered by the Priest. In this sort the Council saith, Christ is Offered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without Sacrifice. So S. Augustine 
Augustin. De Civitate Dei. li. 10. cap. 5.  saith, Quod ab omnibus appellatur Sacrificium, Signum est Veri Sacrificij: The thing, that of all men is called a Sacrifice, is a Token, or a Sign of the True Sacrifice. Likewise again he saith, Vocatur ipsa Immolatio, quae sacerdotis manibus fit, 
De Conse. Dis. 2. Hoc est.  Christi Passio, Mors, Crucifixio, non rei veritate, sed significant Mysterio. The Sacrifice, that is wrought by the hands of the Priest, is called the Passion, the Death, the Crucifieinge of Christ: not in deed, but by a Mystery signifying.  
And where as M. harding saith further, Christ is offered only in respect of the presence of his Body, Neither would the Real Presence, being granted, import the Sacrifice (for Christ was Really Present in his Mother's Womb, and in the Crib, where notwithstanding he was no Sacrifice) nor hath M. harding hitherto any way proved his Real Presence.   

M. harding. The .2. Division.  
The two first manners of the offering of Christ, our adversaries acknowledge and confess: The third they deny utterly. And so they rob the Church of the greatest treasure it hath or may have, the Body and Blood of our Saviour Christ once offered upon the Cross with painful suffering for our redemption, and now daily offered in the blessed Sacrament in remembrance. For which we have so many proofs, as for no one point of our Christian religion more. And herein I am more encumbered withstoare, then straighted with lack, and doubt more, what I may leave, than what I may take. Wherefore thinking it shall appear to the wise more skille, to show discretion in the choice of places, rather than learning in recital of number, though we are over peartely thereto provoked by M. jewels vaunting and insolent challenge: I intend herein to be short, verily shorter, than so large a matter requireth: and to bring for proof a few such auctor●ties, (I mean a few in respect of the multitude that might be brought) as ought in every man's judgement to be of great weight, and estimation.   

The B. of Sarisburie.  
touching the Oblation of Christ's Body, we believe, & Confess as much, as the Holy Ghost hath opened in the Scriptures. Where as M. harding saith, Christ's Body is offered up by the Priest unto God the Father, in Remembrance of that Body, that Christ himself offered upon the Cross, He seemeth not to consider the inconstancy, and folly of his own tale. For it is well known to all Creatures, not only Christians, but also jews, Turks, and Saracenes, that Christ was Crucified upon the Cross: But that Christ should be Sacrificed by a Mortal man, Invisibly, and, as they say, under the Forms of Bread, and Wine, and that Really, and in deed, it is a thing so far passing the common sense of Christian knowledge, that the best learned, and wisest of the Ancient learned Christian Fathers could never know it.  
Therefore this is, not only the proving of a thing known, by a thing unknown: and of a thing most certain, by a thing uncertain: but also the Confirmation of a manifest Truth, by an open Error.  
Neither do we rob the Church of God of that most Heavenly, and most comfortable Sacrifice of Christ's Body: But rather we open, and disclose the errors, wherewith certain of late years have wilfully deceived the Church of God. We know, That Christ's Badie was rent for our Sins, 
isaiah. 53.  and that by his Wounds we are made whole: 
1. Petr. 2.  That Christ in his Body carried our Sins upon the Tree: 
Hebrae. 9  And by the Oblation thereof, 
Actor. 4.  once made upon the Cross, hath sanctified us for ever, and hath purchased for us everlasting Redemption: And That there is none other Name (or Sacrifice) under Heaven, whereby we can be saved, but only the Name (and Sacrifice) of jesus Christ. I reckon, who so teacheth this Doctrine, leaveth not the Church of God without a Sacrifice.  
touching the multitude of Authorities, wherewith M. harding findeth himself so much encumbered, the greater his store is, the more will wise men require his discretion, and skill in the choice. His choice will seem unskilful, if he allege his Authorities beside his purpose. His purpose, and promise is to prove, that the Priest hath good warrant, to offer up Christ the Son of God unto his Father. Which purpose if he never vouchsafe once to touch, but range abroad, as his manner is, and rove idly at matters impertinent, then must we needs say, He bewrayeth his want, and bringeth his great Store out of credit. So shall the offer, that is gently made him, seem to stand upon good, and convenient terms, of Truth, and Modesty. So shall his stoareful Uaunte of all things, performing nothing, unto the wise (to use his own words) seem pearte, and insolent.   

M. harding. The .3. Division.  
The Scripture itself ministering evident proof for the Oblation of Christ to his Father by the Priests of the New Testament, in the Institution of this Holy Sacrament, in the Figure of Melchisedech, and in the Prophecy of Malachi the Prophet: the authorities of the Fathers needed not to be alleged, were not the same Scripture by the overthwart, and false interpretations of our adversaries wrested, and turned to a contrary sense, to the horrible seducinge of the unlearned.   

The B. of Sarisburie.  
Alas, what tool is there so weak, that M. Harding will refuse, to strike withal? To prove his imagined Kind of Sacrifice, he hath brought us forth out of his great store, the example of Melchised●k, and the Prophecy of Malachi: As if he would reason thus, 
Psalm. no. Malachi. 1.  God saith unto Christ, Thou art a Priest for ever according to the order of Melchisedek: Or, God saith by the Prophet Malachi, A pure Oblation shallbe offered unto me in every place: Ergo, The Priest hath Authority, and power, to offer up the Son of God unto his Father. If he had not had good choice, and store of Authorities, he would never have begun with these.  
But he addeth further, as matter of gre●uance, This these plain Scriptures, by the overthwart, and false Interpretations of his Adversaries, are wrested, and turned to a contrary sense, and that, (as he saith) to the horrible seducinge of the Unlearned. Doubtless, here is a very horrible accusation. How be it, if we happily had mistaken these places, and our error therein were fully proved, yet should not M. Harding in such horrible terms reprove us, for doing that thing once, that he, & his fellows do so often. But by what words, by what False Interpretation, into what perverse or Heretical Sense, have we so horribly wrested these Scriptures? M. Harding is wise, is eloquent, is watchful, is circumspect, is fast addicted unto his cause: he dissembleth, and leaveth nothing, that any way may serve his purpose. If our Errors be so horrible, he should not have spared them: If there be none, he should not thus have touched them. If M. harding wink at them, who can see them? If M. harding know them not, who can know them?  
Perhaps he will say, Ye expound the prophesy of Malachi, sometimes of Prayer, and sometimes of the preaching of the Gospel. This was never the prophets meaning: This is an horrible wreastinge of the Scriptures. Thus, no doubt, M. harding will say: for otherwise he can say nothing. And yet he knoweth, and, being learned, cannot choose but know, that this is the Old learned Catholic Father's Exposition, touching these words of the Prophet Malachi, and not ours. He knoweth, that the Ancient Father Tertullian saith thus, The pure Sacrifice, 
Tertull. contra judaeos.  that Malachias speaketh of, that should be offered up in every place, Est Praedicatio evangelii usque ad finem Mundi: Is the preaching of the Gospel until the end of the world: And in an other place, Simplex Oratio de Conscientia pura: The Sacrifice, that Malachi meant, 
Tertull. contra Martion. li. 4. Hieronym. in. 1. Caput Malach.  is a devout Prayer proceeding from a pure Conscience. He knoweth, that S. Jerome expoundeth the same words in this wise: Dicit, Orationes Sanctorum Domino offerendas esse, non in una Orbis Provincia judaea, said in omni loco: The Prophet Malachi meaneth hereby, That the Prayers of Holy people should be offered unto God, 
Euseb. De Demonstr. li. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  not only in jewrie, that was but one province of the world, but also in all places. He knoweth, that Eusebius calleth the same Sacrifice of Malachi, The Sacrifice, and the Incense of Prayer. Thus the Holy Catholic Fathers expounded these words of the Prophet Malachi: and yet were they not therefore judged either overthwart wreasters of the Scriptures, or horrible deceivers of the people.  
Now, of the other side, if it may please M. harding to show forth but one Ancient Doctor, or Father, that either by the Example of Melchisede●, or by force of these words of Malachi, will conclude, that the Priest hath Authority, and Power, to offer up verily, and in deed, the Son of God unto his Father, he may happily win some credit.   

M. harding. The .4. Division.  
For, where as the Holy Evangelists report, that Christ at his last Supper took Bread, gave thanks, 
Luc. 2●.  broke it, and said, This is my Body, which is given for you: Again, this is my Blood, which is shed for you in remission of sins: 
Words of Oblation, without Terms of Oblation.  By these words, being words of sacrificing and offering, they show, and set forth an Oblation in act, and deed, though the term itself of Oblation, or Sacrifice be not expressed. Albeit to some of excellent knowledge, Datur, here soundeth no less, then offertur, or immolatur, that is to say, is offered, or Sacrificed, specially the addition, 
1. Pet. 2.  Pro vobis, withal considered. For if Christ said truly (as he is truth itself, and guile was never found in his mouth) then was his Body Presently given, and for us▪ given, at the time he spoke the words▪ that is, at his Supper. For he said. 
* A great Foli●. For the Old Catholic Fathers expound it by, Dabitur, and, Fundetur, in the Future Tense.  datur, is given, not dabitur, shallbe given: (221) 
The .221. Untruth, without any sense, or savour.  And likewise was his Blood shed in remission of sins, at the time of that Supper▪ for the text hath 
* A great Foli●. For the Old Catholic Fathers expound it by, Dabitur, and, Fundetur, in the Future Tense.  funditur, is shed. But the giving of his Body for us, and the shedding of his Blood in remission of sins, is an Oblation of the same: Ergo Christ offered his Body and Blood at the Supper. And thus datur, signifieth here as much, as offertur.  
Now this being tru●, that our Lord offered himself unto his Father at his last Supper, having given commandment to his Apostles to do the same, that he there did, whom then he ordained Priests of the New Testament, saying, Do this in my remembrance, as Clement doth plainly show Lib. 8. Apostol. Constitut. cap. ultimo: the same charge pertaining no less to the Priests, that be how the successors of the Apostles in this behalf, then to the Apostles themselves: it doth right well appear, how so ever M. jewel assureth himself of the contrary, and what so ever the Devil hath wrought, and by his Ministers taught against the Sacrifice of the Mass, that Priests have authority to offer up Christ unto his Father.   

The B. of Sarisburie.  
Here M. harding beginneth to scan his Tenses, to rip up Syllables, and to hunt for Letters: And in the end buildeth up the highest Castle of his Religion upon a guess. I marvel, that so learned a man would either use so unlearned arguments: or, having such store of Authorities, as he pretendeth, would ever make so simple choice.  
He saith, These words, Is Given, Is Shed, be words of sacrificing, though the Term itself of Oblation, and Sacrifice, be not expressed. Here M. harding, besides that he hath imagined a strange Construction of his own, that never any learned man knew before, and so straggleth alone, and swerveth from all the Old Fathers, includeth also a Repugnance, and Contradiction against himself. For, where as Words, and Terms sound both one thing, the one being mere English, the other borrowed of the Latin, M. Harding saith, Christ in the Institution of his Supper, used the Words of Sacrificing, and yet expressed not the Terms of sacrificing. Such Privilege these men have, with shift of terms to beguile the World. For if Christ used the Words of sacrificing, how can M. harding say, He used not the Terms of sacrificing? And if he used not the Terms (Words, and Terms being one thing) how can he say, He used the words?  
verily if this Latin word, Dare, be, Sacrificare: and, giving, be sacrificing, 
Roman. 1●.  then, 
Matth. 26.  where as S. Paul saith, 
Matthae. 25.  If thine enemy be thirsty, give him drink: And, where as judas saith, What will ye give me, and I will deliver him unto you: And, where as the Foolish Virgins say, give us part of your O●le, etc. In every of these, and such other like places, by this New Divinity, M. harding will be able to find a Sacrifice.  
Yet, saith he, Certain men of excellent knowledge have thus expounded it. It seemeth very strange, that these so notable men, of so excellent Knowledge should have no names. Perhaps he meaneth Tapper of Louvain, or Gropper of Colaine, of whom he hath borrowed the whole substance well-near of all this Article. How be it, the demand was of the Ancient Doctors of the Church: not of any of these, or other such petite Fathers.  
But Christ saith in the Present Tense: This is my Body, That Is Given: not in the Future Tense, That shallbe Given. And likewise, This is my Blood, 
Christ's Blood Shed at Supper.  That Presently is Shed: not in the Future Tense, That shallbe Shed. Therefore Christ Sacrificed his Body, and shed his Blood presently at the Supper.  
Here M. harding is driven to control the Old Common Translation of the New Testament, not only, that beareth the name of S. Jerome, & hath been evermore generally received in the Church, and is allowed by the Council of trident, but also, that is still used, & continued in his own Mass Book. I grant, In the Greek it is written, Datur, Is Given: not Dabitur, shallbe Given. But here the Present Tense, according to the Common Phrase of the Scriptures, is used for the Future. Chrysostom readeth it thus, 
Chrysostom▪ in. 1. Corin .11. Origen. in Matthaeum. tract. 35.  Dabitur, shallbe Given: not Datur, Is Given. Origen likewise readeth, not, Effunditur, Is Shed: but, Effundetur, shallbe Shed. And in this sort Chrysostom also expoundeth it: Effundetur pro multis. Hoc dicens, ostendit, quòd Passio eius est Mysterium Salutis humanae: per quod etiam Discipulos consolatur. Shallbe shed for many. Thus saying, he showeth, that his Passion is the Mystery of the Salvation of mankind: and by the same he comforteth his Disciples. 
Chrysostom▪ in Caten●.  Again he saith, De Passione, & Cruce sua loquebatur. Christ (uttering these words of the Sacrament) spoke of his Passion, and of his Crosse.  
To be short, if it be true, that Christ shed his Blood at his Last Supper, and that verily, Really, and in deed, as M. harding alone strangely avoucheth, and noman else, I trow, beside him, then can he no more say, The same was an Unbloody Sacrifice: And so must he yield up the strongest Tower of all his Hold. For if the Sacrifice, that Christ made at his Supper, were unbloody, how did Christ there Shed his Blood? If Christ, as M. harding saith, did there Shed his Blood, how can that Sacrifice be called Uncloudy?  
But to leave these fantasies, and vain shifts, Christ gave his Body to be broken, and his Blood to be shed, not at his Last Supper, but only upon his Cross, and no where else. 
●sai. 53.  There he bore our iniquities: there was he rend for our Sins. And in that only respect we receive his Body, and embrace it, and have fruit of it. In this respect S. Paul saith, 
●alat. 6.  God forebid, I should rejoice in any thing, saving only in the Cross of our Lord jesus Christ.  
Therefore, this new Article of the Faith, of the Real sacrificing, & shedding of Christ's Blood at the Table, neither being true in itself, nor hitherto by M. harding any way proved, notwithstanding the great Store, and choice of his Authorities: for as much as Christ never gave, neither his Apostles, nor any their successors Commission to do more in that behalf, than he himself had done, To say, that any mortal man hath Power, and Authority, Really, and in deed to Sacrifice the Son of God, it is a manifest, and wicked blasphemy: the great, and gross errors, wherewith the Devil, and his Disciples in the time of his Kingdom of darkness have deceived the world, notwithstanding.  
As for Clemens, whom M. harding so often calleth the Apostles fellow, as he is but lately start up, and come abroad, and therefore hath not yet gotten sufficient credit, and is here brought in dumb, & saying nothing, so is he not worthy of further answer. How be it M. harding doth great wrong, otherwise to report his Authors words, than he findeth them. Truly his Clemens, what so ever he were, saith not, The Priest hath Commission, or Power, to offer up the Son of God. 
Clemens Constit. Apostoli. lib. 6. cap. 30.  His words are plain to the contrary: Antitypon Regalis Corporis Christen offerte: Offer ye up (not the Body of Christ, but) the Sign, or Sacrament of the Royal Body of Christ. Likewise again he saith, Offerimus tibi Regi, & Deo, juxta Institutionem Christi, Hunc Panem, & Hoc Poculun: We offer up unto thee, our King and God (not the very Body of thy Son Really, 
Clemens Constit. Apostol. lib. 8.  & in deed, but) This Bread, and this Cup, according to Christ's Institution. It is a great Prerogative for M. harding, both to make Doctors of his own, and also to give them his own Constructions.  
Neither did Christ by these words, Do ye this in my Remembrance, erect any new Succession of Sacrificers, to offer him up Really unto his Father: nor ever did any Ancient learned Father so expound it. Christ's meaning is clear by the words, that follow. For he saith not only, Do ye this, but he addeth also, In my Remembrance: Which doing pertaineth, not only unto the Apostles, and their successors, as M. harding imagineth, but also to the whole people. And therefore S. Paul saith, not only to the Ministers, but also to the whole Congregation of Corinthe, 
1. Corin. 1●.  As often, as ye shall eat this Er●ade, and drink this Cup, Ye shall show forth, and publish the lords Death, until ●e come. Likewise S. Chrysostom applieth the same, not only to the clergy, but also to the whole people of his Church of Antioch. Thus he saith, 
Chrysostom. ad popul. Antiochen. hom. 61.  Hoc facite in memoriam Beneficij mei, Salutis vestrae: Do ye this in Remembrance of my Benefit, and of your Salvation.  
Of these weak positions M. harding without the warrant, or authority of any learned Father reasoneth thus: Christ saith, This is my Body, that is given for you: Do this in my Remembrance:  
Ergo, The Priest hath power to offer up the Son of God unto his Father.   

M. harding. The .5. Division.  
That Christ offered himself to his Father in his last Supper, and that Priests by those words, Do this in my remembrance, have not only authority, but also a special commandment to do the same, and that the Figure of Melchisedech, and the Prophecy of Malachi pertaineth to this Sacrifice, and maketh proof of the same: let us see by the testimonies of the Fathers, what doctrine the Apostles have left to the Church.  
Eusebius Caesariensis hath these words, 
De Demonstrate. Euamgeli. lib. 1. ●ap. 10.  Horrorem afferentia Mensae Christi Sacrificia Supremo Deo offer, per eminentissimum omnium ipsius Pontificem edocti sumus. We are taught (saith he) to offer unto our Supreme ●od the Sacrifices of Christ's Table, which cause us to tremble, and quake for fear, by his Bishop highest of al. Here he calleth Christ in respect of his Sacrifice, God's Bishop highest of all Bishops: the Sacrifices of Christ's Table he calleth, (222) 
The .222. Untruth. For Eusebius calleth i● the Sacrifice of Thanke●geuing: And saith▪ Memoriam offerre dedit pro Sacrificio.  the Body and Blood of Christ, because at the Table in his last Supper be Sacrificed and offered the same, and for that it is his very Body, and very Blood, imagination only, I hantasie, and Figure set apart, he termeth these Sacrifices, as commonly the ancient Fathers do, horrible, causing trembling and fear. And where as he saith, we have been taught to offer these Sacrifices to God, doubtless he meaneth by these words of Christ: Do this in my remembrance, This is my Body, which is given for you: This is my Blood, which is shed for you. Clement in his eight Book often cited, speaking of the Sacrifice offered by the Apostles, commonly addeth these words, Secundum ipsius ordinationem, or, ipso ordinante: whereby he confesseth it to be Christ's own ordinance.   

The B. of Sarisburie.  
To prove, that the Priest offereth up the Son of God, M. harding hath here brought in Eusebius an Ancient Father, that never once named any such Oblation of the Son of God. So much is he oppressed, and encumbered with his store.  
True it is, The Ministration of the Holy Communion is oftentimes of the Old learned Fathers called a Sacrifice: not for that, they thought, the Priest had Authority, to Sacrifice the Son of God, but for that therein we offer up unto God, Thanks, and Praises for that great Sacrifice once made upon the Crosse. So saith S. Augustine, 
August. ad Petrum Diac. ca 1●.  In isto Sacrificio est gratiarum actio, & Commemoratio Carnis Christi, 
Dreadful Sacrifice.  quam pro nobis obtulit. In this Sacrifice is a Thankesgeu●nge, and a Remembrance of the Flesh of Christ, which he hath offered for us. 
Eusebi. De Demonst. li. 1. ca 10. Memoriam pro Sacrificio. Nazian. in Apolog. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Likewise Eusebius saith, Christ after all other things done, made a marvelous Oblation, and a passing Sacrifice unto his Father (upon his Cross) for the Salvation of us all: giving unto us to offer continually unto God a Remembrance in steed of a Sacrifice. So Nazianzenus calleth the Holy Communion, A Figure of that great Mystery, of the Death of Christ.  
This it is, that Eusebius calleth, The Sacrifice of the lords Table: Which also he calleth, Sacrificium Laudis, The Sacrifice of Praise.  
But Eusebius saith further, This Sacrifice is dreadful, and causeth the heart to quake. M. harding may not well gather by any force of these words, that the Son of God is Really offered up by the Priest unto his Father. For all things, what so ever, that put us in remembrance of the Majesty, and judgements of God, of the Holy Fathers are called Dreadful. Saint Cyril saith, 
cyril. in Apol. Chrysost. 1. Cor. hom 40.  Lectio Divinarum, & Terribilium Scripturarum: The reading of the Divine, and Terrible Scriptures. S. Chrysostom calleth the words of Baptism, Verba arcana, & metuenda, & horribiles Canones dogmatum de Coelo transmissorum: The Secret, and Dreadful words, and Terrible Rules of the Doctrine, that came from Heaven. And speaking of the Hand, and Uoice of the Deacon, he saith thus, Manu illa Tremenda, & continua Voce clamans, alios vocat, alios arcet: With that Terrible Hand, and continual Voice crieinge, some he calleth in, and some he putteth of.  
This Sacrifice maketh the Heart to tremble, for that therein is laid forth the Mystery, that was ●idden from Worlds, and Generations: The horror of Sin: The Death of the Son of God: That he took our heaviness, and bore our sorrows, and was wounded for our offences, and was Rent, and Tormented for our Wickedness: That he was carried like an innocent Lamb unto the Slaughter: that he cried unto his Father, O God, O my God, why hast thou thus forsaken me?  
There we call to Remembrance all the Causes, and Circumstances of Christ's Death: The Shame of the Cross: The Darkeninge of the Air: The shaking of the Earth: The renting of the Uele: The cleaving of the Rocks: The opening of the Graves: The descending into Hell: and the conquering of the Devil. Therefore Chrysostom saith, 
Chrysostom in 1. ad Corin. ho. 17.  Quamuis quis lapis effet, illa nocte audita, quomodò cum Discipulis tristis fuerit, quomodò traditus, quomodò ligatus, quomodò abductus, quomodò iudicatus, quomodò denique Omnia Passus, cera mollior fiet, & terram, & omnem terrae cogitationem abijciet: Any man, hearing of the order of that night, how Christ was moorneful among his Disciples, how he was delivered, how he was bound, how he was lead away, how he was arraigned, and how meekly he suffered all, that was done unto him, were he as hard as a Stone, yet would he be as saved as Wax, and would throw both the Earth, and all earthily Cogitations away from him.  
Thus saith Nicolaus Cabasilas, one of Master hardings late Greek Doctors: Hoc facite in meam Commemorationem. Sed quaenam est haec Commemoratio? etc. Do ye this in Remembrance of me. But what is this Remembrance? How do we consider Our Lord in the Holy Ministration? What do we conceive him doing? How dealing? what suffering? what think we? what speak we of him? Do we imagine of him (in that time of the Holy Mysteries) that he healed the Blind? That he raised the Dead? That he stayed the Winds? Or that with a few loaves he feed thousands: which are tokens, that he was God Omnipotent? No, not so. But rather we call to remembrance such things, as declared his weakness: his Cross, his Passion, his Death. In respect of those things he said, Do ye this in my Remembrance. The Priest both by his words, and also by the whole Circumstance of his doing, seemeth to say, Thus Christ came to his Passion: Thus he was wounded in the side: Thus he died: Thus Blood and Water issued, and streamed from his wound. These Considerations, thus laid before our eyes, are able to cause any godly heart to quake, and tremble. As for the Real offering up of Christ in Sacrifice, that learned Father Eusebius saith nothing.  
verily, it is but a simple Sophism, to say, This Sacrifice is dreadful, and causeth us to quake: Ergo, The Priest offereth up the Son of God unto his Father.   

M. harding. The .6. Division.  
That Christ Sacrificed himself at his Supper, Hesychius affirmeth with these words: Quod Dns jussit (levit. 4.) ut Sacerdos virulum pro peccato Oblaturus, ponat manum super capu● eius, & iugulet eum coram Domino, Christum ●ignificat, quem nemo obtulit, sed nec immolare poterat, nisi semetipsum ipse ad patiendum tradidisset. Propter quod non solùm dicebat, 
〈◊〉. 10.  Potestatem habeo ponendi animam meam, & potestatem habeo iterum sumendi eam: sed & praeu●niens semetipsum in Coena Apostolorum immolavit, quod sciunt, qui Mysteriorum percipiunt virtutem. That our Lord commanded (saith he) the Priest, which should offer a calf for sin, to put his hand upon his head, and to stick him before our Lord, it signifieth Christ, whom noman hath offered, neither could any man Sacrifice him, except he had delivered himself to suffer. For the which he said not only, I have power to lay down my Soul, 
●●an. 10. Christ offered himself in a mystery, but not Really, and in deed.  and I have power to take it again: But also preventing it, he offered up himself in Sacrifice in the Supper of the Apostles: which they know, that receive the virtue of the Mysteries. By these words of Hesychius we learn, that Christ offered, and Sacrificed his Body and Blood twice. first in that Holy Supper unbloodily, when he took Bread in his hands, and broke it, etc. Without Division of the Sacrifice, for it is but one and the same Sacrifice. And afterward on the Cross, with shedding of his Blood, and that is it, he meaneth by the word, preventing.   

The B. of Sarisburie.  
We deny not, but it may well be said, Christ at his last Supper offered up himself unto his Father: Albeit, not Really, and in deed, but, according to M. hardings own Distinction, in a Figure, or in a Mystery: in such sort, as we say, Christ was offered in the Sacrifices of the Old Law: and as S. john saith, 
Apocal. 13.  Agnus Occisus ab Origine Mundi: The Lamb was slain from the beginning of the World. As Christ● was slain at the Table, so was he Sacrificed at the Table. But he was not slain at the Table verily, and in deed, but only in a Mysteri●: Therefore he was not Sacrificed at the Table Really, and in deed, but only in a Mystery.  
So saith S. Augustine, 
August. epis. 23.  Nun semel immolatus est Christus in semetipso? Et ramen in Sacramento, non tantùm per omnes Paschae Solennitates, sed etiam omni die populis immolatur. Nec utique mentitur, qui interrogatus, eum responderit immolari. Si enim Sacramenta quandam Similitudinem earum rerum, quarum Sacramenta sunt, non haberent, omninò Sacramenta non essent. Was not Christ once offered in himself? And yet in (or, by way of) a Sacrament, not only at the Solemn Feast of Easter, but every day ●e is offered unto the people. And ●e saith no untruth, that being demanded, maketh answer, that Christ is Sacrificed. His reason is this: For if Sacraments had not a certain Likeness, or Resemblance of the things, whereof they be Sacraments, than should they utterly be no Sacraments.  
notwithstanding, Hesychius expounding the Book of Leviticus, to the intent he may force the whole Story of the Life, and Death of Christ, to answer every particular Ceremony of the Law, is sometimes driven, to stretch, 
Hesych in Le●●●. li. 1▪ cap. 4. L●●. 1. ca 2. Sacrificium Coctum.  and strain the Scriptures to his purpose. So he saith, Christ is the Aultare: And, Christ Incarnate in the Virgin's Womb, is the Sodden Sacrifice.  
Now, as Christ was the Aultare, and as he was Sacrificed in his Mother's Womb, even so he Sacrificed himself at his Supper: not in proper, or usual manner of speech, but only in a Mystery Signifieing●.  
Otherwise S. Cyprian plainly openeth the whole difference of these two Sacrifices in this sort: 
Cyprian. de Vnctione Chrismatis.  Dedit Dominus noster in mensa, in qua Vltimum cum Apostolis participavit Con●iuium, proprijs manibus Panem, & Vinum: In Cruce verò manibus militum Corpus tradidit vulnerandum. Our Lord at the Table, whereat he received his last Supper with his Disciples, with his own hands gave (not his very Body, and very Blood Really, and in deed, but) Bread, and Wine: But upon the Cross, he gave his own Body, with the soldiers hands to be Wounded. This, saith Saint Cyprian, is the difference bitwéene the Sacrifice of the Table, and the Sacrifice of the Cross: At the one, Christ gave Bread, and Wine: Upon the other, he gave his Body.  
Therefore, where as M. harding saith, only upon his own warrant, That Christ Really Sacrificed himself at two sundry times, and that he twice Really Shed his Blood, first at the Table, and afterward upon the Cross: The untruth, and folly hereof is easily reproved by these plain words of S. Paul: Semel Oblatus est, ad multorum exhaurienda peccata: 
Hebrae. 9  He was once offered, to take away the sins of many. And again, 
Hebrae. 10.  With one Sacrifice he hath made perfit them for ever, that be Sanctified. These places are clear, and without question: unless M. harding will say, that, One, and, Two: and, Once, and Twice, be both one thing.   

M. harding. The .7. Division.  
And at the same very instant of time, (which is here further to be added, as a necessary point of Christian doctrine) we must understand (223) 
The .223. Untruth, vain, and Fantastical, and without ground.  that Christ offered himself in Heaven invisibly (as concerning man) in the sight of his Heavenly Father, and that from that time forward that Oblation of Christ in Heaven was never intermitted, but continueth always for our atonement with God, and shall without ceasing endure until the end of the world. For as S. Paul saith, 
Hebr. ●.  jesus hath not entered into Temples made with hands, the samplars of the true Temples, but into Heaven itself, to appear now to the countenance of God for us. Now as this Oblation and Sacrifice of Christ endureth in Heaven continually, for as much as he is risen from the dead, and ascended into Heaven with that Body, which he gave to Thomas to feel, bringing in thither his Blood, as Hesychius saith, and bearing the marks of his wounds, and there appeareth before the face of God with that Thorneprickte, Naileboared, Spearepearsed, and otherwise wounded, rend, and torn Body for us: (whereby we understand the virtue of his Oblation on the Cross ever enduring, not the Oblation itself with renewing of pain, and sufferance continued) so we do perpetually celebrate this Oblation and Sacrifice of Christ's very Body and Blood in the Mass, in remembrance of him▪ (224) 
The .224. Untruth. For Christ never commanded M. harding, neither to say Mass, nor to O●fer up his Body in Sacrifice.  commanded so to do, until his coming.  
Wherein our Adversaries so foolishly, as wickedly scoff at us, as though we Sacrificed Christ again, so as he was Sacrificed on the Cross, that is, in Bloody manner. But we do not so Offer or Sacrifice Christ again: but that Oblation of him in the Supper, and ours in the Mass, is but one Oblation, the same Sacrifice, for this cause by his Divine ordinance left unto us, that as the Oblation once made on the Cross continually endureth, and appeareth before the face of God in Heaven for our behalf, continued not by new suffering, but by perpetual intercession for us: So the memory of it may ever until his second coming be kept amongst us also in earth, and that thereby we may apply and bring unto us through Faith the great benefits, which by that one Oblation of himself on the Cross he hath for us procured, and daily doth procure.   

The B. of Sarisburie.  
At the same very instant of time, saith M. harding, when Christ was Sacrificed upon the Cross, he offered up himself also in Heaven in the sight of his heavenly Father. Which thing he enlargeth Rhetorically with a Tragical Description of a Thorneprickte, Naileboared, Spearepearsed, and otherwise rent, and Torn Body. And this, saith he, is a necessary point of Christian Doctrine: And that he avoucheth Constantly, albeit without the word, or witness of any Ancient writer, only upon his own credit.  
Whereof also groweth some suspicion, that his Store of Old Records, is not so plenteous, as it is supposed.  
But where he saith, Christ was thus Invisibly Sacrificed in Heaven, I marvel, he saith not likewise, that Pilate, Annas, Caiphas, the Soldiers, and the tormentors were likewise in Heaven, to make this Sacrifice. For without this Company Christ's Blood was not Shed: And without shedding of Blood, 
Hebrae. 9  S. Paul saith, There is no Sacrifice for Remission of sin. This Fable is so vain, that, I believe, M. Harding himself is not well able, to expound his own meaning. Origen saith, There were some in his time, that thought, 
Origen. in epist. ad Roman. li. 5. ca 6.  That, as Christ was Crucified in this world for the living, so he should afterward suffer, and be Crucified In the world to come for the dead. But that Christ was thus Thorneprickte, Naileboarde, Spearepearsed, and Crucified in Heaven, I think, noman ever saw, or said, but M. harding. The Apostles, the Evangelists, 
Hebrae. 7.  the Old Doctors, and Ancient Fathers never knew it. S. Paul saith, Semel seipsum obtulit: Once he offered up himself: 
Hebrae. 9  Semel introivit in Sancta: Once he entered into the holy place.  
And therefore hanging upon the Cross, and yielding up the Ghost, he said, Consummatum est, It is finished: This Sacrifice is perfitly wrought for ever. This only Sacrifice of Christ the Son of God the Scriptures acknowledge, and none other.  
How be it, like as the Prayers, that Christ once made, and the Doctrine, that he once taught, remain still full, and effectual, as at the first: even so the Sacrifice, that Christ once made upon the Cross, remaineth still in full force, effectual, and perfit, and endureth for ever. Therefore S. Paul saith, 
Hebrae. 7  Christ hath an everlasting Priesthood, and liveth still, that he may still pray for us. And therefore God the Father saith unto him, and to none other, either Man, or Angel, or Archangel, Tu es Sacerdos in aeternum: Thou art a Priest for ever. 
Chrysostom. in epist. ad Hebrae. hom. 17.  And therefore S. Chrysostom compareth this Sacrifice to a most sovereign salve, that being once laid to the wound, healeth it clean, and needeth no more laieinge on. Likewise S. Cyprian saith, Nec Sacerdotij eius paenituit Deum: quoniam Sacrificium, 
Cyprian. De Baptis. Christi.  quod in Cruce obtulit, sic in beneplacito Dei constat acceptabile, & perpetua virture confistit, ut non minùs hodiè in conspectu Patris Oblatio illa sit efficax, quàm ea die, qua de saucio latere Sanguis, & Aqua exivit: & semper reseruatae in Corpore plagae Salutis Humanae exigant pretium: It never repented God of Christ's Priesthood: For the Sacrifice, that he offered upon the Cross, is so acceptable in the good will of God, and so standeth in continual strength and Virtue, that the same Oblation is no less acceptable this day in the sight of God the Father, than it was that day, when Blood, and Water ran out of his Wounded side.  
The Scars reserved still in his Body, do weigh the price of the Salvation of man..  
But M. harding condemneth us all for Foolish, and Wicked people. For Foolish, I know not why. Neither is it thought a wisemannes' part, either greatly to mislike other men's wits, or overmuch to like his own.  
How be it, who so speaketh, as never wiseman spoke, and yet himself understandeth not, what he speaketh, as, in this case, it is thought, M. Harding doth, hath no great cause, in this behalf, to charge others with folly.  
Of the other side, what so ever Mortal man presumeth to offer up Christ in Sacrifice, and dareth to desire God the Father so favourably to behold his own only Son, as in old times he beheld the Oblation of Abel, or of Melchisedek, and is not afraid, therewith to beguile the simple, and to mock the world, as M. harding doth daily at his Mass, he can not well excuse himself of open wickedness.  
notwithstanding this matter is easily answered. For (saith he) we Sacrifice not Christ again: The Oblation, that Christ made upon the Cross, and ours in the Mass, is all one. And this Sacrifice Christ hath commanded us to continue until his coming. If M. Harding make the self same Sacrifice, that Christ made upon the Cross, then is he A Priest after the order of Melchisedek: And so, The King of justice: The Prince of Peace: and a Priest for ever, without Successor. For these titles be incident to the Priesthood of Melchisedek: which nevertheless, I think, M. harding of his modesty will not acknowledge. And without the same, he cannot offer up to God the same Sacrifice, that Christ offered upon the Crosse.  
And where he saith, Christ hath commanded him, and his Fellows to make, and continue this Sacrifice until his coming, If he had meant simply, and plainly, he would have showed, either when, or where, or by what words Christ gave him this Commandment. For so large a Commission is worthy the shewing: And it were great boldness, to attempt such a matter without Commission.   

M. harding. The .8. Division.  
Now for further proof of the offering and sacrificing of Christ of those words of our Lord, Do this is my remembrance, to recite some Testimonies of the Fathers: First, Dionysius S. Paul's Scholar, and Bishop of Athenes writeth thus: Quocirca reverenter simul, & ex Pontificali officio, post sacras divinorum operum laudes, quòd hostiam salutarem, quae super ipsum est, litet, se excusat, ad ipsum primò decenter exclamans, Tu dixisti: Hoc facite in meam commemorationem. Wherefore the Bishop (saith he) reverently, and according to his Bishoply office, after the holy praises of God's works, he excuseth himself, that he taketh upon him to offer that healthful Sacrifice, which is above his degree, and worthiness, crieinge out first unto him in seemly wise, Lord thou hast commanded thus, saying, Do this in my remembrance. By these words he confesseth, that he could not be so hardy, (225) 
The .225. Untruth, joined with great folly. For Dionysius speaketh not one word of Offering up the Son of God unto his Father  as to offer up Christ unto his father, had not Christ himself so commanded, when he said, Do this in my remembrance. This is the Doctrine, touching this Article, that Saint Paul taught his Scholars, which M. jewel denieth.   

The B. of Sarisburie.  
Here mayst thou, gentle Reader, easily see, that M. harding, either had not that abundance of Store, whereof notwithstanding he hath made us so large a promise, or else had no great regard unto his choice. For Dionysius hath no token, or inkling of any such sacrificing of the Son of God unto his Father. But clearly, & in most plain wise he showeth the difference, that is between the Sacrifice of the Cross, 
Dionys. Eccle Hierar. ca 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and the Sacrifice of the Holy Communion. These be his words, The Priest extolleth those things, that Christ wrought in his Flesh upon the Cross, for the Salvation of Mankind: and with Spiritual eyes, beholding the Spiritual understanding thereof, draweth ne●re to the Figurative Sacrifice of the same. Here Dionysius calleth not the Ministration of the Holy Mysteries, the Sacrificing● of Christ unto his Father, as M. harding would force us to believe, but a Figurative Sacrifice, 
Pachymer. in 3. cap. Ecclesi. Hierarch.  that is, a Figure, or a Sign of that great Sacrifice. And Pachymeres the Paraphrast expoundeth the same words in this wise▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: He cometh to the Bread, and the Cup.  
Then the Priest, saith Dionysius, after certain Prayers, and Holy Songs, excuseth himself, as not worthy to make that Sacrifice: and pronounceth these words out with a loud voice, Tu dixisti etc. Thou hast said, Do this in my Remembrance. Hereof M. harding concludeth thus:  
The Priest excuseth himself, Ergo, He Offereth up the Son of God unto his Father. A young Sophister would never so unskilfully frame his arguments. Otherwise the Respondent might easily say, Nego Consequentiam, & Consequens. For what order, or sequel is there in this Reason? How may this Antecedente, and this consequent agree together?  
M. harding knoweth, there be other sundry causes, wherefore the Priest should excuse his unworthiness, and not this only, that he imagineth. The Priest in the Liturgy, or Communion, that beareth the name of S. Basile, 
Liturgia Basili●  prayeth thus: Fac nos idoneos, ut tibi Offeramus Sacrificium Laudis: Make us meet, to offer unto thee (not Christ thine only Son, but) the Sacrifice of praise. 
Nazian▪ in Apologe. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  In like manner Nazianzene saith, How can they, or dare they offer unto God, (he saith not, The Body of Christ Really, and in deed, but) the Figure of these great Mysteries? But M. harding, being utterly void of other reasons, proveth his imagined Sacrifice of the Son of God, only by the unworthiness of the Priest.  
This is the Just judgement of God, that who so endeavoureth himself to deceive, and blind others, shallbe deceived, & blinded himself. 
Eccles. Hierar. ca 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  For Dionysius useth the very like words, speaking of the Sacrament of Baptism: Sacerdos cogitans negotij magnitudinem, horret, atque haesitat. The Priest considering the weight of the matter, is in an horror, and in an agony. Likewise S. Basile excuseth his own unworthiness of hearing the Word of God: Quae autis digna est magnitudine earum rerum, quae dicuntur? Cogitemus, quisnam ille sit, qui nos affatur. What ear is worthy to hear the Majesty of these things? Let us consider, who it is, that speaketh to us. S. Paul speaking of the Glory, and Puissance of the Gospel, in the end, 
Basi. Hexamer 1▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;  in respect of his own unworthiness, useth this Exclamation, Et ad haec quis idoneus? And who is meet to publish, and to speak these things? S. Cyprian saith, We are not worthy to look up into Heaven, and to speak unto God. O, saith he, what merciful favour of our Lord is this, that we may call God our Father: and even as Christ is God's Son, 
2 Corin. 2. Cyprian. in Oration. Dominicam.  so may we be called the Children of God? Quod nomen nemo nostrum in Oratione auderet attingere, nisi ipse nobis sic permisisset orare. Which Name (of Father) none of us in our Prayers would dare to utter, saving that he hath given us leave so to pray. By these, the slenderness of M. hardings reason may soon appear: The Priest excuseth his own unworthiness: Ergo, He offereth up the Son of God. It is a Fallax, Ex meris Particularibus, or, A non distributo ad distributum: and concludeth in Secunda Figura Affirmatiuè. An error known unto Children.   

M. harding. The .9. Division.  
Irenaeus received the same from S. john the Evangelist, by Polycarpus S. john's scholar. He declareth it with these words: 
Lib. 4. cap. 32.  Eum, qui ex creatura Panis est, accepit, & gratias egit, dicens, Hoc est Corpus meum. Ft Calicem similiter, qui est ex creatura quae est secundum nos, suum Sanguinem confessus est, & Nou● Testamenti novam docuit Oblationem, quam Ecclesia ab Apostolis accipiens, in universo mundo offer● Deo. De quo in duodecim Prophetis Malachias sic praesignificavit, 
Malac. 1.  Non est mihi voluntas in vobis, dicit Dominus exercituum: & munus non suscipiam de manu vestra. He took that, which by creation is bread, and gave thanks, saying, This is my Body And likewise the Cup full of that Creature, which is here with us, and confessed it to be his Blood, and thus taught the new Oblation of the New Testament, which the Church receiving of the Apostles, doth offer to God through the whole world, whereof Malachi one of the twelve Prophets did prophecy thus: I have no li●inge in you, saith our Lord almighty, neither will I take Sacrifice of your hands: because from the rising of the son, to the going down of the same, my name is glorified among the Nations, and Incense is offered to my name in every place, and pure Sacrifice, for that my name is great among the Nations. What can be understanded by this new Oblation of the New Testament other, than the Oblation of that, which he said to be his Body, and confessed to be his Blood? And if he had offered Bread and Wine only, or the Figure of his Body, and Blood in Bread and Wine, it had been no New Oblation, for such had been made by Melchisedech long before. Neither can the Prophecy of Malachi be understanded of the Oblation of Christ upon the Cross, for as much as that was done but at one time only, and in one certain place of the world, in Golgotha, a place without the gates of Jerusalem, near to the walls of that City. Concerning the Sacrifice of a contrite, and an humbled heart, and all other Sacrifices of our devotion, that be mere Spiritual, they can not be called the New Oblation of the New Testament, for as much as they were done as well in the Old Testament, as in the New, neither be they altogether pure. Wherefore this place of Irenaeus, and also the Prophecy of Malachi, wherewith it is confirmed, must needs be referred to the Sacrifice and Oblation of the Body and Blood of Christ daily throughout the whole world offered to God (226) 
The .226. Untruth. For Irenaeus neither speaketh of the Mass: nor calleth it a Sacrifice: Neither saith, either that the Church received it from the Apostles, or the Apostles from Christ.  in the Mass, which is the external Sacrifice of the Church, and proper to the New Testament: which, as Irenaeus saith, the Church received of the Apostles, and the Apostles of Christ.   

The B. of Sarisburie.  
Here at last, M. harding hath found out the name of a Sacrifice, that was not denied him. But the Sacrifice, that he hath so long sought for, and hath so assuredly promised to find, hitherto he hath not found. For Irenaeus not once nameth, neither the Mass, nor this Real Oblation of the Son of God unto his Father. Thus only he saith, God hath utterly misliked, and refused the old Carnal Sacrifices of the jews: and hath taught us to offer up the New Sacrifice of the New Testament, according to the Prophecy of Malachi. 
Malach. 1.  This Sacrifice, M. harding im●gineth, can be none other, but the offering up of Christ in the Mass. These Conclusions be very sudden. The Old learned Fathers could never understand so much. One of M. hardings own Newefounde Doctors, Martialis, saith thus, Oblatio munda, 
Martial. ad Burdegalenses.  non tantùm in Ara Sanctifica●a offertur, sed etiam ubique: The pure Sacrifice, which Malachi meaneth, is offered, not only upon the Holy Aultare (or Communion Table) but also everywhere. M. harding saith, It is offered only upon the Aultare: Martialis saith, It is offered everywhere, and not only upon the Aultare. Certainly if Malachi meant the Sacrifice, that may be offered in all places, and without an Aultare, as Martialis saith, 
Tertullian. contra judaeos.  than he meant not the Sacrifice of the Mass. Tertullian saith, That the Prophet Malachi by that Pure Sacrifice, meant the preaching of the Gospel: 
Tertull. contra Marcio. li. 4.  the offering up of a Contrite Harte: and prayer proceeding from a pure Conscience. S. Jerome likewise expoundeth the same of the Sacrifice of Prayer, and openeth it by these Words of the Prophet David: 
Hieronym. in 1. cap. Malach. Hieronym. in Zachar. li. 2. c. 8.  Let my Prayer be directed, as incense before thy sight. S. Augustine calleth the same, Sacrificium Laudis, & Gratiarum actionis: The Sacrifice of Praise, and of thanksgiving.  
In like sort Irenaeus also expoundeth his own meaning, Ecclesia offert Deo cum Gratiarum actione ex Creatura eius. 
August. contra Aduer. Legis & Prophet. cap. 20. Contra Litter. Petiliani, li. 2. ca 86.  Est ergo Altare in Coelo: Illuc Preces, & Oblationes nostrae diriguntur: The Church offereth upto God, (not his own, and only Son, but) ● Natural thing of God's Creation. Neither is our Aultare here in Earth, but in Heaven. Thither our Prayers, and Sacrifices be directed. So likewise Eusebius saith, Sacrificamus, & incendimus Memoriam Magni illius Sacrificij, secundum ea, quae ab ipso tradita sunt, Mysteria celebrantes, & gratias Deo pro salute nostra agentes: We Sacrifice, 
Iren●●us lib. 4. cap. ●4. 〈◊〉 Demō●tra. li. 1 ca 10.  and offer up unto God the Remembrance of that Great Sacrifice, using the Holy Mysteries accordingly, as Christ hath delivered them, and giving God Thanks for our Salvation.  
And that Ireneus meant not any such Real Sacrifice of the Son of God, 
Malachi.  nor may not in any wise so be taken, it is evident by the plain words, that follow, touching the same. For thus he saith, speaking of the very same Sacrifice of the New Testament, that is mentioned by Malachi: Sacrificia non Sanctificant hominem: sed conscientia eius, qui offered, existens pura, sanctificat Sacrificium. The Sacrifice doth not Sanctify the Man: but the Conscience of the offerer, being pure, Sanctifieth the Sacrifice. I trow, M. harding will not say, The Priest is not Sanctified by the Son of God: but the Son of God is sanctified by the Conscience of the Priest: For that were Blasphemy. And yet thus must he needs say, if Ireneus meant the Real sacrificing of the Son of God.  
But M. harding hath devised a great many replies to the contrary. First he faith, The offering up of Prayer, Praises, and thanksgiving cannot be called a New Sacrifice: for the same was made by Moses, Aaron, the Prophets, and other holy men in the Old Law. This objection serveth well to control Tertullian, S. Augustine, and S. Jerome, and other learned Fathers, that thus have taken it: who, by M. hardings judgement, wrote unadvisedly, they knew not what. Hereunto Ireneus himself answereth thus: Oblationes hic: 
Irenae. li. 4. c. 34.  Oblationes illic. Sacrificia in Populo Israel: Sacrificia in Ecclesia. Sed species immutata est tantum. Quip cùm iam non à servis, sed à Liberis offeruntur. There were Sacrifices in the Old Testament: There be Sacrifices in the New. There were Sacrifices in the People of Israel: there be Sacrifices in the Church. Only the manner, or form is changed. For now they be offered, not by bond men (as before) but by Free men. In like sense writeth Angelomus: 
Angelomus Anti●●●m. lib. 3.  Mandatum Nowm scribo vobis, non alterum: sed ipsum, quod dixi Vetus, idem est No●um. I writ unto you a New Commandment: None other, but that I called the Old, the self same is the New. And it is called a New Sacrifice, saith Chrysostom, 
Chrysost. contra judaeos lib. 3.  Because it proceedeth from a New mind, and is offered, not by fiere, and smoke, but by Grace, and by the Spirit of God. And in this consideration Ireneus thinketh, David said unto the Children of the Church of Christ, 
Irenae. li. 4. c. 21.  O sing unto the Lord a New Song.  
M. harding saith further, The Words of Malachi may in no wise be taken for the Oblation of Christ upon the Crosse. For that, saith he, was done at one time only, and in one certain place, in Golgotha without the Gates of Jerusalem, and not in every place. Yet M. harding may easily understand, that the Remembrance of that Sacrifice, and thanksgiving for the same, may be made at all times, & in all places. And therefore Eusebius, as it is noted before, calleth our Sacrifice, 
Eusebius De Demon. li. 1. c. 10. Ecclesia. Hierar. cap. 3.  Magni illius Sacrificij Memoriam, The Remembrance of that great Sacrifice: and, the thanksgiving, which we yield unto God for our Salvation. Dionysius calleth it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Figurative Sacrifice. And S. Augustine saith, Cùm credimus in Christum, ex ipsis reliquijs cogitationis, Christus nobis quotidiè immolatur: 
Augustin. in Psalm. 75.  When we believe in Christ, even of the very remanentes of our Cogitation (in what place so ever we be) Christ is Sacrificed unto us every day. Likewise S. Jerome saith, Cùm audimus Sermonem Domini, 
Hieronym. in Psalm. 147.  Caro Christi, & Sanguis eius in auribus nostris funditur. When we hear the word of the Lord, the Flesh of Christ and his Blood is powered out into our ears. And, where as M. harding saith further, 
isaiah. 64. Psalm. 50. Euseb. De Demon. li. 1. cap. 6. Orationis Sacrificium, quod Mundum dictum est.  that the Spiritual Sacrifices of our devotion cannot altogether be called pure, and therefore cannot be the Sacrifices of the New Testament, it must needs be confessed, that all our righteousness, in respect of many imperfections, may be compared, as the prophet isaiah saith, unto a filthy clout. Yet in respect of God's mercy, and in Christ, the prophet David saith, Thowe shalt wash me, and I will be whiter, than the snow.  
How be it, herein I will remit M. harding to the judgement of them, whoes Authorities he cannot well deny. Eusebius calleth our Prayers, Mundun Sacrificium, A Pure Sacrifice. Tertullian saith, We make Sacrifice unto our God, 
Tertull. ad Scapulam.  for the safety of our Emperors, 
The Sacrifice is Christ.  Pura prece, with a Pure Prayer. S. Jerome speaking of the Sacrifice of Christian Prayers, saith thus: A pure Sacrifice is Offered unto me in every place: not in the Oblations of the Old Testament, 
Hieronym. in Zachar. li. 2. c. 8.  but in the holiness of the Purity of the Gospel. To be short, S. Paul saith, Volo viros precari in omni loco, levantes manus Puras: I would, 
In sanctitate evangelicae Puritatis.  that men should pray in all places, lifting up Pure hands (unto God.)  
touching the Sacrifice of the lords Table, Eusebius writeth thus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: He gave us a Remembrance in steed of a Sacrifice to offer up continually unto God. 
1. Timoth. 2. Eusebius De Demonstra. li. 1.  And this he calleth, Incruentum, & Rationabile Sacrificium: The unbloody, and Reasonable Sacrifice. This, saith Iraeneus, is the Sacrifice of the New Testament. This Sacrifice the Church received of the Apostles: and the same the Apostles received of Christ, that made all things New.   

M. harding. The .10. Division.  
Now let us hear what S. Cyprian hath written to this purpose. Because his works be common, to be shorter, I will rehearse his words in English. If in the Sacrifice, 
* Even so Chrysostom saith, Christ's Baptism is Christ's Blood Ad Hebrae. homi. 16.  which is Christ, none but Christ is to be followed, sooth it behoveth us to obey, and do that, which Christ did, and commanded to be done. For if jesus Christ our Lord and God, very he himself be the high Priest of God the Father, and himself first offered Sacrifice to God the Father, and commanded the same to be done in his Remembrance: Verily that Priest doth occupy the office of Christ truly, who doth by imitation the same thing, that Christ did. And then he offereth to God the Father in the Church a true, and a perfit Sacrifice, if he begin to offer right so as he seeth Christ himself to have offered. This far S. Cyprian. How can this Article be avouched in more plain words? (227) 
The .227. Untruth. For S. Cyprian saith not, neither that Christ offered himself at the Supper, nor that we are commanded to offer Christ.  he saith that Christ offered himself to his Father in his Supper, and likewise commanded us to do the same▪.  
Here we have proved, that it is lawful, and hath always from the beginning of the New Testament been lawful for thee (228) 
The .228. Untruth. For none of all these three Fathers ever spoke these words.  priests to offer up Christ unto his Father, by the testimonies of three holy Martyrs, two Greeks, and one Latin, most notable in sundry respects, of antiquity, of the room they bore in Christ's Church, of Learning, of Constancy, of Faith steadfastly kept to Death, suffered in places of fame, and knowledge, at Paris, at Lions, at Carthage.   

The B. of Sarisburie.  
This place of S. Cyprian, as it not once toucheth the Real sacrificing of Christ unto his Father, so it utterly condemneth the Communion under One Kind: the Common Prayers in a strange unknown tongue: and briefly the whole disorder, and abuse of M. hardings Mass.  
But S. Cyprian saith, In Sacrificio, quod Christus est: In the Sacrifice, that is Christ. If M. harding think to find great advantage in these words, it may please him to Remember, that S. Augustine saith, Illis Petra erat Christus: Unto the jews the Rock was Christ. 
Augustin. in johan. tract. 26.  verily, the Sacrifice after the Order of Melchisedek, which is the Propitiation for the Sins of the world, is only jesus Christ, the Son of God upon the Crosse. And the Ministration of the holy Mysteries, in a Phrase, & manner of speech, is also the same Sacrifice: because it layeth forth the Death, and Blood of Christ so plainly, and so evidently before our eyes. So saith S. Augustine, 
Augustin. in Psalm. 20. De Con. Dis. 2▪ Semel.  The Very Remembrance of Christ's Passion stirreth up such motions within us, as if we saw Christ presently hanging upon the Crosse. Upon which words the Common Gloze noteth thus: Christus immolatur, id est, Christi immolatio Repraesentatur, & fit Memoria Passionis: Christ is Sacrificed, that is to say, The Sacrifice of Christ is Represented, and there is made a Remembrance of his Passion. So S. Cyprian saith, 
Cyprian. lib. 2. Epist. 3.  Vinum exprimit Sanguinem: In Aqua populus intelligitur: In Vino Sanguis ostenditur. Itaque Passionis eius mentionem in Sacrificijs facimus. Passio enim Domini est Sacrificium, quod offerimus.  
The Wine showeth the Blood, In the Water we understand the people: The Blood is expressed in the Wine. And therefore in our Sacrifices we make mention of Christ's Passion. For the Sacrifice, that we offer, is the Passion of Christ. As the Ministration of the Holy Communion is the Death, and Passion of Christ, even so, and in like sort, and sense may the Sacrifice thereof be called Christ. Therefore S. Gregory saith, 
De Con. Dist. ●. Quid sit.  Christus in seipso immortaliter vivens, iterum in hoc Mysterio moritur. Eius Caro in populi Salutem patitur: Christ living immortally in himself, Dieth again in this Mystery. His Flesh suffereth (in the Mystery) for the Salvation of the people. I reckon, M. harding will not say, that Christ Dieth in deed, according to the force, and sound of these words, or that his Flesh verily, and in deed is tormented, and suffereth in the Sacrament. S. Gregory better expoundeth himself in this wise: Hoc Sacramentum Passionem Vnigeniti filii imitatur: 
De Con. Dist. 2. Quid sit. In ●losa.  This Sacrament expresseth or representeth the Passion of the Only begotten Son. And the very Barbarous Gloze touching the same saith, Christus Moritur, & Patitur, id est, Mors, & Passio Christi Repraesentatur: Christ Dieth, and Suffereth, that is to say, Christ's Death, and Passion is Represented.  
So S. Chrysostom saith, 
Chrysostom. in Acta, homi. 21.  In Mysterijs Mors Christi perficitur: The Death of Christ is wrought in the Mysteries. So saith Beda, Exaltatio Serpentis Aenei Passio Redemptoris nostri est in Cruce: 
Beda exponens illud, Sicut Moses exaltavit etc. johan. 3.  The lifting up of the Brazen Serpent is the Passion of our Redeemer upon the Crosse. So saith S. Jerome, Quotidié nobis Christus Crucifigitur: Unto us Christ is daily Crucified. 
Hieronym. in Psalm. 97.  So S. Ambrose, Christus quotidié immolatur: Christ is daily Sacrificed. 
Ambro. De Virg●nib.  So S. Augustine, Tunc unicuique Christus occiditur, cùm credit occisum: Then is Christ slain to every man, when he believeth, that Christ was slain. To conclude, so S. Jerome saith, Semper Christus credentibus immolatur: Unto the faithful Christ is evermore Sacrificed. Thus may the Sacrifice of the Holy Communion be called Christ: to wit, even so, as the Ministration of the same is called the Passion, or the Death of Christ. 
August. Quaesti. Euangel. li. 2.   
And that the weakness of M. hardings gheasses may the better appear, understand thou, 
Hieronym. ad Damasum.  good Christian Reader, that the Holy Catholic Fathers have used to say, that Christ is Sacrificed, not only in the Holy Supper, but also in the Sacrament of Baptism. S. Augustine 
Augusti. in Expositione inchoata ad Roman.  saith, Holocaustum Dominicae Passionis eo tempore pro se quisque offered, quo eiusdem Passionis Fide dedicatur: The Sacrifice of our lords Passion every man than offereth for himself, when he is Confirmed in the Faith of his Passion. And again, Holocaustum Domini tunc pro unoquoque offertur quodammodò, 
In eod. libr●.  cùm eius nomine Baptizando signatur: Then is the Sacrifice of our Lord In a Manner offered for each man, when in Baptism he is marked with the name of Christ. 
In eod. libro.  And again, Non relinquitur Sacrificium pro peccatis: id est, non potest denuò Baptizari: There is left no Sacrifice for Sin: that is to say, He can be no more baptized. And in this consideration Chrysostom saith, 
Chrysostom. in epist. ad Hebrae. homi. 16.  Baptisma Christi Sanguis Christi est: Christ's Baptism, is Christ's Blood. And likewise S. Ambrose, In Baptismo Crucifigimus in nobis Filium Dei: In Baptism we Crucify in ourselves the Son of God. 
Ambros. De Poeniten. li. 2. ca 2.    

M. harding. The .11. Division.  
Our adversaries crack much of the sealing up of their new Doctrine with the Blood of such and such, who be written in the book of lies, not in the book of life, whom they will needs to be called Martyrs. Verily if those Mounkes, and Friars, Apostates, and renegates, wedded to wives, or rather (to use their own term) yoked to Sisters, be true Martyrs: then must our N●we Gospelers pull these Holy Fathers, and many thousands more out of Heaven. (229) 
The .229. Untruth. For M. harding well knoweth, that the whole Substance of our doctrine fully agreeth with the Fathers.  For certainly the Faith, in Defence of which either sort died, is utterly contrary. The worst that I wish to them is, that God give them eyes to see, and ears to hear, and that he shut not up their hearts, so as they see not the light here, 
Matth. 25.  until they be thrown away into the outward darkness, where shallbe weeping and grintinge of teeth.   

The B. of Sarisburie.  
This talk was utterly out of season: saving that it liked well M. harding, to sport himself with the Scriptures of God, and a little to scoff at the words of S. Paul. Which thing decomminge him so well, may be the better borne withal, 
1. Corin. 9  when it shall please him likewise to scoff at others. S. Paul calleth Wives, 
Philippen. 4.  sometimes Sisters, sometimes Yoke fellows: and thinketh Matrimony to be Honourable in all persons: 
Hebrae. 13.  and the forebiddinge of the same to be the Doctrine of Devils. Neither doth it any way appear, 
1. Timoth. 4.  that ever honest godly Matrimony either displeased God, or was thought uncomely for a Martyr, and witness of God's Truth.  
S. Paul was Married, 
Ignatius ad Philadelphi.  as it appeareth by Ignatius, Clemens, Eusebius: and yet nevertheless was a Martyr. S. Peter, the Chief of the Apostles had a Wife: and yet nevertheless stood by, 
Euseb. li. 3. ca 30. Clemens Stromat. li. 7.  and gave her comfort, and constancy at her martyrdom. The twelve Apostles, saith S. Ambrose, only S. john excepted, were all married: & yet nevertheless, the same S. john only excepted, as it is thought, were all Martyrs. 
Euseb li. 3. ca 30. Ambros in 2. ad Corin ca 11.  Spiridion was a Married Bishop: and yet as Sozomenus writeth, he was thereby nothing hindered, neither to discharge his duty, nor to any other godly purpose. Tertullian was a Priest, as appeareth by S. Jerome: and Married, 
Sozomen. lib. 1. ca 11. Ad res Divinas nihi lo deterior.  as appeareth by his own Book written to his Wife: and yet notwithstanding, as some report, was a Martyr. S. Hilary was a Reverend Father, and Bishop of Poiteer, and yet Married, as may be gathered by his Epistle written to his daughter Abra.  
And to leave infinite others, 
Hieronym. De Ecclesias. Scriptorib.  S. Chrysostom saith, Ita pretiofa res est Matrimonium, ut possis cum eo ad Sanctum Episcopatus Solium subvehi. Vtere moderatè nuptijs, & eris primus in Regno Coelorum. So precious a thing is Matrimony, that with the same thou mayst be promoted even unto the bishops Chair. 
Regino, in Rebus Cermanicis.  Use Marriage with discretion, and thou shalt be the Chief in the Kingdom of Heaven. S. Jerome saith, Hodiè quoque plurimi Sacerdotes habent Matrimonia: 
Hilari. ad Abram Filiam.  Even now a great number of Priests live in Matrimony. Thus the Apostles of Christ, and many other Learned Fathers, 
Chrysostom. in Epist. ad Tit. homi. 2.  and godly Bishops were married, and, as M. harding saith, in his mirth, and pleasance, had their Sisters, and Yoke fellows. But how, and with what Sisters, or Fellows, a great number of the Wi●elesse sort of M. hardings side be Yokte, 
Chrysostom. in Epist ad Hebrae. homi. 7.  for very regard of honesty, it may not be uttered.  
Epiphanius writeth thus of certain of his time, Repudiant nuptias, at non libidinem. In honore enim apud illos est, non Sanctitas, sed Hypocrisis: They refuse Marriage, but not filthy lust. 
Hierony. contra iovinianum.  For they esteem not Holiness, but Hypocrisy: Who seeth not, that in the Church of Rome, Priests, Bishops, and Cardinals, notwithstanding they be utterly forbidden to have Wives, 
Epiphan. contra Origenian. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  yet are easily allowed to have Concubines? They themselves have confessed it by these words unto the world: Etiam in hac urbe Romana Meretrices, ut Matronae incedunt per urbem, seu mula vehuntur: quas assectantur de Media die Nobiles familiares Cardinalium, Clericique: Even here in this City of Rome, harlots pass through the streets, or ride upon their Mules, like honest Gentlewomen: And Gentlemen of the cardinals bands, and Priests at noon days wait upon them.  
As touching them, whom, it so much grieveth you, M. harding, to be called Martyrs, you have slain, not only such, and such, whom it liketh you, by your own Name, if ye have not forgotten your own Name, to call Renegates, but also great numbers of others more, 
In Concilio Delectorum Cardinalium.  Married, Unmarried, Learned, Unlearned, Old, young, boys, Maids, laymen, Priests, Bishops, archbishops, without mercy. Ye scourged them with rods: ye set burning torches to their hands, ye cut of their tongues, ye hanged them, ye beheaded them, ye burnt them to ashes, ye took the poor innocent babe falling from the mother's womb, and threw it cruelly into the fire. Briefly, ye did with them, what so ever your pleasure was. The worst word that proceeded from them, was this, O Lord, forgive them, They know not, what they do. O Lord jesus, receive my Spirit. In the mean while, ye stood by, and delighted your eyes with the sight. Ye digged up the poor carcases of God's Saints, that had been buried long before: ye served them solemnly with process, and ascited them to appear at your Consistories, and by Public sentence adjudged them to die the second death: and so, to the perpetual shame of your cruel folly, ye wreakte your anger upon the dead. O M. harding, your conscience knoweth, these are no lies: They are written in the eyes, and hearts of many thousands. These be the marks of your Religion. O what reckoning will you yield, when so much innocent Blood shallbe required at your hands? And where you say, We must pull the Old Martyrs out of Heaven, to place our own, for that our Doctrine, and theirs (as you bea●e us in hand) is quite contrary, all this is but a needless ostentation of idle words. If vaunts were proofs, than were this matter fully ended. But we say, that in these cases, that I have moved, you are not able to allege one sufficient Clause, or Sentence of your side out of any of all the Old learned Fathers. And hitherto your muster appeareth but very simple, notwithstanding the great promise of your Store.  
Certainly the Holy Fathers, & Martyrs of God will say unto you, We know not your Private Masses: We know not your Half Communion: we know not your Strange Unknowen Prayers: we know not your Adoration of Corruptible Creatures: we know not this sacrificing of the Son of God: we know not your New Religion: we know not you. God open the eyes of your Hearts, that ye may see the miserable state, ye stand in, & recover the place, that ye have lost, and find your Names written in the Book of Life.   

M. harding. The .12. Division.  
Leaving no small number of places, that might be recited out of diverse, other Doctors, I will bring two of two worthy Bishops, one of Chrysostom, the other of S. Ambrose, confirming this Truth. Chrysostom's 
Chrysost. in Epist. ad Hebr. Homil. 17.  words be these. Pontifex noster ille est, qui hostiam mundantem nos obtulit: ipsam offerimus & nunc, quae tun● oblata quidem consumi non potest. Ho● autem, quod nos facimus, in commemorationem sit eius, quod factum est. Hoc ●●im facite, inquit, in mei commemorationem. He is our Bishop, that hath offered up the Host, which cleanseth us. The same do we offer also now, which though it were then offered, yet can not be consumed. But this, that we do, is done in Remembrance of that, which is done. For, do ye this, saith he, 
In Psal. 38.  in my Remembrance. S. Ambrose saith thus: Vidimus principem Sacerdotum ad nos venientem: vidimus, & audivimus offerentem pro nobis sanguinem suum sequamur, ut possumus, sacerdotes, ut offeramus pro populo sacrificium, ersi infirmi merito, tamen honorabiles Sacrificio. Quia etsi Christus non videtur offer, tamen ipse offertur in terris, quando Christi Corpus offertur. We have seen the Prince of Priests come to us: we have seen and heard him offer for us his Blood: Let us that be Priests follow him, as we may, that we may offer Sacrifice for the people, being though weak in merit, yet honourable for the Sacrifice. Because albeit Christ be not seen to offer, yet he is offered in earth, when the Body of Christ is offered. Of these our lords words, which is given for you, and, which is shed for you, and for many, here S. Ambrose exhorteth the Priests to offer the Body and Blood of Christ for the people: And willeth them to be more regarded, then commonly they be now a days, for this Sacrifice sake, though otherwise they be of less desert.   

The B. of Sarisburie.  
This allegation argueth no great abundance of s●oare. For Chrysostom in these words both openeth himself, & showeth, in what sense other Ancient Fathers used this word, Sacrifice, and also utterly overthroweth M. hardings whole purpose touching the same. For, as he saith, We offer up the same Sacrifice, that Christ offered, so in most plain wise, and by sundry words, he removeth all doubt, and declareth, in what sort, and meaning we offer it. He saith not, as M. harding saith, We offer up the Son of God unto his Father, and that verily, and in deed: 
Chrysostom. in Epist. ad Hebrae. homi. 17.  but contrariwise thus he saith, Offerimus quidem, sed ad Recordationem facien●es Mortis eius. Hoc Sacrificium Exemplar illius est. Hoc, quod nos facimus, in Commemorationem ●it eius, quod factum est. Idipsum semper offerimus: Magis autem Recordationem Sacrificij operamur: We offer in deed: but in Remembrance of his Death. This Sacrifice is an Example of that Sacrifice. This, that we do, is done in Remembrance of that, that was done. We offer up the same, that Christ offered: Or, rather we work the Remembrance of that Sacrifice. Thus we offer up Christ, That is to say, an Example, a Commemoration, a Remembrance of the Death of Christ. This kind of Sacrifice was never denied: but M. hardings Real Sacrifice was yet never proved. 
De Consecr. dist. 2. Cum frangitur.  So saith S. Augustine: Cùm hostia frangitur, & Sanguis in ora Fidelium funditur, quid aliud, quàm Dominici Corporis in Cruce Immolatio Significatur? When the Oblation is broken, and the Blood (that is to say, The Sacrament of the Blood) is powered into the mouths of the faithful, what other thing is there signified, but the Sacrifice of Our lords Body upon the Cross?  
Even so S. Ambrose saith, 
Ambrosi. in Psalm. 38.  Christ is offered here in the Earth (not Really, and in deed, as M. harding saith) but in like sort, and sense, as S. john saith, The Lamme was slain from the beginning of the world: 
Apocalyp. 5.  that is, not Substantially, or in Real manner, but in Signification, in a Mystery, and in a Figure. And thus S. Ambrose expoundeth his own meaning, even in the same place, that is here alleged. 
Ambros. in Psalm. 38.  Primùm Vmbra praecessit: Secuta est Imago: Erit Veritas. Vmbra in Lege: Imago in evangelio: Veritas in Coelestibus. Ascend homo in Coelum, & vidibis illa, quorum hîc Vmbra erat, vel Imago: first the Shadow went before: The Image followed: The Truth shallbe. The Shadow in the Law: The Image in the Gospel: The truth in the Heavens. O Man, go up into Heaven: and thou shalt see those things, whereof here was an Image, and a shadow. To like purpose S. Ambrose writeth thus: 
Ambros. in Lucam li. 5. ca 7.  Vidimus eum, & oculis nostris perspeximus, & in vestigia clavorum eius digitos nostros inseruimus. Videmur enim vidisse eum, quem legimus: spectasse pendentem, & vulnera eius Spiritu Ecclesiae scrutante tentasse: We have seen him, and looked upon him with our eyes: and we have thrust our fingers into the dentes of his nails. The reason hereof is this: For we seem to see him, that we read of: and to have beholden him hanging on the Cross: and with the feeling Spirit of the Church to have searched his wounds. 
Hieronym. in Psalm. 86.  So S. Jerome saith, Quòd semel natum est ex Maria, quotidi● in nobis nascitur: Christ, that was once borne of Marie, is borne in us every day. Now, as S. Ambrose saith, We see Christ even with our eyes hanging upon the Cross: and thrust in our fingers, and search his wounds: Even so, do we see Christ Coming unto us, and Offering himself in Sacrifice unto God. And, as S. Jerome saith, Christ is Borne every day, Even so, and none otherwise, S. Ambrose saith, Christ is Sacrificed every day. In like manner S. Ambrose writeth unto certain Virgins: 
Ambros. De Virginib. li. 2.  Vestras Mentes confidenter Altaria dixerim, in quibus quotidiè pro Redemptione Corporis Christus offertur: I may boldly say, Your hearts be Altars, upon which Hearts Christ is daily offered for the Redemption of the Body. Hitherto M. harding hath found no manner token of that, he sought for.   

M. harding. The .13. Division.  
Now for proof of the Sacrifice, and Oblation of Christ by the Doctoures mind upon the figure of Melchisedech: 
Melchisedek.  First S. Cyprian saith thus. 
Lib. 2. epist. ●.  Qui magis sacerdos Dei summi, quàm Dominus noster jesus Christus, qui sacrificium Deo patri obtulit, & obtulit hoc idem, quod Melchisedech, id est, Panem & Vinum, suum, scilicet, Corpus, & Sanguinem. Who is more the Priest of the highest God, than our Lord jesus Christ, who offered a Sacrifice to God the Father, and offered the self same, that Melchisedek did, that is, Bread and Wine, that is to say, his own Body and Blood? S. Jerome in an epistle, that he wrote for the virtuous women Paula, and Eustochium to Marcelia, hath these words: Recurre ad Genesim, & Melchisedech Regem Salem. Huius principem invenies civitatis, qui iam in typo Christi Panem, & Vinum obtulit, & Mysterium Christianum in salvatoris sanguine, & corpore dedicavit. Return to the Book of Genesis, and to Melchisedech the King of Salem. And thou shalt find the Prince of that City, who even at that time in the figure of Christ offered Bread, and Wine, and dedicated the Mystery of Christians in the Body, and Blood of our Saviour. Here this learned Father maketh a plain distinction between the Oblation of the Figure, which was Bread and Wine, and the Oblation of the Truth, which is the Mystery of Christian people, the Blood and the Body of Christ our Saviour. Of this S. Augustine speaketh largely in his first Sermon upon the 33. Psalm, and in the 17. book De civitate Dei, cap. 20.   

The B. of Sarisburie.  
If M. harding mean plainly, and will have S. Cyprians words taken, as they lie, without Figure, then must he say, That Melchisedek offered up verily, and Really Christ himself. For S. Cyprians 
Cyprian. li. 2. Epist. 3.  words be clear, Christus obtulit hoc idem, quod Melchisedek obtulerat: Christ offered up the same thing, that Melchisedek had offered. notwithstanding it is certain, that the Sacrifice, that Melchisedek made, if it were granted to be a Sacrifice, yet in plain, & Common manner of speàche, was not Christ the Son of God, but only material Bread, and Wine, and other like provision of Uictualles prepared for Abraham, and for his men. And therefore the Old learned Fathers say not, Melchisedek offered the same in Sacrifice unto God: but, He brought it forth, as a present, as the manner was, to refresh them, after the pursuit, and chase of their enemies. And S. Jerome in his Translation turneth it not, Obtulit, He Sacrificed: but, Protulit, He brought it forth. 
joseph. Antiquit. li. 1. ca 11.  josephus reporteth the matter thus: Melchisedek milites Abrahami hospitaliter habuit, nihil illis ad victum deesse Passus: Simulque ipsum adhibuit Mensae: Melchisedek feasted Abraham's Soldiers, and suffered them to want nothing, that was necessary for their provision. And likewise he received Abraham himself unto his Table. Chrysostom, and Epiphanius say thus, 
Chrysost. in Gene. homi. 35.  He brought forth unto them Bread, and Wine.  
Tertullian saith, Abrahamo reuerten●i de prae●io obtulit Panem, & Vinum: Melchisedek offered Bread, 
Epiphan. Contr● Melchise. lib. 2.  and Wine (not unto God, but) unto Abraham returning from the fight. So S. Ambrose, Occurrit Melchisedek, & obtulit Abra●amo Panem, & Vinum: Melchisedek came forth to meet, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and offered (not unto God, but) unto Abraham Bread, and Wine.  
By these few it may appear, that Melchisedek brought forth Bread, and Wine, 
Tertullian. contra judaeos.  and other provision, not, as a Sacrifice unto God, but as a Relief, and Susteinance for Abraham, and for his Company.  
S. Paul compareth Christ with Melchisedek, 
Ambros. De Sacramen. li. 4. c. 3. Hebrae. 7.  In that, like unto Melchisedek, he was the King of justice: In that, he was the Prince of peace, as Melchisedek was: And in that, he had neither Father, nor Mother: For so is it likewise written of Melchisedek. But of the Sacrifice of Bread, & Wine he speaketh nothing. Yet notwithstanding, the Ancient holy Fathers oftentimes resemble the same present of Melchisedek, unto the Sacrifice, that Christ made upon the Crosse. And in that respect S. Cyprian saith, Christ offered the same thing, that Melchisedek offered: That is to say, as M. harding himself must needs expound it, The same thing in performance of Truth upon the Cross, that Melchisedek had before offered in a Figure. So saith S. Augustine, Illis Petra Christus: Unto them the Rock was Christ: And yet not Really, 
August. in joan. tractat. 26.  and in deed: but only by way of Signification, because it Signified, and Represented Christ.  
Sometimes they compare it with the Sacrifice of thanksgiving, and with the Ministration of the holy Communion, and make it equal with the same.  
S. Augustine saith, 
Augustin. in quaest. Novi, & Veter. Testamenti. quae. 109.  Melchisedek Abrahae primùm, quasi Patri Fidelium, tradidit Eucharistiam Corporis, & Sanguinis Domini: Melchisedek gave first unto Abraham, as unto the Father of the Faithful, the Sacrament of the Body, and Blood of Christ. So S. Jerome saith, Melchisedek in typo Christi Panem, & Vinum obtulit, & Mysterium Christianorum in salvatoris Corpore, 
Hierony. ad Marcellam.  & Sanguine dedicavit: Melchisedek in the Figure of Christ offered Bread, and Wine: and dedicated the Mystery of Christians in the Body, and Blood of Christ. These Authorities might serve, to make some show, that Melchisedek said Mass, and Consecrated the Sacrament of the Body, and Blood of Christ, and offered up Christ in Sacrifice unto his Father: But of M. harding, or any other such Priest, they touch nothing.  
And lest any man happen of simplicity to be deceived, thinking that S. Jerome hereby meant M. hardings Real Presence, for that he saith, Melchisedek dedicated the Christian Mystery in the Body and Blood of Christ, It may please him to consider, that both S. Jerome, and also other Ancient Fathers have often used the same manner of speech in other cases, wherein M. Harding can have no manner suspicion of Real Presence. S. Jerome 
Hieronym. adversus jovinian. li. 1.  saith, evangelium Passione, & Sanguine Domini dedicatur: The Gospel is dedicated in the Passion, and Blood of Christ. S. Augustine saith, 
Augustin. in Psalm. 80.  Quid est Mare Rubrum? Sanguine Domini Consecratum: What is the Red Sea? He answereth, Consecrate in the Blood of Christ. Again he saith, unde rubet Baptismus Christi, nisi Christi Sang vine Consecratus? Whereof is Christ's Baptism red, 
Augustinus in johan. tracta. 11.  but that it is Dedicate in the Blood of Christ? Thus Melchisedek Dedicated the Christian Mystery in the Blood of Christ.   

M. harding. The .14. Division.  
Of all other, Oecumenius speaketh most plainly to this purpose upon this place of S. Paul alleged out of the Psalm, Tu es Sacerdos in aeternum secundum ordinem Melchisedek. 
Psalm. 109.  Thou arie a Priest for ever after the order of Melchisedek. His words be these, Significat sermo, quòd non solùm Christus obtulit incruentam hostiam (siquidem suum ipsius corpus obtulit) verùm etiam qui ab ipso fungentur sacerdotio, quorum Deus Pontifex esse dignatus est, sine sanguinis effusione offerent. Nam hoc significat (in aeternum). Neque enim de ea, quae semel a Deo facta est Oblatio, & Hostia, dixisset in aeternum, sed respiciens ad praesentes Sacrificos, per quos medios Christus Sacrificat, & Sacrificatur, qui etiam in Mystica Coena modum illis tradidit huiusmodi Sacrificij. The meaning of this place is (saith he) that not only Christ offered an unbloody sacrifice, for he offered his own Body, but also that they, which after him shall do the office of a Priest (whose Bishop he vouch saveth to be) shall offer without shedding of Blood. For that signifieth the word (For ever.) For concerning that Oblation, and Sacrifice, which was once made by God, he would never say, (In aeternum) For ever. But (he said so) having an eye to those priests, that be now, by the mediation of whom Christ sacrificeth, and is sacrificed: who also in his Mystical supper taught them by tradition the manner of such a Sacrifice. Concerning the Prophecy of Malachi, for proof of this Oblation, though the place of Irenaeus above recited may stand in sleede of many authorities, yet I will not let to rehearse the sayings of a Father or two, for confirmation of this Article.  
Chrysostom saith very plainly, 
In Psal. 95.  In omni loco Sacrificium offertur nomini meo, & Sacrificium purum. Vide quàm luculenter, quamque dilucidè Mysticam interpretatus est Mensam, quae est Incruenta hostia. In every place a Sacrifice shallbe offered to my name, and that a pure Sacrifice. See, how plainly, and clearly he interpreted the Mystical Table, which is the unbloody Sacrifice.   

The B. of Sarisburie.  
Here might I justly take exception against this Doctor, 
Sacrificed Daily. Christ the Priest, and the Oblation.  as finding him without the compass of the first six hundred years. How be it, He saith not, That the Priest hath power, or Authority, to Sacrifice the Son of God, nor seemeth any way to saver M. hardings purpose. Therefore we shall not need to touch his credit.  
The whole Contents of his words are these: That there is in the Church an unbloody Sacrifice, and that Christ himself offereth up the same by the mean, and ministery of the Priest, and that Christ himself is that Sacrifice. Which words with dew Construction, and in the sense, & meaning of the Ancient Fathers, may well be granted. For like as S. Jerome saith, as it is alleged before, 
Hieronym. in Psalm. 86.  Quod natum est ex Virgin, nobis quotidiè nascitur: Christus nobis quotidiè Crucifigitur: Christ, that was Borne of the Virgin, 
Hieronym. in Psalm. 97.  is Borne unto us every day: Christ unto us is daily Crucified: And, as S. Augustine saith, Tum Christus cuique Occiditur, cùm Credit Occisum: Then is Christ presently slain to every man, 
Augustin. quaestio. evang. li. 2.  when he trusteth wholly in his Death, and believeth, he was slain: And, as the same S. Augustine saith, Tibi Christus quo●idiè Resurgit: Christ Riseth again to thee every day: 
Augustin. De verbis Domini Secun. Luc. Sermone. 38.  And, as Chrysostom saith, In the Holy Mysteries is wrought, and perfected the Death of Christ: Briefly, as Gregory saith, Christus iterum in hoc Mysterio Moritur: Christ is slain in this Mystery, and dieth again: Even so, and in the same sense, and meaning, and none otherwise, Oecumenius saith, 
Chrysost. in Acta homi. 21.  Christ is offered in the Holy Supper.  
But, as Christ neither is daily Borne of the Virgin, nor daily Crucified, nor daily Slain, 
De Con. dist. 2. Quid sit.  nor daily Riseth from the dèade, nor daily Suffereth, nor daily Dieth, but only in a certain manner of Speech, not verily, and in deed: Even so Christ is daily Sacrificed, only in a certain manner of speech, and in a Mystery: but Really, verily, and in deed he is not Sacrificed.  
The rest, that followeth in Oecumenius, only expresseth the two several Natures in Christ, the godhead, and the manhood: That, touching his manhood, he was Sacrificed: touching his godhead, he was the Priest, and made the Sacrifice: And further to M. hardings purpose it maketh nothing. So Beda saith, although somewhat otherwise: 
Beda in Epist. ad Ephes. ca 2.  Filius Dei, & Orat pro nobis: & Orat in nobis: & Oratur à nobis. Orat pro nobis, ut Sacerdos: Orat in nobis, ut Caput: Oratur à nobis, ut Deus: The Son of God both Prayeth for us: and Prayeth in us: and is Prayed of us. He Prayeth for us, as our Priest: He Prayeth in us, as our Head: He is prayed of us, as our God. Epiphanius saith, 
Epiphan. De Melchisedechian. li. 2.  Christus est Victima, Sacerdos, Altar, Deus, Homo, Rex, Pontifex, Ouis, Agnus, omnia in omnibus pro nobis factus: Christ is our Sacrifice, our Priest, our Altar, God, Man, King, Bishop, Sheep, Lamme, made for our sakes all in al. Thus is Christ our Sacrifice: thus is Christ our Sacrificer, not to be offered by the Priest, as M. harding imagineth: but, as the Old Masters, and Fathers of the Church have taught us, offered by himself upon the Crosse. S. Augustine saith, 
Augustin. De Tempore Sermo. 130.  Ecce istic oblatus est: Ibi seipsum obtulit: Simul & Hostia, & Sacerdos. Et Altar erat Crux: Behold there was he offered: There he offered himself: He was both the Priest, and the Sacrifice: And his Cross was the Aultare.  
This word, Incruentum, that M. harding hath here alleged out of Chrysostom, is thought to bear great weight: but being well considered, of that side, it is alleged for, as it shall appear, it weigheth nothing. The Holy learned Fathers apply that word, sometime to Prayer, and other devotion of the mind: and sometimes to the Ministration of the Holy Communion.  
For the better opening hereof, it may please thee, good Christian Reader, to understand, that in the time of Moses Law, the Priests, & Levites offered up unto God Oxen, 
unbloody▪ Sacrifice.  Calves, Rams, and Goats: and with the Blood thereof sprinkled the Book, the instruments of the ministery, the whole Tabernacle, and all the People: and as S. Paul saith, 
Hebrae. 9  In the Ceremonies of that Law without Bloudsheaddinge there was no remission of sin. Likewise the Heathens killed, & offered up their cat-tail unto their Idols, sometimes an hundred fat Oxen in one day. Sometime they proceeded further, & made their Sacrifices of Man's blood. Erichtheus of Athens, 
Clemens in Oratio. contra Gentes.  and Marius of Rome killed, and offered up their own Daughters in the honour of Pallas. The Nobles of Carthage in the honour of their Idol Saturnus killed, and offered up lxx of their own male Children in one Sacrifice.  
In respect of these gross, and Fleathely, and Bloody Sacrifices, our Christian Sacrifices in the Gospel, because they are mere Spiritual, and proceed wholly from the heart, 
Eusebi. De Demonstra. li. 1. ●. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  are called Unblouddy. Eusebius saith, Incendimus Orationis suffitum: & Sacrificium, quod appellatur Purum, non per Cruores facimus, sed per puras actiones: We burn the Incense of Prayer: and we offer up the Sacrifice, that is called Pure, not by shedding of Blood, but by Pure, and godly doings.  
So Chrosostome, 
Chrysost. contra judaeos Orat. 3.  Offerimus, non per Fumum, Nidorem, aut Sanguinem, sed per Spiritus Gratiam: We make our Sacrifices, not by Smoke, Smell, and Blood, but by the Grace of the Holy Spirit. He addeth further, For God is Spirit, and he that adoreth him, must adore in Spirit, and Truth.  
And this is the Unblouddy Sacrifice. So saith Eusebius, 
Euseb. De Demon. li. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Offerentilli Rationabiles, & Incruentas Hostias: They shall offer unto him Reasonable (or Spiritual) and unbloody Oblations. And the same he expoundeth, The Sacrifice of Praise.  
In like sort S. Jerome 
Hierony. in Epistol. ad Gala. c. 4.  seemeth to say, In sinceritate azyma epulamur: We feast in Pureness without leaven. In like consideration the Sacrifices, that in old times were made unto Fides, and Terminus, were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unbloody, because they consisted only in Suffumigations, and Odours, and were not imbrued with any Blood. And for the like cause Thucydides calleth certain of the Heathen oblations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Pure Sacrifices. Likewise Cyrillus 
Cyrillus ad Reginas.  calleth the Prayers, and Melody of the Angels, and blessed Spirits in Heaven continually praising, and glorifieinge the name of God, Incruenta Sacrificia: unbloody Sacrifices. Again he saith, 
Cyrillus contra julian. lib. 10.  Nos, relicto crasso ministerio judaeorum, praeceptum habemus, ut tenue, & Spirituale, & Subtle Sacrificium faciamus. Itaque offerimus Deo in odorem suavitatis virtutes omne genus, Fidem, Spem, Charita●em: We, having left the gross ministery of the jews, have a Commandment, to make a Fine, Thin, and Spiritual Sacrifice. And therefore we offer unto God all manner Virtues, Faith, Hope, Charity, as most sweet savours.  
For this cause the Sacrifices of our Prayers, and other like devotions, are called Unblouddy, for that they require no fleshly Service, or shedding of Blood, as did the Sacrifices of the jews, and Heathens, but are mere Ghostly, and Spiritual, and stand wholly in the lyftinge up, and elevation of the mind.  
In like manner the Ministration of the Holy Communion is sometimes of the Ancient Fathers called an unbloody Sacrifice: 
Eusebi. De Demon lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  not in respect of any Corporal, or fleshly presence, that is imagined to be there without Bloudsheaddinge, but for that it representeth, and reporteth unto our minds that One, and everlasting Sacrifice, that Christ made in his Body upon the Crosse. Therefore Eusebius saith, Excitamus illi Altare Incruentorum, & Rationabilium Sacrificiorum, secundum Nova Mysteria: We erect unto God an Altar of unbloody, and Reasonable, or Spiritual Sacrifices, according to the New Mysteries. Again, Sacrificium incendimus illi, Memoriam magni illius Sacrificij: 
In eodem libro. In eodem: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  We burn a Sacrifice unto God, that is, the Remembrance of that great Sacrifice. Likewise again: Christus obtulit Mirabile Sacrificium pro salute omnium nostrum iubens nos offerre Memoriam pro Sacrificio: Christ offered up that marvelous Sacrifice for our Salvation, commanding us to offer a Remembrance thereof, instead of a Sacrifice. So likewise saith S. Jerome, 
Hieronym ad Euagrium.  although not altogether in like respect, Pane, & Vino, Puro, & Simplici Sacrificio Christi dedicaui● Sacramentum: He dedicated the Sacrament of Christ in Bread, and Wine, which is (not a Bloody, or loathsome, but) a Pure, and a Simple Sacrifice.  
This Remembrance, and Oblation of praises, and Rendringe of thanks unto God for our Redemption in the Blood of Christ, is called of the Old Fathers, An unbloody Sacrifice, and of S. Augustine, The Sacrifice of the New Testament.  
justinus Martyr saith, 
August. de Graetia Novi Test●. ad Honoratum. justin. Martyr in Dialogis cum Tryphone.  Esaias non pollicetur Cruentarum Victimarum instaurationem: sed veras, & Spirituales Oblationes Laudis, & Gratiarum actionis: Esaias promiseth not the restoaringe of Bloody Sacrifices: but the True, and Spiritual Oblations of Praises, and thanksgiving.  
S. Chrysostom saith, 
Chrysostom. in Episto. ad Hebr. hom. 11.  Non iam Sanguinem, aut adipem offerimus etc. We offer not now the fat, or Blood of Beasts. All these things are abolished. And in steed thereof there is brought in a Reasonable, or Spiritual duty. But, what is this duty that we call Reasonable, or Spiritual? That it is, that is offered by the Soul, and Spirit.  
This Kind of Sacrifice, because it is mere Spiritual, and groweth only from the Mind, therefore it needeth not any material Altar of Stone, or Timber to be made upon, as doth that Sacrifice, that M. harding imagineth in his Mass.  
Chrysostom saith, Munus evangelii sine Sanguine, sine Fumo, sine Altari, coeterisque sursum ascendit: 
Chrysostom in Psalm. 95.  The Sacrifice of the Gospel ascendeth up without Blood, without Smoke, without Aultare, and other the like. In the second Council of Nice it is written thus: Nos Christiani propemodum quid sit Ara, & quid sit Victima, nescimus: What Sacrifice, or Altar meaneth, we being Christian people, in a manner cannot tell.  
S. Jerome saith, unusquisque Sanctus Altar Domini in se habet, quod est Fides: Every Holy man hath in himself the Altar of God, 
Hieronym. in Psalm. 26.  which is Faith. To be short, S. Augustine saith, Sacrificium Novi Testamenti est, quando Altaria Cordis nostri munda, & pura in conspectu Divinae Maiestatis offerimus: The Sacrifice of the New Testament is, when we offer up the Altars of our hearts pure, 
August de Tempore Sermo. 125.  and clean in the ●ight of the Divine Majesty. In these respects our Prayers, our Praises, our thanksgiving unto God for our Salvation in the Death of Christ, is called an Unblouddy Sacrifice. Hereof the slenderness of M. hardings gheasses may soon appear. For thus he would seem to reason: The Ministration of the Holy Communion, and our humble Remembrance of the Death of Christ, is called an unbloody Sacrifice: Ergo, The Priest hath power to offer up the Son of God in Sacrifice unto his Father.   

M. harding. The .15. Division.  
S. Augustine hath many evident sayings touching this matter in his works. One shall suffice for all, 
Cap. 9  which is in a little treatise, he made contra judaeos, uttered in these words. Aperite oculos tandem aliquando, & videte ab Oriente sole usque ad Occidentem, non in uno loco, ut vobis fuit constitutum, sed in omni loco offerri Sacrificium Christianorum, non cuilibet Deo, sed ei, qui ista praedixit. Deo Israel. Open your eyes at last you jews, and see, that from the rising of the Sun to the setting, not in one place, as it was appointed to you, but in every place the Sacrifice of the Christian people is offered, not to every God, but to him, that prophesied of these things before, the God of Israel. And even so with that protestation, which S. Augustine made to the jews. I end this tedious matter consisting in manner altogether in allegations, to M. jewel. Open you your eyes at last M. jewel, and see how (230) 
The .230. Untruth. For not one of all th●se Fathers here alleged, ever said that the Priest hath either power▪ or commeundement, to off●r up the Son of God unto his Father.  all the holy, and learned Fathers, that have preached the Faith of Christ from the rising of the Sun to the setting, have taught this Doctrine, by word, and writing left to the posterity, that they which under Christ do use the office of a Priest after the Order of Melchisedek, 
Melchisedek.  have not only Authority, but also express commandment, to offer up Christ unto his Father.  
The proof of which Doctrine, although it depend of the weight of one place, yet I have thought good to fortify it with some number, that it may the better appear to be a most undoubted truth, not moved greatly with the blame of tediousness, where no thanks are sought, but only defence of the Catholic Religion is intended.   

The B. of Sarisburie.  
S. Augustine, as in these words he neither toucheth, nor signifieth this new manner of Offering up Christ unto his Father, so in sundry other places he openeth his own meaning plainly, and fully, touching the same. In his Treaty against the jews he writeth thus: 
Augustin. Aduersus judaeos. ca 1.  Sacerdotium Aaron iam nullum est in aliquo templo. At Christi Sacerdotium aeternum perseverat in Coelo: The (Bloody) Priesthood of Aaron is now in no Temple to be found: But the pristhoode of Christ continueth still (not upon any earthily Altar, but) in Heaven. 
Contra Aduersar. Legis, & Prophetar. lib. 1. ca 1.  Again: The Priest offereth up the Sacrifice of Praise, not after the Order of Aaron, but after the Order of Melchisedek. Eius Sacrificij similitudinem celebrandam in suae Passionis Memoriam commendavit: & illud, quod Melchisedek obtulit Deo, iam per totum Orbem terrarum videmus offerri.  
Christ hath least unto us a likeness, 
Augustin. in lib. 80. quae. qu. 61. In eadem quaestione.  or Token of that Sacrifice in Remembrance of his Passion: And the same, that Melchisedek offered unto God, we see is now offered throughout the whole World. Holocausti eius Imaginem ad Memoriam Passionis suae in Ecclesia celebrandam dedit: Christ hath given us, to celebrate in his Church, an Image, or Token of that Sacrifice, 
August. contra Faust. li. 20. ca 21.  for the Remembrance of his Passion. Huius Sacrificij Caro, & Sanguis antè Aduentum Christi per victimas similitudinum promittebatur: In Passione Christi per ipsam Veritatem reddebatur: Post Ascensionem Christi per Sacramentum Memoriae celebratur. The flesh, and Blood of this Sacrifice before the Coming of Christ was promised by Sacrifices of Resemblance: The same was performed in deed in the time of Christ's Passion: But after Christ's Ascension, it is frequented by a Sacrament of Remembrance. Sacrificium hoc Visibile, invisibilis Sacrificij Sacramentum, id est, Sacrum Signum est. This Visible Sacrifice, 
De Conse. Dis. 2. Sacrificium. Augusti. De civit. Dei. l. 10. c. 5.  is a Sacrament, that is to say, a Token, or Sign of the Sacrifice Invisible. Quod Appellamus Sacrificium, Signum est, & Repraesentatio Sacrificij: The thing, that we call a Sacrifice, is a Sign, and Representation of a Sacrifice.  
Thus many ways S. Augustine himself teacheth us, what he meant by this word Sacrifice: An Oblation of Praise: A Similitude: a Resemblance: a Likeness: an Image: a Remembrance: a Token: a Sign: a Representation of a Sacrifice.  
So Nazianzene calleth it, 
Nazianzen. in Apologetico. Hieronym. in Psalm. 51.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The Figure, or Token of the Great Mysteries. To conclude, S. Jerome saith thus, Tunc acceptabis Sacrificium, vel cùm te pro nobis offers Patri: vel cùm a nobis Laudes, & Gratiarum actiones accipis: Then shalt thou receive Sacrifice, either when thou offerest thee self (upon thy Cross) for us unto thy Father: or when thou receivest of us Praises, and thanksgiving.  
Neither hath God appointed any certain order of outward priesthood to make this Sacrifice. Every faithful Christian man hath Authority, to offer up, and to make the same. How be it, this I mean, not of the Ministration of the holy Sacraments, which only pertaineth unto the Minister, but only of the Oblation, and making of this Spiritual Sacrifice. Thus much I say, lest any man, either of malice take occasion, 
Cyprian. De unctione Chrisma.  or of ignorance be deceived. S. Cyprian saith, Omnes, qui à Christi nomine dicuntur Christiani, offerunt Deo Quotidianum Sacrificium, ordinari à Deo Sanctimoniae Sacerdotes: Al, that of Christ be called Christians, offer up unto God the da●●y Sacrifice, being ordained of God priests of holiness. Origen saith, Omnes, 
Origen. in Leuiti. homi. 9 1. Petri. 2.  quicunque, etc. Al, that are bathed with the holy ointment, are made Priests, even as Peter saith unto the whole Church, Yowe are the Chosen Stock, and the kingly Priesthood. S. Augustine saith, 
Augustin. in Exposi. inchoata ad Roman.  Holocaustum Dominicae Passionis offer● quisque pro peccatis suis: 
Ambros. in. 1.  Every man offereth up the Sacrifice of our lords Passion for his own sins.  
S. Ambrose saith, invicem expectate, ut multorum Oblatio simul celebretur: Wait ye one for an other, 
Corin. cap. 11.  that the Sacrifice of many may be offered together. S. Chrysostom saith, In Mysterijs nihil differt Sacerdos à Subdito: In the holy Mysteries (the Ministration only excepted) the Priest differeth nothing from the People. 
Chrysostom. in. 2. Corin. homi. 18.   
It appeareth by these Ancient learned Fathers, that every Christian man is bound, to offer up the Unblouddy, and Daily Sacrifice of the New Testament, and that in as full, and ample sort, as is the Priest. And therefore M. harding himself saith even in the very Canon of his Mass, Memento Domine famulorum, famularumque tuarum, & omnium Circunstantium, pro quibus tibi offerimus, vel qui tibi offerunt hoc Sacrificium Laudis: Remember, o Lord, thy Servants, and all them, that stand about, for whom we offer unto thee, or else, which do offer unto thee, this Sacrifice of praises.  
Out of S. Augustine's words M. harding in the end concludeth thus: Christ is a Priest after the order of Melchisedek:  
Ergo, The Priest hath Authority, to offer up the Son of God in Sacrifice unto his Father. It were hard to tell us, how this Antecedente, and this consequent came together. Noman hath Authority thus to mince his Logic, but M. harding.  
Christ only is that Priest for ever, according to the order of Melchisedek: He hath made an endless Sacrifice: He himself hath offered up himself unto God his Father upon the Crosse. 
Hebrae. 7. & 9 Psalm. 110. Hebrae. 9  Therefore God the Father saith unto him: Thowe art that Priest for ever: not any mortal Creature, or worldly wight, but thou (only) being both God, and Man, art that Priest for ever. S. Paul saith, We are made perfit, and Sanctified by that one Sacrifice once made upon the Crosse.  
S. john the Evangelist saith: He is the propitiation, and Sacrifice for our sins. S. Peter saith, 
1. johan. 2.  He carried our sins in his Body upon the Tree. S. Paul saith, 
1. Petr. 2.  God was in Christ reconcilinge the world unto himself. Therefore S. john the baptist saith, 
2. Corin. 5.  Behold that Lamb of God, that taketh away the sins of the world.  
If M. harding, 
johan. 1.  and his fellows doubt hereof, as they seem to do, let Christ himself bear witness to the price of his own Blood. Hanging upon the Cross, and yielding up the Spirit, he sealed up all with these words, Consummatum est: That is to say, This is the Sacrifice for sin: Hereby my Father's wrath is pacified: hereby all things are made perfit.  
This Sacrifice is but one: we may look for none other. It is full, and perfit, we may look for no better.  
S. Peter saith, 
1. Petr. 3.  Christ offereth up us unto God his Father. S. Paul saith, Through Christ we have access to the Throne of Glory. 
Hebrae. 4.  What then meaneth M. harding, thus to tell us, and to bear the world in hand, that contrary wise, he hath Authority, to offer up Christ, and to present him before the Throne of Glory? Or how dareth he, to desire God, to receive his only begotten Son into favour, and favourably and fatherly to look upon him at his request? For thus he biddeth his prayer even in his Canon, even in the secretest, and devouteste part of his Mass. Super quae propitio, ac sereno vultu, etc. Upon these things (that is to say, saith Gabriel Biel, upon the Body, and Blood of Christ thy Son) O Lord look down with a Merciful, and a cheerful countenance: and receive the same (the Body, and Blood of thy Son) as though didst in old times receive the Sacrifice of Abel, and of Abraham (which was a weather, or a calf, or some other like thing). Thus he, not only taketh upon him, to pray for Christ, but also compareth the Sacrifice of the Son of God, with the Sacrifice of brute Cat-tail. If he deny any part hereof, his own Canon, his own mass-book will reprove him. If this be not Blasphemy, what thing can be called Blasphemy?  
But God will answer such a Blasphemous, & rash Sacrificer: I know my Son: In him my heart is pleased. But what art thou? Who bade thee thus to pray? Who required such Sacrifice at thy hand?  
O M. harding, God open the eyes of your heart, that you may see the miserable nakedness of your side. Deceive not yourself. Mock not the World. Consider better of your Authorities. Of all the holy learned Fathers, of whom, ye tell us, ye have such store, ye are not yet able to show us one, either Greek, or Latin: or Heretic, or Catholic: from the rising of the Son, to the Son going down, that ever said, as you sai●, A mortal man hath Authority, and power, to offer up in Sacrifice the Son of God.  
Talk of your store, when ye have tried it better. Thraso will talk of that, he hath not. And somewhat it may serve, to fray the simple. But the wise will think it folly.  
FINIS.    

THE XVIII. ARTICLE, OF RECEIVINGE FOR OTHERS.  

The B. of Sarisburie.  
Or that the Priest had then authority to Communicate, and to receive the Sacrament for others, as they do.   

M. harding. The .1. Division.  
What you would say M. jewel, 
The Priest receiveth ●ot the Sacrament for an other.  I wot not: what you say, well I wot. Verily we do not communicate, ne receive the Sacrament for an other. Neither hath it ever been taught in the Catholic Church, that the Priest receive the Sacrament for an other. (231) 
The .231. Untruth. For in the Church of Rome, the priest receiveth for others, as 〈◊〉 shall appear●.  We receive not the Sacrament for an other, no more than we receive the Sacrament of Baptism, or the Sacrament of Penance, or the Sacrament of Matrimony, one for an other. In deed the Priest saith Mass for others, where he receiveth that he hath offered, and that is it you mean I guess: In which Mass being the external Sacrifice of the New Testament, according unto Christ's Institution, the thing that is offered, is such, as maketh our petitions, and requests acceptable to God, as S. Cyprian saith, In huius (corporis) praesentia non supervacuè mendicant lachrymae veniam. 
In sermone de coena Domini.  In the presence of this body tears crave not forgiveness in vain.  
That the Oblation of the Mass is done for others, then for the Priest alone, which celebrateth, it may sufficiently be proved by an hundred places of the Fathers: The matters being undoubted, tw● or three may suffice. 
In Acta. hom. 21.  First Chrysostom writeth thus in an Homily upon the Acts: Quid dicis? in manibus est hostia, & omnia proposita sunt bene ordinata: adsunt angeli, adsunt archangeli, adest filius Dei, cum tanto horrore adstant omnes, adstant illi clamantes, omnibus silentibus, & putas simpliciter haec fieri? Igitur & alia simpliciter, & quae pro Ecclesia, & quae pro Sacerdotibus offeruntur, & quae pro plenitudine, ac vbe●●ate? absit. Sed omnia cum fide fiunt. What sayest thou hereto? The host is in the priests hands, and all things set forth are in due order. The Angels be present, the Archangels be present, the Son of God is present. Whereas all stand there with so great fear, whereas all they stand there crieinge out to God, and all other hold their peace, thinkest thou that these things be done simply, and without great cause? Why then be those other things done also simply, both the things which are offered for the Church, for the priests, for plenty, and abundance? God forbid: but all things are done with Faith.   

The B. of Sarisburie.  
Here M. harding of the Printers negligence, hath taken good occasion, to refresh himself out of season, and to play merrily with these two words, For an other. Which thing would rather become some other man, than a Doctor professing such a countenance of gravity, as do few others. It mought have pleased him, without any great prejudice, or hindrance of his cause, to allow us some simple ability of speaking English.  
But God's judgements be just. He that will scorn, shallbe scorned, M. harding, that is so learned, so circumspect, so curious, & maketh himself so merry with the error of one poor Syllable committed only by the Printer in my book, in the self same place, and in the next side following hath erred five Syllables together in his own Book: as it may easily appear by that, his friend, for shame, 
Fo. 172. b. 〈◊〉. 1●.  hath restored, and amended the same with his pen.  
How be it, as he so favourably bearing his own errors, is so witty, to play with syllables, and so sharp, and ready to carp others, so in this whole Article, as poor Apothecaries for want commonly use to do, 
Presence.  he serveth out quid pro quo, and in steed of receiving the Communion, or Sacrament for others, he showeth us Prayers, and Sacrifices, and I know not what, and so allegeth one thing for an other.  
Whether the Priest in the Church of Rome, have used to receive the Sacrament for others, or no, which thing M. harding now utterly denieth, and saith it was never used, nor never meant, in the end hereof, God willing, it shall appear.  
The thing that is offered, saith M. harding, maketh our Prayers acceptable unto God. True it is, God accepteth, and mercifully beholdeth both us, & also all our Prayers, and our whole obedience in jesus Christ his Son, and for his only sake: not for that he is now, or can be offered verily, and Really by the Priest, but only for that he was once offered for all upon the Crosse. 
Hebrae. 4.  S. Paul saith, By Christ we have access to the Throne of Grace. 
johan. 14.  Christ himself saith, Noman cometh to my Father, but by me. 
Irenae. lib. 4. cap. 34.  Ireneus saith, Christ (being in Heaven) is our Altar, and upon him we must offer up, and lay our Prayers, And therefore in the time of the holy Mysteries the Deacon saith thus unto the People, Lift up your hearts.  
But S. Cyprian saith, 
Cyprian. De Coenà Domini.  In huius Corporis praesentia: In the Presence of this Body. How be it, S. Cyprian saith not, In the Local Presence of this Body. For such Presence M. harding himself hath already refused. He meaneth only the Presence of Faith, and the Virtue, and power of Christ's Body. And in this sense S. Augustine saith, 
Augustin. De Trinitate. lib. 3.  Rerum Absentium Praesens est Fides: & rerum, quae foris sunt, intus est Fides: Of things, that be Absent, Faith is Present: Of things, that be without, Faith is within. 
Augusti. adver. judaeos ca 1.  Again he saith, Accedamus ad lesum, non Carne, sed cord: non Corporis Praesentia, sed Fidei Potentia: Let us approach unto jesus, not with our Flesh, but with our heart: not with Presence of Body, but with power of Faith.  
Likewise again, 
Augustin. in johan. Tracta. 51.  Habes Christum in Praesenti, & in Futuro. In Praesenti per Fidem: in Praesenti per Signum: in Praesenti per Baptismatis Sacramentum: in Praesenti per Altaris Cibum, & Pomum: Thou hast Christ both in the time Present, and also in the time to come. In the time Present, by ●aith: in the time Present, by the Sign (of the Cross in thy forehead): in the time Present, by the Sacrament of Baptism: in the time Present, by the Meat, and Drink of the Altar, (or Communion Table). S. Jerome writing the epitaph of Paula unto Eustochium, saith thus: 
Hieronym. ad Eusiochium, de Epitaphio Paulae.  Paula ingressa in stabulum, me audiente, iurabat, cernere se oculis Fidei Infantem pannis inuolu●um, & vagientem in Praesepi Dominum: Paula entering into the stable (at Bethlehem) affirmed with an oath, in my hearing, that with the eyes of her Faith she saw (Christ, as) an infant in his swathing clouts, and the Lord crieinge in the Manger like a child. So mighty is the power of Faith. That Uerteous Lady Paula saw by Faith, that in deed she saw not. She saw Christ, as an infant in his Swathinge Clouts: and yet then Christ was neither infant, nor Swathed in clouts, nor in Corporal Presence, in deed, and verily Present there. Therefore S. Augustine saith, Absentia Domini non est absens. Habe Fidem: & recum est, quem non vides: The Absence of our Lord is not Absent. Have Faith, and he, whom thou seest not, is Present with thee. Likewise S. Ambrose saith, 
Ambros. Sermo. 58. De Magdalena.  S. Stevin standing in the Earth, toucheth the Lord being in Heaven.  
Thus, saith S. Cyprian, Christ's Body is present at the holy Communion, not by any Corporal, or Real Presence, but by the effectual working, and force of Faith. 
De Con. Dis. 2. Quia Corpus.  In like sort Eusebius Emissenus saith, Vt perennis illa Victima viveret in Memoria, & semper Praesens esse●● in Gratia: That, that everlasting Sacrifice might live in our Remembrance, and evermore be Present in Grace. He saith not, that the Sacrifice of Christ's Body should be Present Locally, Really, verily, or in deed, but in Remembrance, 
German. in Rer. Ecclesi. Theoria.  and in Grace. Germanus hereof writeth thus, Non amplius super terram sumus: Sed in Throno Dei, Regi assistimus in Coelis, ubi Christus est: We are no longer upon the Earth: but we are assistant unto the King in the Throne of God in Heaven, where Christ is. For that lambs sake, whom we thus see, and thus have Present, what so ever we pray, our tears beg not in vain. For he is our Advocate, 
1. johan. 2.  and Mediator, and evermore maketh intercession for us. What so ever we desire the Father in his name, 
Roman. 8.  shallbe done unto us.  
Thus the Angels, 
Hebrae. 7.  and Archangels, as Chrysostom by way of amplification saith, 
johan. 16.  lifting up, and shewing forth, and presenting unto God in Heaven that Body of Christ, 
Chrysostom. De Incomprehen.  make their Prayers for Mankind, and thus they say: For them we Pray, 
Dei Natura. homi. 3.  o Lord, whom thou lovedste so tenderly, that for their Salvation it pleased thee to suffer Death, and to yield thy Soul upon the Cross: For them we pray, for whom thou hast given thy Blood, and offered up this Body.  
This certainly is the meaning of Chrysostom's words. And therefore he saith again, Whether we Pray for the Church, or for the Ministers, or for the increase of the Earth, our Prayers are acceptable unto God only in Christ, and for his sake.  
touching that he writeth further of the Presence, and Assistance of Angels, and Heavenly Powers, it is the ordinary manner, and course of Chrysostom's eloquence, and serveth him both to beautify the matter, and also to stir up, and inflame the hearer's minds: and that not only in the time of the holy Mysteries, but also at all other holy assemblies, and Public prayers. For thus he saith unto the people: 
Chrysosto. homi. 15. ad Hebrae.  Angeli sunt ubique, & maximè in domo Dei. Adsunt Regi, & omnia plena sunt Incorporeis illis Virtutibus: The Angels of God are everywhere: but Specially in the House of God. They are assistance unto the King: and all places are full of Spiritual Powers. In like manner of amplification he saith: 
Chrysostom. in homi. De Ascensione.  The Martyrs are here Present in the Church. If thou wilt see them, open the eyes of thy Faith, and thou shalt see a great company.  
So saith S. Basile, The Angels of God are present amongst us, and mark, and register them, 
Basili. De jeiunio, hom. 2.  that keep their fast. So saith Tertullian, Let noman be hard to believe, that the holy Angel of God is Present, and tempereth the Water, to the Salvation of man.  
This is it, 
Tertull. De Baptismo.  that Chrysostom meaneth, by his vehement Exornation of the Presence of Angels.  
And where as M. harding saith, he hath passed over a Hundred Authorities, and more, that might be alleged to like purpose, this is one of his accustomed colours, and an artificial shift of his Rhetoric. verily hitherto he hath not found one Authority, to prove that thing, that is in question.   

M. harding. The .2. Division.  
S. Ambrose in his funeral Oration of the Death of Valentinian the Emperor, calling the Sacrament of the Altar the holy, and heavenly Mysteries, and the Oblation of our Mother (by which term he understandeth the Church) saith, that he will prosecute the holy Soul of that Emperor with the same. This Father writing upon the .38. Psalm, exhorteth priests to follow Christ, that as he offered for us his Blood, so Priests offer Sacrifice for the People. His words be these, Vidimus Principem Sacerdotum, etc. We have seen the Prince of priests coming unto us, we have seen, and heard him offering for us his Blood. Let us, that be priests follow as we can, so as we offer Sacrifice for the People, though weak in merit, yet honourable for the Sacrifice, etc.   

The B. of Sarisburie.  
This objection is easily answered. S. Ambrose saith, that in the Congregation, and in the time of the holy Mysteries, he would offer up unto God praises, and thanksgiving for that Godly Emperor Valentinian. But he saith not, That he would offer Christ the Son of God unto God his Father, or receive the Sacrament for the Emperor. Therefore M. harding might well have past this Authority over among the rest.  
Neither did S. Ambrose think, that the Emperor Valentinian was in Purgatory, whereas, M. harding imagineth, he might be relieved: but contrariwise he presumeth, him undoubtedly to be in Heaven. For thus he writeth of him: Quae nam est haec anima, etc. What is this Soul, 
Ambros. De Obitu Valentiniani Imperat.  that looketh forth as the Day Star, beautiful as the Moon, Chosen as the Sun? O blessed Soul, thou lookest down from above upon us, being here beneath: Thou hast escaped the darkness of this World: Thou art bright as the Moon: Thou shinest as the Sun. Further he saith, Cum fratre Coniunctus Aeternae Vitae fruitur Voluptate. Beati ambo. Being now with his Brother, he enjoyeth the pleasure of everlasting life. Blissed are they both. Therefore the Sacrifice, that S. Ambrose made, was not a Propitiatory, or Satisfactory, or other like Mass, whereby M. harding thinketh himself able, to bail souls out of Purgatory, but only a Sacrifice of thanksgiving for that Godly Emperor, being now in Heaven.  
The other place of S. Ambrose, as it nothing toucheth this question, so it is already answered fully, and at large, Artic. 6. Divi. 7. And, Artic. 17. Divi: 12.   

M. harding. The .3. Division.  
That the oblation of the Mass is profitably made for others, S. Gregory witnesseth very plainly, Homilia. 37. expounding the place of S. Luke, cap. 14. Alioqui legationem mittens, ea quae pacis sunt postulat. else he sendeth forth an Ambassade, and sueth for peace. Hereupon he saith thus: Mittamus ad Dominum legationem nostram, flendo, Sacras Hostias offerendo. Singulariter namque ad absolutionem nostram, obla●a cum lachrimis, & benignitate mentis, Sacri Altaris Hostia suffragatur: Let us send to our Lord our Ambassade, with weeping, giving Almose, and offering of holy Hostes. For the Host of the holy Altar (that is, the Blessed Sacrament) offered with tears, and with the merciful bounty of our mind, helpeth us singularly to be assoiled. In that homily he showeth, that the oblation of Christ's Body in this Sacrament Present, which is done in the Mass, is help, and comfort not only to them that be Present, but also to them that be Absent, both quick, and dead, which he proveth by examples of his own knowledge.  
Who so listeth to see antiquity for proof hereof, and that in the Apostles time Bishops, and Priests in the dreadful Sacrifice offered, and prayed for others, as for everystate, and order of men, and also for holesomenesse of the air, and for fertility of the fruits of the Earth, etc. let him read the eighth book of the Constitutions of the Apostles set forth by Clement.   

The B. of Sarisburie.  
Prayer for the Dead is none of those Articles, that M. harding hath taken in hand to prove. And therefore, as his manner is, he showeth us one thing, for an other. This kind of prayer, although it be mere superstitious, and utterly without warrant of God's word, yet, I confess, it was many wheres received, and used, both in Gregory's time, and also long time before, and is avouched of Gregory by a number of vain, and childish Fables. touching the Sacrifice of the holy Communion he saith, 
De Con. Dis. 2. Quid Sit. Iterum in hoc mysterio mortitur.  In this Mystery Christ suffereth again for our sake: In this Mystery Christ Dieth: we offer up the Sacrifice of his Passion: we renew again his Passion unto ourselves. As Christ Suffereth, and Dieth, and as his Passion, and Death is renewed in the holy Communion: even so is he offered, and Sacrificed in the same: that is to say, as Gregory 
Gregor. in Evangel. homi. 37.  expoundeth himself, by Representation, and by Memory, and not verily, Really, or in Deed.  
touching the matter itself, that standeth in question, Gregory saith not▪ neither here, nor else where, either that the Priest receiveth the Communion for the rest of his Parish, or that one man's receiving is available for an other.  
The Sacrifice, that he nameth, is nomor● the Sacrifice of the Priest, than the Sacrifice of any other of all the People. For thus he writeth in the sani● Fable: ●o●ies Mariti vincula soluebantur in Captivitate, 
Gregor. in Eua●gel. homi. 37.  quoties ab eius Coni●ge obla●●e fuisse● Hostiae pro eius animae▪ Absolutione: The Husband being taken prisoner had his 〈◊〉 loo● said from him, as often, as his wife offered up Sacrifice for his soul.  
The words of this supposed Clements, by whom M. harding would seem to claim a show of great Antiquity, nothing touch the thing, that 〈◊〉 ●●maunded: For thus only he saith, Offerimus tibi Regi, & Deo, etc. We off●● 〈◊〉 unto thee our God, and King, according to Christ's Institution, This Bread, and This Cup, by him rendering Thanks unto thee. And lest M. harding happen to say, This Sacrifice was Propitiatory to relieve the souls, that were in Purgatory, this Clemens saith further, Offerimus tibi pro ●mnibus, qui à saeculis tibi placuerunt, Sanctis, Patriarchis, Prophetis, justis, Apostolis, Martyribus: We offer unto thee for all holy Saints, that have been from the beginning of the World, patriarchs, Prophets, just men, Apostles, and Martyrs. I trow, M. harding will not say, All these were in Purgatory.  
And, touching the receiving of the Communion, he saith thus, 
Clemens Apost. Constitu. lib. 8.  Posteà recipiat Episcopus, etc. Then let the Bishop receive, and after him the Priests, the Deacons, the Subdeacons, the Readers, the Singers, the Religious, the Women Deacons, the Virgins, the Widows, the Children, and the whole Congregation in order with sobriety, and reverence without confusion. By this Record of this Clemens it appeareth, that the whole Congregation received the holy Communion all together, each man for himself, and not one man for an other.  
Now, where as M. harding utterly den●ethe, that ever any man in his Church received the Sacrament in steed of others, as somewhat myslikinge the open folly of the same, for short trial hereof, I remit him both to the very practice of his Mass, and also to the most Catholic Doctors of all his School.  
In his Requiem he singeth thus, Pro quorum memoria Corpus Christi sumitur, etc. For whoes remembrance the Body of Christ is received. If he can happily devise some vele, to shadow this, yet his Doctors be both so plain, that they cannot be shifted: and also of so good credit, that they may not be refused. Certainly they have been evermore thought, to teach the Catholic Doctrine of the Church. Gabriel Biel saith thus, 
Biel Lection. 8●.  Sicut os materialis Corporis, etc. As the mo●th of our material Body, not only eateth for itself, but also receiveth susteinance for the preservation of all other members, which susteinance is divided throughout the whole Body: Even so the Priest receiveth the Sacrament, and the Virtue thereof passeth into all the members of the Church, and Specially into them, that are present at the Mass. Likewise saith Uincentius de Valentia: 
In Sermon. 2. D● Epiphania.  The whole Christianity is one Body, Knit together by Faith, and Charity, and having in it sundry members: And the Priest is the mouth of this Body. Therefore when the Priest receiveth the Sacrament, all the members are refreashed. Again he saith, Nos Communicamus ore Sacerdotis, audiendo Missam: We hearing M●sse, do Communicate, or receive the Sacrament, by the Mouth of the Priest. Likewise Doctor Eckius saith, 
Eckius De utraque Spec●e.  Populus bibit Spiritualiter per os Sacerdotis: The People drinketh Spiritually by the mouth of the Priest. These words be plain, and truly reported. Which being true, it must needs appear, that M. hardings avouching the contrary is Untrue.  
So Chrysostom saith, The Old Heretics called Marcionitae 
Chrysostom. in 1 Corin. hom. 40.  used to Baptize some, that were living, in the behalf, and steed of others▪ that were dead. And from thence, it seemeth, they that now would be counted Catholics, have derived their Doctrine in this point. And that M. harding may the rather believe, that such folly hath been used, let him remember, that in his Church the Bishop, when he createth a Reader, giveth him evermore this Commission: Accipe potestatem legendi evangelium tam pro Vivis, quàm pro Defunctis: Receive thou power to read the Gospel, as well for the Quick, as for the Dead. Therefore M. harding so earnestly denieinge this, denieth the manifest, and known truth, and defaceth the credit of his own Doctors.  
To conclude, I may well say, as before, that M. harding having nothing to allege, touching the matter, that lieth between us, and in steed thereof, filling up his papers with matters impertinente, of Prayer, and Sacrifice, hath somewhat abused the patience of his Reader, and showed him one thing for an other.  
FINIS.    

THE XIX. ARTICLE, OF APPLICATION.  

The B. of Sarisburie.  
Or, that the Priest had then authority, to apply the virtue of Christ's Death, and Passion to any man by mean of the Mass.   

M. harding.  
The virtue of Christ's Death, and Passion, is grace and remission of sins, the appeacing of God's wrath, the reconciliation of us to God, deliverance from the Devil, Hell and everlasting damnation. Our adversaries imputing to us, as though we said, and taught, that the Priest applieth this virtue, effect, and merit of Christ's Death to any man by the mean of the Mass, either (232) 
The .232. Untruth. For in the Church of Rome the Priest presumeth, to Apply the merits of Christ by mean of hi● Mass, as shall appear.  belie us of Ignorance, 
What applieth the Priest unto us in the Mass.  or slander us of malice. Verily we say not so. Neither doth the Priest apply the virtue of Christ's Passion to any man by the mean of the Mass. He doth but apply his prayer, and his intent of Oblation, beseeching almighty God to apply the merit and virtue of his sons death (the memory whereof he celebrateth at the Mass) to them, for whom he prayeth.  
It is God, and none other, that applieth to us remission of sin, the Priest doth but pray for it, and by the commemoration of his sons Death, moveth him to apply. So as all that the Priest doth, is but by way of petition and Prayer, leaving all power, and authority of applieinge to God, which prayer is to be believed to be of most force and efficacy, when it is worthily and devoutly made in the Mass: in the which the Priest beareth the person of the whole Church, and offereth his Prayer in the Sacrifice, wherein the Church offereth Christ, and itself through Christ to God.  
Which his (233) 
The .233. Untruth. For the Priest prayeth, that the Body of Christ may be carried up by the hands of Angels.  prayer and devout service he beseecheth to be offered up by the hands of Angels unto the high altar of God, in the sight of the divine majesty. Of what strength prayer made at the Mass is, the holy Bishop and Martyr S. Cyprian witnesseth 
Sermone de Coena Domini.  (that in all his Books never once named the Mass) where he saith, In the presence of this Sacrament tears crave not in vain, and the Sacrifice of a contrite heart is never denied his request.   

The B. of Sarisburie.  
Neither have we of ignorance belied M. hardings Doctrine, nor have we of malice slandered it: but plainly, and truly have reported the same, even as both he, and his late Doctors have taught it, and as the people in the Church of Rome hath everywhere received it at their hands.  
But, like as in Old times God commanded the Philistines, to offer up Golden Mice, and Golden Hemeroides, to be kept for ever in Record, 
1. Samuel. 6.  and to witness against them, in what sort they had been plagued for their wickedness, if at any time they should happen afterward to deny it: Even so hath God specially provided, that the Monuments of our adversaries old errors, whereof they seem now to be ashamed, should still remain in sure Record, even in their own Doctors Books, to witness against them, if they should happen, as now, upon mislike, utterly to disclaim, and deny the same: and to force them, to confess, that they are the Children of them, that have deceived the people.  
For, whereas M. harding amongst many other words, wherewith he laboureth to shadow, and to darken the case, saith, It is God only, and none other, that applieth unto us the Death of Christ, and the Remission of our Sins, johannes Scotus, one of his most famous, and most Catholic Doctors, saith plainly the contrary: Non solus Deus distribuit Virtutem Sacrificij, 
Quodlibet. quaest. 20.  sed Sacerdos quoque: Not only God distributeth, or Applieth the Virtue of the Sacrifice, but the Priest also. And Gabriel Biel, an other of M. hardings Doctors in like sort saith, 
●iel Lectione. 26  The force, and effect of the Sacrifice is Distributed, and Applied, not only by God, but also by the Priest. Only, and, Not Only, imply a Contradiction. If the one be true, the other of necessity must be false. Again, Biel saith, Sacerdotis est determinare Virtutem Sacrificij, ut his, 
Biel in eadem lectione.  vel illis indigentibus praemium reddendum per huiusmodi Ecclesiae Sacrificia conferatur. It is the priests office, to determine, and limit the Virtue of the Sacrifice, that the meed, that is given by such Sacrifices of the Church, may be Applied to these, or them, that stand in need. Which thing ●e proveth by sufficient example in this wise: As the Pope, by right of his Supremacy, hath power to divide the Treasure of the Church (whereby he meaneth his Pardons) giving unto some full Remission of all their sins: and dispen●●nge with some other for the third part of their pains: and granting unto some pardon for a certain number of days, or years, as he seeth, it may be most expedient for the devotion of the people: Even so (saith he) may the Priest dispense, and divide the Merits of the Church, and Apply the same to this man, 
Vt illi, vel illi possit applicare. Sum. Angelica. in Missa.  or that man, as he shall think, it may stand him in some steed.  
In Summa Angelica, it is written thus, The Mass is available unto them, unto whom so ever it pleaseth the Priest to Apply it by his Intention. And again, Missa respectu Operis Operati etc. The Mass in respect of the work that is wrought, is nothing else, but the Applieinge of the Merit of Christ's Passion.  
So Vincentius de Valentia, a notable Catholic schoolman  of M. hardings side, 
Vincen. de Valentia in. 1. Sermo. de Corpore Christi.  Virgo Maria solùm semel aperuit Coelum etc. The Virgin Marie never but once opened Heaven: But the Priest openeth it every day, and at every Mass. Doctor Holcote saith, 
Holcot in. 4. Sen. quae. 3.  Quid est celebrare Missam principaliter pro aliquo? R. Est applicare Missam johanni, quòd sit quaedam satisfactio apud Deum pro anima johannis, 〈◊〉 indigeat: What is it, to say Mass principally for any man? He answereth, It is the Applieinge of the Mass unto john, to be a certain Satisfaction for him before God, If john stand in need of it. 
In eadem 〈◊〉.  And withal, he moveth a great doubt, whether the Priest may Apply One Mass to Two several men, and nevertheless satisfy for them both.  
And Biel saith, that certain, 
●iel lectione. 26  the better to help the priests memory, taught him to Apply his Mass throughout all the Cases of Declenson: As for example, Nominatino, A Mass for himself: Genitivo, A Mass for his Father, and Mother: Dativo, A Mass for his Founders, or Benefactors: Accusativo, A Mass for his Enemies, or Accusers: vocativo, A Mass for sinners, and Infidels: Ablativo, A Mass for his Backebiters, and slanderers.  
Of these things M. harding seemeth now to be ashamed: notwithstanding it were of late the Catholic, and General Doctrine of his Church, Universally taught, by Holcote, in England: by Uincentius, in Spain: By Biel, in France: by Angelus, in Italy: Or rather by all these, and all others, through the whole Church of Rome. Hereof grew such Merchandise, and Sale of Masses, that the House of God was become a Den of Thiefs.  
Therefore M. harding, having no other defence for all these follies, but only to cast of all, that can be said of our side, as malicious, and ignorant surmises, showeth himself little to have considered the state of his own Church, and in the impatience of his heats, to speak against us, what him liketh, and so to spice his error both with ignorance, and with malice.  
But for Resolution hereof, and some short satisfaction of the Reader, it behoveth us to understand, That it is not the Priest, but God only it is, that Applieth unto each man the Remission of his Sins in the Blood of Christ: not by mean of the Mass, but only by the mean of Faith. S. john saith; He that believeth in the Son of God, hath a witness in himself. 
1. Io●an. 5.  S. Augustine saith, Holocaustum Domini●ae Passionis eo tempore offert unusquisque pro peccatis suis, 
August. in Expositione inchoata ad Roman.  quo eiusdem Passionis Fide dedicatur: Then doth every man offer the Sacrifice of Christ's Passion for himself, when he is dedicated in the Faith of Christ's Passion. So saith the Old learned Father Origen, Siclo Sancto comparandus est nobis Christus etc. 
Origen. in Leuiti. hom. 3.  With the Holy Si●le we must buy Christ, that may put away our Sins. The Holy Sickle beareth the form of our Faith. For if thou bring Faith, as the Price, thou shalt receive the Remission of thy sins. Likewise again he saith, 
Origen. in epist. ad Roman. li. 3. Ca 3.  Christus factus est Hostia, & Propitiatio pro peccatis. Quae Propitiatio ad Vnumquenque venit per viam Fidei. Christ is made the Sacrifice, and Propitiation for sin. Which Propitiation cometh (or is applied) to each man (not by the Mass, but) by the way of Faith.  
This is the most certain, and undoubted Application of the Merits, and Death of Christ. S. Paul saith, God hath set Christ, to be our Reconciler through Faith, by the Mediation of his Blood.  
FINIS.    

THE XX. ARTICLE, OF OPUS OPERATUM.  

The B. of Sarisburie.  
Or, that it was then thought a sound Doctrine, to teach the people, that the Mass, ex Opere Operato, that is, even for that it is said, and done, is able to remove any part of our Sins.   

M. harding. The .1. Division.  
In deed the Doctrine uttered in this Article is false, and derogatory to the Glory of our Saviour Christ. For thereby the honour of Christ's Sacrifice, whereby he hath once satisfied for the sins of all, should be transferred to the work of the Priest, which were great wickedness, and detestable blasphemy. And therefore we will not require M. jewel, to yield, and subscribe unto this Article. For we grant, this was never thought a sound doctrine within six hundred years of Christ's Ascension, nor shall be so thought within six thousand years after the same of any man of sound belief. (234) 
The .234. Untruth. For it hath been so taught, and so used, as it shall appear.  Neither hath it been at any time taught in the Catholic Church, how so ever it liketh our adversaries, to charge the Scholastical Doctors with the slanderous report of the contrary. For it is Christ only, and none other thing, that is able to remove our sins: and that hath he done by the Sacrifice of his body once done upon the Crosse. Of which Sacrifice once performed upon the Cross with shedding of his Blood, this unbloody Sacrifice of the Altar, which is the daily Sacrifice of the Church, commonly called the Mass, is a sampler, and a commemoration, (235) 
The .235. Untruth. For Chrysostom saith, In vasis Sacris, non verum Corpus Christi, sed Mysterium Corporis eius continetur. In Opere Imperfecto, homi. 11.  in the which we have the same Body, that hanged on the Crosse. Neither is it a sampler, or commemoration only, but the self same Sacrifice which was offered on the Cross: a sampler or commemoration, in respect of the manner, for that it is done without blood shedding: the self same, for that the thing which is offered, is the same that was offered on the Crosse. And where as we have nothing of ourselves, that we may offer up acceptable to God: we offer this his sons Body as a most acceptable Sacrifice, beseeching him to look, not upon our worthiness, our act, 
Psal. 83.  or work: but upon the face of Christ his dear Son, and for his sake to have mercy upon us.  
And in this respect we doubt not this blessed Sacrifice of the Mass to be vaileable, 
How the Mass is va●leable 〈◊〉 Opere operato.  and effectual, ex opere operato, that is, not as M. jewel interpreteth, for that the Mass is said, and done, referring Opus Operatum to the act of the Priest, not so: but for the work wrought itself, which God himself worketh by the ministery of the Priest, without respect had to his merit, or act, which is the Body and Blood of Christ, whose breaking, and shedding is in this mystical Sacrifice, so far as the holy Ghost hath thought expedient for man's behoof, represented, showed, and recommended to memory. Which Body and Blood, when it is (236) 
The .236. Untruth. For Christ never gave such commandment.  according to his commandment offered up to God, is not in regard of our work, but of itself, and of the holy Institution of his only begotten Son▪ a most acceptable Sacrifice unto him, both for quick and Dead, 
* A folly joined with a contradiction in itself. For the Dead can make no stop.  where there is no stop nor let to the contrary on the behalf of the receiver. 
De octo quaest. D●lcitij, quaest. 2.  The Dead, I mean such only, as through Faith have recommended themselves to the redemption wrought by Christ, and by this Faith have deserved of God, that after their departure hence, as S. Augustine saith, this Sacrifice might profit them.   

The B. of Sarisburie.  
These words, Opus Operatum, Opus Operans, Opus Operantis, as they are strange, and Barbarous, so are they not found, neither in the Scriptures, nor in the Old Doctors, nor in any Ancient Council: but have been lately devised by Certain New Scholastical Doctors of M. hardings own side: who notwithstanding, cannot yet well agree upon their own device, nor can certainly tell us, what they have found.  
Opus Operantis, some of them call the Work, 
Biel Lectio. 27. Gerson contra Floretum. li. 4. Scotus Quod●●. ar. 2.  and worthiness of the Priest. But Innocentius ●▪ rather calleth Opus Operantis, The Priest himself. Likewise about these Words, Opus Operatum, they have made much a doo● and yet are not well resolved of it, what it should be. Scotus, and Biel say, It is the Consecration, the Oblation, and the receiving of the Sacrament. Gerson saith, It is the Word of the Creator, and the power of the Holy Ghost. 
Innocentius. li. 3. ca 5.  Pigghius' saith, It is the will of God, that appointed the Sacrament to this purpose. Gropper of Colaine saith, It is the Body of Christ. 
●iel. Lectio. 27. Scotus Quod●●. ar. 2.  How be it, it were hard to say, either that Christ's Body is a Work, or that any Work is Christ's Body.  
It were a point of Mastery, to make all these contrary Resolutions agree in one. 
●erson Contra Flor. li. 4.  Thus it fareth evermore, where as men shoot without a mark.  
How be it, if neither M. harding, nor any other of his fellows for him, be able to find these words, 
Gropper arti. ●▪ Ca 19  Opus Operatum, in any Ancient Doctor, or Council, then, notwithstanding the great multitude of his Words, my Assertion standeth still true. But if he, and others of his side, have maintained this Doctrine, even in such sort, as I have uttered it, then by his own Confession, they have deceived the world by wicked, and blasphemous Doctrine, to the great Derogation of the Glory, and Cross of Christ.  
And, for as much as, M. harding seemeth now, to blush at his own Terms, and therefore beginneth to shun, and to shift the same by vain, and frivolous expositions: it shall not be amiss, to open the true meaning thereof, both by the Old Records of the Ancient Writers, in whose days the like folly began to grow, and was then reproved: and also by the plain words of M. hardings own allowed Doctors.  
S. Augustine saith, 
Augustinus D● Ciuit●. Dei, li. 2●. ca 19  There were some in his time, that thought, and taught the people, that if a man had been baptized, and had once received the Communion, notwithstanding he lived wickedly, and maintained Heresies, and wilful Doctrine, yet he could not be condemned, only because he was baptized, and had once received the Holy Communion: which thing now is called, Opus Operatum.  
Chrysostom saith, 
Chrysostom. 〈◊〉 Popul. Antioch▪ Homi. 20.  Mulieres, & parvi pueri pro magna custodia, ad collum suspendunt evangelia: women, and young Children for great safety, hang the Gospel at their necks. They thought, the Gospel itself, and of itself, could save them from all mishaps, 
Chrysostom. in. 1. Corin. Homil. 43.  not because they believed in it, but only because it was hanged or tied about them: 
Heronym. in Matthae. lib. 4. ca 23.  And this is also, Opus Operatum.  
So there were certain in Old times, that, of mere superstition, used to Minister the Communion unto the Dead, and to lay the Sacrament in the mouths of them, that were departed: as S. Benet also caused the Sacrament to be laid upon a dead woman's breast: 
Concil. Carthagin. 3. Can. 6.  thinking, 
Inter Decreta Deus dedit. Ca 12.  that the very outward Ceremony thereof, without Faith, or inward motion of the party, might be sufficient to do her good: Which also is called, Opus Operatum.  
Even in S. Paul's time there were certain, that of like superstition, began to Baptize the Dead: which thing also continued a long while after, as may appear by the Council of Carthage. 
Concil. Carthagin. 3. Ca 6.  They thought, the very outward work of Baptism itself, only because it was done, without any further motion of the mind, was sufficient to remit their sins.  
This Old error our Adversaries of late years have taken up, and made it Catholic: bearing the People in hand, that their Mass itself, ex Opere Operato, Only of itself, and because it is said, is available for the Remission of their Sin●es.  
Thus they expound their own dream: 
Biel lection. 27. Scotus Quoth▪ lib. ar. 2.  Ex Opere Operato, id est, ex ipsa Consecratione, & oblation, & Sumptione Venerabilis Eucharistiae. Ex opere Operato, Is as much to say, as for the very Consecration, and oblation, and receiving of the Reverend Sacrament.  
In Manipulus Curatorum, which, not long since, was thought to be a Book most necessary for all persons, and Curates, as containing all necessary Doctrine for the Church of God, it is written thus: 
Manipulus Curatorum.  Opus Operatum, est actus exercitatus circa Sacramentum: sicut Opus operatum in Baptismo, est Inspersio, vel Immersio Aquae, & prola●io verborum. And therefore Cardinal. cajetan at Augusta in Germany, requiring Doctor Luther, to recant this Article, said thus: Fides non est necessaria accessuro ad Eucharistiam: 
In Paralipomenis Vrspergen. An. 1518.  Paithe is not accessary for him, that will receive the Sacrament: Meaning thereby, that the very Sacrament itself, only because it is ministered, is sufficient, although the receiver be utterly void: of Faith.  
And therefore the Bishops in the late Council of trident have determined thus, 
Concil. Triden. Session. 6. ca 8.  Si quis dixerit, per Sacramenta No●ae Legis non conferri Gratiam ex Opere Operato, sed Fidem Solam Divinae Promissionis sufficere ad Gra●iam consequendam, anathema sit: If any man say, that Grace is not given by the Sacraments of the New Testament, even for the work, that is wrought, but that Faith only of the Heavenly promise is sufficient to achieve Grace, accursed be he.  
Likewise Gabriel Biel, 
●iel lection. 81.  Hoc Sacrificium in illis, pro quibus offertur, non praeexigit vitam Spiritualem in actu, sed in potentia etc. This Sacrifice in them, for whom it is offered, requireth not a spiritual (or godly) life in act, and in deed, but only in possibility. Neither is this against the saying of S. Augustine, Who will offer the Body of Christ, but only for them, that are the members of Christ? For thus we understand it, That the Oblation is made for the Members of Christ, when it is made for any, that may be the Members of Christ.  
And therefore Cardinal Caietan, notwithstanding that he had spoken against Doctor Luther in open Conference to the contrary, confesseth a general error therein in his time. For thus he writeth, 
Caietan. in Quodlib. Deusu Spiritualium▪ quaest. 3.  unde in hoc videtur Communis multorum Error, quòd putant, hoc Sacrificium ex solo Opere Operato habere certum meritum, vel certam satisfactionem, quae applicatur huic, vel illi: Wherefore herein appeareth the Common Error of many, that think, that this Sacrifice even of the work, that is wrought, hath a certain Merit, or a certain Satisfaction, that may be applied to this man, or that man.  
This of late years was the Schooledoctours Catholic meaning, touching these New Terms of their own inventing: which now M. harding, and his Fellows are feign, for shame, to colour over with some finer Uetnishe. Hereof, good Christian Reader, mayest thou judge, how aptly this Doctrine may stand with the Glory, and Cross of Christ.  
Now, touching these words, Oblation, and Sacrifice, with the show whereof M. harding thinketh it good skill, to das●e, and to abuse the e●es of the simple, First, where he saith, A Mortal man offereth up the Son of God in deed, and verily unto his Father, and that Christ Commanded such a Sacrifice to be made, He knoweth himself, it is, both a great untruth, and also a manifest, and a wilful blasphemy. And further, where he addeth, That the same Sacrifice so offered is available for the Dead unless there be some stop, or let in the Receiver, This is a very vain, and unadvised folly: For Children know, that the Dead can neither receive the Sacrament, nor make let, or stop against the receiving of the same. Therefore this addition might, have been better surveyed, ere it came abroad.  
In deed S. Augustine, having ●ccasion somewhat to touch the state of the Faithful departed, saith, that the Prayers of the living, being either ●oined with Almosededes, or made at the time of the holy Communion, at which time the Death of Christ is laid open before us, and therefore our mind the more inflamed to devotion, may us available for the Dead. How be it, S. Augustine herein compareth the Sacrifice of the Holy Communion, with the Sacrifice of almosegevinge, and in that behalf of relieving the Dead, maketh either equal with the other. But for this present, it is needless hereof to make farther treaty. For M. harding well knoweth, this is none of the Articles, we have now in question.  
But certain it is, that S. Augustine, neither here, nor else where, ever moved one word of Opus Operatum, that now so mightily is defended.   

M. harding. The .2. Division.  
But to speak of this matter more particularly, and more distinctly, the term, Mass, may be taken two ways. Either for the thing 
Mass taken 〈◊〉 ways.  itself, which is offered, or for the act of the Priest in offering of it. If it be taken for the thing itself, that is offered, which is the Body of Christ, and is in this respect of the 
* M. harding should have showed, what Scholastical Doctors have taken it thus: Otherwise it may seem untrue.  Scholastical Doctors called Opus Operatum: no man can justly deny, but that it removeth, 
● Cor. 6. & 7. Tit. 2. Apoc 14. ●●oan. 2. 〈◊〉. 3. cap. 〈◊〉 Roma●●.  and taketh away sin. 
All these allegations utterly condemn the work, that is supposed in the Mass.  For Christ in his Flesh crucified is our only Sacrifice, our only Price, our only Redemption, whereby he hath merited to us upon the Cross, and with the Price of his Blood hath bought the Remission of our Sins: and S. john saith, he is the propitiation for our sins. 
All these allegations utterly condemn the work, that is supposed in the Mass.  So Oecumenius saith, Caro Christi est propitiatorium nostrarum iniquitatum. The Flesh of Christ is the propitiation for our iniquities. And this not for that it is offered of the Priest in the Mass 
* The work of the Priest is propitiatory, albeit not specially.  specially, but for that he offered it once himself with shedding of his Blood upon the Cross for the redemption of al. Which Oblation done upon the Cross, is become a perpetual, and continual oblation, not in the same manner of offering, but in the same virtue, and power of the thing offered. 
Heb. 9  For since that time the same Body of Christ appearing always before the face of God in Heaven, presenteth and exhibiteth itself for our reconciliation: And likewise it is exhibited and offered (237) 
The .237. Untruth. For God never commanded the Priest, neither to say Mass, as it is now used, nor to offer up the Body of Christ.  by his own commandment here in earth in the Mass, where he is both Priest, and Sacrifice, offerer and oblation, verily and in deed, though in Mystery, and by way of commemoration, that thereby we may be made partakers of the reconciliation performed, applying the same unto us (so far as in this behalf man may apply) through Faith, and devotion, no less then if we saw with our eyes presently his Body hanging on the Cross before us, and streams of Blood issuing forth. And so it is a Sacrifice in very deed propitiatory, not for our act or work, but for his own work already done and accepted. To this only we must ascribe remission and removing of our Sins.   

The B. of Sarisburie.  
Here M. harding is driven to make wonderful hard shift, and to leave all the whole company of his Schooledoctours, and to go alone. The Mass, saith he, sometime signifieth the Body of Christ. Sometime, say you? And at what time? I beseech you. And, if at one time, why not at all times? what Ancient Doctor, or Holy Father ever told us this tale? But let us give M. harding leave to make somewhat of himself, and to uphold his strange Religion, with strange phrases, and Forms of speech. For he hopeth, that, what so ever he list to say, the ignorant people will believe him.  
But wherefore allegeth he not, either the Scriptures, or some Old Council, or some Ancient Doctor: at the least, some one, or other of his own Schooledoctours, Innocentius, Thomas, Scotus, Alexander, Henricus de Gandavo, Robertus de collo torto, or some other like in this behalf? Is there none of all these, that ever could understand, that the Mass is the Body of Christ? And must we needs believe M. harding in so strange a matter, without witness?  
verily if the Mass, according to this new Doctrine, be Christ's Body, and that verily, and in deed, without shift, or help of Figure, than was the Mass Borne of the Blissed Virgin: then was it Crucified: then was it Buried in the Grave. For all these things happened to the Body of Christ. Then who so ever denieth the Mass, denieth Christ's Body: and who so ever believeth Christ's Body, believeth the Mass. But what should M. harding do? A monstrous Doctrine requireth a monstrous kind of words.  
In deed, 
S. johan. 2. Hebrae. 10. johan. 1. Roman. 8. Hebrae. 7.  Christ's Body Crucified was the Price, and Propitiation for all our Sins. Christ with one Oblation hath made perfit for ever, all, that be Sanctified. For in his Flesh he was that Lamb of God, that hath taken away the Sins of the World. And now in the same Flesh he appeareth before God, and evermore entreateth for our Sins.  
But, M. harding, what is all this to your Mass? Who ever bade you, to Sacrifice Christ unto his Father? Who ever warranted you, that your Sacrifice, devised by yourselves, should be of the same virtue, and power, as you say, that was the Sacrifice of Christ himself upon his Cross? who ever told you, that your Sacrifice should be the Price, and Propitiation for the sins of the whole world? Or that Christ in your Mass should evermore appear before God, and entreat for us?  
But why add you farther this Special exception of yourself, And this, not for that, it is offered of the Priest in the Mass Specially? What needeth you with this so Special proviso, so finely to mince this matter? Why should you so Specially dishable, or discredit the Unblouddy Sacrifice of the Church? If the Flesh of Christ be not Specially available, for that, as you say, it is offered by the Priest, how then, being so offered, can it be propitiatory for our sins? If it be propitiatory in deed, and if the Priest offer up Christ unto his Father, and that in all respects of power, and Virtue, as effectual, and available, as that Christ himself offered upon the Cross, how then is it not Specially profitable for that, as you say, it is offered by the Priest? Ye should have brought some Daniel with you, to expound your dream: or some skilful Surveyor, to part tenors between Christ, and the Priest, and to limit each part Generally, and Specially his own right.  
O M. harding, what a miserable Doctrine is this? Remove only this vain show of strange Words, wherewith ye delight to astonne the simple: and the rest, that remaineth, is less, than nothing.   

M. harding. The .3. Division.  
If the term, Mass, be taken for the act of the Priest, in respect of any his only doing, it is not able to remove sin. For so we should make the Priest God's peer, and his act equal with the Passion of Christ, as our adversaries do unjustly slander us. Yet hath the Mass virtue, and effect in some degree, and is acceptable to God, by reason of the oblation of the Sacrifice, which in the Mass is done by the offerer, without respect had to Christ's institution, even for the faithful prayer and devotion of the party, that offereth, which the Schooledoctours term, ex opere operantis. For then the oblation seemeth to be most acceptable to God, when it is offered by some that is acceptable. Now the party that offereth, is of two sorts. The one offereth immediately, and personally: the other offereth mediately, or by mean of an other, and principally. The first is the Priest that consecrateth, offereth, and receiveth the Sacrament, who so doth these things in his own person, yet by God's authority, as none other in so offering is concurrent with him. The party, that offereth mediately or by mean of an other, and principally, is the Church militant, in whose person the Priest offereth, and whose minister he is in offering. For this is the Sacrifice of the whole Church. The first party that offereth, is not always acceptable to God, neither always pleaseth him, because oftentimes he is a Sinner. The second party that offereth, is evermore acceptable to God, because the Church is always Holy, beloved, and the only spouse of Christ. And in this respect the Mass is an acceptable service to God, Ex opere operantis, and is not without cause and reason called a Sacrifice Propitiatory, not for that it deserveth mercy at God's hand of itself, as Christ doth, who only is in that principal and special sort a Sacrifice Propitiatory: but for that it moveth God to give mercy, and remission of Sin already deserved by Christ. In this degree of a Sacrifice propitiatory, we may put Prayer, a contrite Harte, Almose, forgiving of our neighbour, etc. This may easily be proved by the holy Fathers.  
Origens' words be very plain: 
〈◊〉 levit. Homil. 13.  Si respicias ad illam commemorationem, de qua dicit Dominus, Hoc facite in meam commemorationem, invenies, quòd ista est commemoratio sola, quae propitium faciat Deum. If thou look to that commemoration, whereof our Lord saith, Do this in my Remembrance, or in commemoration of me: thou shalt find, that this is the only commemoration, that maketh God merciful. S. Augustine saith thus: 
Sermone 11. de Sanctis.  Nemo melitis praeter Martyres meruit ibi requiescere, ubi & hostia Christus est, & Sacerdos, scilicet, ut Propitiationem de oblatione hostiae consequantur. No man hath deserved better than the Martyrs 
* S. Augustine speaketh not of any Material Altar in Earth, but of the Spiritual Altar in Heaven.  to rest there, where Christ is both the Host, and the Priest, (238) 
The .238. Untruth, standing in untrue Construction. For S. Augustine saith, Vidi sub Ara Dei (non Corpo●a, se●.) ●●mas Sanctorum.  (he meaneth to be Buried under the Altar) to the intent they might attain Propitiation by the Oblation of the Host. But here to avoid prolixity in a matter not doubtful, I leave a number of places whereby it may be evidently proved, that the Mass is a Sacrifice propitiatory in this degree of propitiation, both for the Quick and the Dead, the same not being specially denied by purpor●e of this Article. Thus we have declared, as we might superficially treating of this Article, that the Mass is a Sacrifice Propitiatory both Ex Opere operato, that is, through the merit of Christ's Body that suffered on the Cross, which is here Opus Operatum, and is by Christ through the ministery of the Priest in the Mass offered, Truly, but in Mystery, and also Ex opere operant, that is, through the doing of the Priest, if he have the Grace of God, and so be acceptable, but in a far lower degree of Propitiation, which is called Opus operans, or Opus operantis. And this is the doctrine of the Church, touching the valour of the Mass Ex Opere Operato, whereby no part of Christ's Glory is impaired.   

The B. of Sarisburie.  
touching the worthiness of the Priest, which they call Opus Operantis, it appeareth, M. harding could partly be contented to make it equal with the Sacrifice of Christ, were it not, that it should seem too great presumption. For thus he saith, So we should make the Priest God's pier, and his act equal with the Passion of Christ. 
Thom. in. 4. Sen. dist. 14.  And therefore they say, A wicked priests Mass is as good, and as meritorious in this respect, as a good priests Mass: for that the worthiness of the work hangeth nothing of the worthiness of the Priest. 
Gerson contra Floret. li. 4.   
notwithstanding S. Jerome seemeth to say far otherwise: 
Summa Angel. in Missa.  Impir agunt in Legem Christi, putantes Eucharistiam imprecantis verba facere, non vitam: They do wickedly against the Law of Christ, 
Hierony. in tertium caput Zophoniae.  thinking, it is not the Life, but the Word of the Minister, that maketh the Sacrament. And likewise Iren●us saith, Sacrificia non sanctificant hominem, sed Conscientia eius, qui offered, sanctificat Sacrificium, pura existens: 
Ir●n. c. li. 4. c. 34.  The Sacrifice doth not sanctify the Man, but the Conscience of the Priest being upright, and pure, doth sanctify the Sacrifice. In like manner Gabriel Biel his own Doctor saith, 
Biel Lection. 26.  Videant, ne, si peccato obnoxij offerant, ●it illorum Oblatio, quasi eius, qui victimat filium in conspectu Patris, néue rursus Crucifigant Filium Dei: Let them take heed, least if they Sacrifice, being in Sin, their Oblation be like unto the Oblation of him, that slayeth the Child in the sight of the Father: and least they Crucify again the Son of God. verily of wicked priests God saith, 
Malachi. 2.  Maledicam benedictionibus vestris: That you Bliss, I will Curse.  
touching S. Augustine, and Origen, that here are brought in for a countenance, if these Ancient Holy Fathers were now alive, they would blush to hear their tales thus reported. Origens' words, if it might have pleased M. harding, to have laid them out whole, and at large without clippinge, as he found them, both would have been clear, and plain in themself, and also would have soon shaken down all this whole frame of Opus Operatum.  
For he neither speaketh of the Mass, neither promiseth Remission of Sins for any thing, that is done in the Mass: but only, and wholly for the Sacrifice of Christ's Body upon the Crosse. His words be these, Si redeas ad illum Panem, qui de Coelo descendit, & dat huic mundo vitam, illum Panem propositionis, hoc est, Christum ipsum, quem proposuit Deus propitiationem per Fidem in Sanguine eius: & si respicias ad illam Commemorationem, de qua dicit Dominus, Hoc facite ad meam Commemorationem, invenies, quòd ista est Commemoratio sola, quae propitium faciat hominibus Deum: If thou turn to that Bread, that came down from Heaven, and giveth life to this world, I mean that Shewebreade, that is, Christ himself, whom God hath appointed to be a Propitiation by Faith in his Blood: and if thou behold that Remembrance, whereof the Lord saith, Do this in Remembrance of me, thou shalt find, that it is this Remembrance only (that is to say, The Body of Christ Crucified, and the price of his Blood thus Remembered) that maketh God merciful unto men. Now let M. harding indifferently judge, whether these words be likely to prove his Opus Operatum, or any other thing belonging unto his Mass.  
The place of S. Augustine is yet much plainer. For, as he toucheth none of all these M. hardings fantasies, so he speaketh only of the Innocentes, and Blissed Martyrs, that were slain only for the Testimony of Christ, Whose Souls, 
Augustin. De Sanctis Sermon. 11.  S. john saith, lie underneath the Altar of God, not in Earth, as M. harding fancieth, but in Heaven. For thus he writeth, Vidi sub Ara Dei animas occisorum propter Verbum Dei, & propter Testimonium jesu, etc. I saw under the Altar of God (in Heaven) the Souls of them, that were slain for God's Word, and for the Testimony of jesus. 
Apocalyp. 6.  What thing is there, either more reverend, or more Honourable, then to reaste under that Altar (in Heaven) in which Sacrifices are made, and Oblations are offered unto God, and wherein (no mortal man, but) the Lord himself is the Priest? For so it is written, Thou art a Priest for ever, after the Order of Melchisedek. It is right, (not that the Bodies, but) that the Souls of the just should remain under the Altar: because that upon that Altar (in Heaven) Christ's Body is offered. And well it is, that just men do there require revengeance of their Blood, where as Christ's Blood for sinners is poured out.  
Immediately after this, he intermeddleth somewhat touching Altars, or Communion Tables in the Earth. For thus he addeth further, Conuenienter igitur, & quasi pro quodam Consortio ibi Martyribus Sepultura decreta est, ubi Mors Domini quotidiè celebratur etc. Therefore upon good discretion, and in some token of Fellowship, Martyrs burials are appointed in that place (here in Earth) where the lords Death is daily remembered: As the Lord himself saith, As often, as ye shall do these things, ye shall set forth my Death, until I come. I mean, that they, that died for the lords Death, may reaste under the Mystery of his Sacrament.  
After this he returneth again to the Souls of the Blissed Martyrs, under the Altar in Heaven. Legimus plaerósque justorum Abrahae sinibus refoveri etc. We read, saith S. Augustine, that many just men are refreashed in Abraham's bosom: and that many are in the pleasures of Paradise. Yet noman deserved better than the Martyrs, to reaste there (in Heaven) where as Christ is both the Sacrifice, and the Priest. I mean, that they may enjoy God's favour by the offering of that Sacrifice, and may receive the blissing, and ministery of that Priest.  
Hereby it is plain, that S. Augustine speaketh of Heaven: and not of Earth, nor of Purgatory: Of the Souls received above: and not of the Bodies buried beneath. For all these things S. john by Revelation saw in Heaven. And for proof hereof, S. Augustine addeth further: Inter coeteros igitur Martyrs, quos sub Ara Dei consistere praedicamus, etiam beatas illas Infantum lactentium pro Christo pri●itias Martyrum laudemus: Therefore amongst the rest of the Martyrs, whom we say to be under the Altar of God (in Heaven) let us commend those blessed first fruits of sucking Infants, that were Martyrs for Christ.  
This is S. Augustine's plain, and undoubted meaning. But M. harding to serve his turn, is feign, of Souls, to make Bodies: of Joy, to make Pain: and of Heaven, to make Purgatory. And yet in all this great a do, findeth, neither Opus Operatum, nor his Mass. Thus is it lawful for these men, to carry about, and to use their Readers.  
touching the substance of this Doctrine, which M. harding now at last upon better advise seemeth in some part to mislike, notwithstanding it were not long sithence generally received, both in schools, and Churches, and counted Catholic, 
Origen. in Matthae. ca 15.  Origen that Ancient learned Father writeth thus: Quod sanctificatur per Verbum Dei, & per Obsecrationem, non s●apte natura sanctificat utentem. Nam id si esset, sanctificaret etiam illum, qui comedit indignè Domino: The thing, that is Sanctified by the Word of God, and by prayer, of his own Nature (or Ex Opere Operato) Sanctifieth not him, that useth it. For otherwise it should sanctify him, that eateth unworthily of the Lord.  
Again he saith: 
Origen. in Matthae. tractar. 25.  Assiduitas Communicationis, & alia similia, non ipsae sunt justitiae, sed conditurae habentur justitiarum. Res autem Spirituales, quae ex se ipsis justitiae sunt, dicuntur judicium, Misericordia, & Fides: The often using of the Communion, and other like things, be not righteousness itself, (of itself, or of the work, that there is wrought) but only the seasoning, and setting forth of righteousness. But the Spiritual things, which be righteousness itself, are called judgement, Mercy, and Faith.  
So S. Jerome, 
Hieronym. 1. Corin. 10.  Ne quis confidat in eo solo, quòd Baptizatus est: aut in esca Spirituali, vel potu putet, Deum sibi parcere, si peccaverit: Let noman presume of this thing only, that he is baptized: nor let him think, that God for receiving the Spiritual Meat, or drinking the Spiritual Cup (Ex Opere Operato) will pardon him, if he offend.  
So S. Augustine, 
Augustin. in johan. tracta. 80.  Non ait, Mundi estis propter Baptisma, quo loti estis: sed propter Verbum, quod locutus sum vobis: Christ saith not, Ye are Clean for the Baptisms sake, wherewith ye are washed: but for the Words sake, that I have spoken unto you. 
Augustin. in johan. tracta. 10.  And again, Foelix venture, qui te portavit etc. Blissed is that womb, that bore thee. But Christ answered, Nay, Blissed be they, that hear the Word of God, and keep the same: That is to say, My Mother, whom ye call Blissed, thereof is Blissed, for that she keepeth the Word of God.  
Likewise again, 
August. De Sancta Virginitate.  Materna propinquitas nihil Matri profuisset, nisi Foelicius Christum in cord, quàm in Carne gestasset: The nearness of Mother's Blood should have profited Christ's Mother nothing at all, unless she had more blissedly carried Christ in her Heart, then in her Body.  
verily to ascribe Felicity, or Remission of Sin, which is the Inward Work of the Holy Ghost, unto any manner Outward Action what so ever, it is a Superstitious, a gross, and a jewish error.  
Origen of the Sacrament of Circumcision writeth thus: 
Origen. in Lucam, Homil. 5.  Circuncisionis nisi reddatur ratio, nutus tantùm est Circuncisio, & opus mutum: Unless there be a reason yielded of the meaning of Circumcision, it is but an Outward Show, and a dumb labour, and availeth nothing.  
And touching the use, and order of the Holy Mysteries, Christ saith not, Do this, for Remission of your Sins: but, Do this in my Remembrance.  
The Only, and everlasting Sacrifice for Sin, is the Son of God Crucified upon the Crosse. He sitteth now in the Nature, and Substance of our Flesh, at the Right Hand of his Father, and evermore maketh intercession for us: and is the only Sacrifice, and Propitiation for our Sins.  
What so ever Doctrine is contrary to this Doctrine, is Wicked, and Blasphemous, and, as M. harding hath confessed, injurious to the Glory, and Cross of Christ.  
FINIS.    

THE XXI. ARTICLE, OF LORD, AND God.  

The B. of Sarisburie.  
Or, that then any Christian man called the Sacrament his Lord, and God.   

M. harding. The .1. Division.  
This word Sacrament (as is declared before) is of the Fathers taken two ways (239) 
The .239. Untruth. For the only outward Forms were never called th● Sacrament, or Christ's Body, by any of all the Ancient Fathers.  Either for the only outward forms of Bread, 
Sacrament two ways taken.  and Wine, which are the holy Sign of the very Body, and Blood of Christ present, and under them contained: Or for the whole substance of the Sacrament, as it consisteth of the outward forms, and also of the very Body, and Blood of Christ (240) 
The .240. Untruth, standing in untrue exposition. For this was not these Father's meaning.  verily Present, 
In sentent. Prosper●. De Conse. Dist. ●. li. 4. c. 34.  (240) which S. Augustine calleth the Invisible grace, and the thing of the Sacrament. (240) And Ireneus calleth it, Rem Coelestem, the Heavenly thing, as that other, Rem Terrenam, the Earthly thing. Taken the first way, (As among the learned Fathers it was never, taken) No Christian man ever honoured it with the name of Lord and God. For that were plain Idolatry, to attribute the name of the Creator, to the Creature. But taken in the second signification, (As no Ancient Father ever took it) It hath always of Christian people, and of the learned Fathers of the Church, been called by the name of Lord, and God. And of right so ought it to be, for else were it impiety, and a denial of God, not to call Christ the Son of God, by the name of Lord, and God, who is not only in truth of Flesh, and Blood in the Sacrament, after which manner he is there, Ex Vi Sacramenti, but also the inseparable conjunction of both Natures in unity of person, Ex necessaria concomitantia, Whole Christ, God and man. That the holy Fathers called the Sacrament taken in this sense, Lord and God, I might prove it by many places: the rehearsal of a few may serve for many. 
In diversos evangelii locos, Homil. 5.  Origen in a Homily speaking reverently of this blessed Sacrament, saith, that when a man receiveth it, our Lord entereth under his roof, and exhorteth him that shall receive it, to humble himself, and to say (241) 
The .241. Untruth. For Origen saith not▪ Unto it.  unto it: Domine non sum dignus, ut intres sub tectum meum, I Lord am not worthy that thou enter under my Roof.   

The B. of Sarisburie.  
Who so ever erreth in this Article, committeth Idolatry, and giveth God's honour to a corruptible creature, that is no God. Therefore it behoved M. harding, herein to leave his gheasses, and to allege none, but good, substantial, and weighty reasons: and that, so much the more, for that none of the Old Catholic Fathers ever, either erected Temples, or Proclaimed Holy Days in the name of the Sacrament, or ever willed the People to adore it, as the Maker of Heaven, and Earth: or to believe in it, or to call it God.  
This notwithstanding, the reasons, that M. Harding hath here found out, are so slender, & so simple, & guilefully, and untruly gathered, that his friends of that side may happili suspect, he hath used some collusion, to betray their cause. But to take away occasion of cavil, first we steadfastly believe, & plainly confess, that Christ is the Son of God, 
1. johan. ●.  Very God, of Very God: That he is the True God, and life everlasting: That he is God Blissed for ever: and that, Who so ever trusteth in him, shall never be confounded. And we utterly detest, and accurse the Arians, the Nestorians, the Photinians, and all other like Heretics, that either have taught, or any way do teach the contrary. Neither is this question moved of Christ himself, unto whom, we know, all manner godly Reverence, & honour is be we, but only of the Mystical Bread, which, by the witness of the Catholic learned Fathers, is not Christ himself, but only a Sacrament of Christ. Which Sacrament, Ireneus saith, standeth of two things, the one Earthly, the other Heavenly: not, that the one is Really lapped up, or shut within the other, wherein resteth M. hardings error: 
Chrysostom. in Matthae. hom. 83.  but, that, as Chrysostom saith, The one is Sensible, the other Intelligible: as it is also in the Sacrament of Baptism: Or, that, as S. Augustine saith, 
Augustin. contra Ad●mantum cap. 12.  The one part is the Sign, the other the thing Signified: Or, that, as Tertullian saith, The one part is the Figure, the other the thing Figured.  
The Sacrament is the earthily thing: Christ's Body is the Heavenly thing. 
Tertullian. contra Marcionem lib. 4.  The Sacrament is Corruptible: Christ's Body is Glorious. The Sacrament is laid upon the Table: Christ's Body is in Heaven. The Sacrament is received into our Bodies: Christ's Body is only received into our Souls.  
For manifest proof of this difference, S. Augustine writeth thus: Huius rei Sacramentum alicubi quotidi●, alicubi certis interuallis dierum in Dominico praeparatur, 
Augustin. in johan. tracta. 26.  & de Mensa Dominica sumitur, quibusdam ad vitam, quibusdam ad exitium: Res verò ipsa, cuius est Sacramentum, omni homini ad vitam, nulli ad exitium, quicunque eius particeps fuerit: The Sacrament of the Body of Christ is prepared in the Church, in some places every day, in some places upon certain days: and is received from the lords Table, of some unto life, of some unto Condemnation. But the thing itself, (that is, the Body of Christ, being in Heaven) whereof it is a Sacrament, is received of everyman unto life, and of noman to Condemnation: who so ever be partaker of it.  
Again he saith, 
De Con. Dis. 2. Qui discordat.  Qui non mane● in Christo, etc. He that abideth not in Christ, nor hath Christ abiding in him, doubtless he eateth not his Flesh, not drinketh his Blood, notwithstanding he Eat, and Drink the Sacrament of so great a thing unto his judgement. By these few examples it is plain, that the Sacrament of Christ's Body is one thing, and Christ's Body itself is an other thing: and that in Common, and natural manner of speech neither is Christ's Body, the Sacrament: nor the Sacrament, Christ's Body.  
By these words of Ireneus, M. harding, as he hath no manner likelihood to prove, that he séekethe for, so he utterly overthroweth his whole fantasy of Transubstantiation. For Ireneus calleth the earthily part of the Sacrament, not the Forms, and Accidents, as M. harding imaginethe, but the very Substance, and Nature of the Bread, and that such Bread, as increasethe, and nourrishethe the Substance of our Flesh. 
●●enae. lib. 5.  For so he writeth, Ex quibus augetur & consistit Carnis nostra Substantia.  
But Origen teacheth us, when we receive the Sacrament, to say, Domme, non sum dignus, Therefore, saith M. harding, the Sacrament was called Lord, and God. Alas, what a miserable case is this, that cannot possibly stand without falsifying, and Mayminge of the holy Fathers? Of the Falsi●ieinge, afterward. But touching the Mayminge, and mangling of these words of Origen, if it might have pleased M. harding, to have reported them whole, as he found them, there had been no manner cause of doubt.  
For thus the words lie: Intrat etiam nunc Dominus sub tectum Credentium duplici Figura, vel more, etc. Even now the Lord entereth under the roof of the Faithful, by two sundry ways. For even now, when the Holy, and Godly Bishops enter into your house, than through them the Lord entereth. And be thou persuaded, as if thou receivedst the Lord himself. And when thou receivest that Holy Meat, and that uncorruptible Banquet, the Lord entret under thy roof.  
Our Lord (saith Origen) entereth under our roof, both when we receive a Holy man, and also when we receive the Holy Sacrament. And as Christ entereth into us by the one, so doth he also enter into us by the other. So saith the same learned Father writing upon the Gospel of S. Matthew: 
Origen. in Mat●hae. homil. 35.  Qui Discipulos Christi tradit, ipsum Christum tradit: Who so betrayeth the Disciples of Christ, betrayeth Christ himself. Now, if M. harding will say by force of these words, that Christ entereth Really, and Substantially into our mouths, then must he also say, that Christ likewise entereth Really, and Substantially into our material houses.  
But for full Resolution hereof, S. Ambrose saith, That the Body of Christ itself entereth not into our Bodies. Thus ●e writeth: Non iste Panis, 
De Con dist. 2. Non is●e.  qui vadit in ventrem: sed Panis Vitae aeternae, qui animae nostrae substantiam fulcit. Christ's Body is not the Bread, that entereth into our belly: but the Bread of everlasting life, that feedeth the Substance of our Soul. And therefore S. Cyprian saith, 
Cyprian. De Coena Domini. Origen. in diver evang. locos homil. 5.  The Body of Christ is the meat of our Soul, not the meat of our Body▪ For this cause Origen himself in the self same Homily saith thus, Domine, non sum dignus, ut intres sub ●ectum meum. Sed tantùm dic verbo: tantùm veni Verbo. Verbum est aspectus tuus▪ Lord, I am not worthy, that thou shouldest enter under my roof. But only speak the word: Only come by thy word: thy word is thy sight. Again he saith, 
Origen. in diver evang. loco● hom. 1.  Per Euangelistarum prae dicationem: per sui Corporis Sacramentum: per gloriosae Crucis Signaculum nobiscum Deus, & ad nos, & in nobis: God is with us, and cometh to us, and is within us, by the preaching of the Evangelists: by the Sacrament of his Body: and by the Sign of the glorious Crosse. Likewise again, Fideles credunt Aduentum Verbi, 
Origen. in diver evang. loco● hom. 2.  & libenter recipiunt Dominum suum: The faithful believe the coming of the Word, and gladly receive their Lord.  
So saith S. Augustine, Sancti, qui sunt in Ecclesiâ, accipiunt Christum in manu, & in front: The holy men, that be in the Church, receive Christ in their hand, 
Augustin. in Apocalyp. Serm. 11. Tertullian. De Poenitentia.  and in their forehead. So likewise Tertullian, Cùm te ad fratrum genua protendis, Christum contrectas: When thou fallest down, to touch thy brethren's knees, thou touchest Christ.  
Thus is Christ Touched: thus is Christ Received: thus is Christ Present: thus Christ Entereth under our roof. As Christ entereth into us by a Godly Minister, by his Word, by the Sacrament of Baptism, by the Cross, and by the Poor, even so he entereth into us by the Sacrament of his Body, and Blood: ●uen so, I say, & none other wise. And at every such entering of Christ we ought to say: O Lord, I am not worthy, that thou I shouldest enter under my roof.  
Now, if these words be sufficient to prove, that the Sacrament was called Lord, and God, then are the likewise sufficient to prove, that the Water of Baptism, that the Word of God, that a Cross drawn in the forehead, and that a godly Bishop, or Minister was called Lord, and God.  
Here also appeareth a great untruth in M. hardings Translation. For, where as Origen saith, Et tu ergo humilians te●psum etc. And thou therefore humbling thee self, follow this Centurion, and say, Lord, I am not worthy, that thou shouldest enter under my roof, meaning thereby, that we ought to humble our selves unto Christ, & to say unto him, Lord, I am not worthy etc. M. harding thought it better coming to corrupt the place, & to Translate, It, in steed of, Him. For thus he writeth, Origen exhorteth him, that shall receive, It, to humble himself, and to say, unto, It, Lord I am not worthy etc. And so by open fraud, and by falsifieing his Authors words, without fear, or blushing, he teacheth God's people to worship a Creature in steed of God.   

M. harding. The .2. Division.  
S. Cyprian in Sermone de Lapsis, telleth, how a man, who had denied God in time of persecution, having notwithstanding (the Sacrifice by the Priest done) privily with others received the Sacrament, not being able to eat it, nor to handle it, opening his hands, found that he bore ashes. Where he addeth these words, Documento unius ostensum est, Dominum recedere cùm negatur. By this example of one man it is showed, that our Lord departeth away, when ●e is denied.   

The B. of Sarisburie.  
This guess hangeth not of S. Cyprians words, but of M. hardings Exposition. For S. Cyprian calleth the Sacrament, neither Lord, nor God. The man, that he speaketh of, having denied God in time of persequ●tion, and nevertheless afterwards receiving the Holy Communion among other Christians, opened his hand, and found the Sacrament turned into ashes. By this Miracle, saith S. Cyprian, We are taught to understand, that God, when he is denied, departeth from us.  
I trow, M. harding will not say, That the Sacrament had ever denied God: and yet by his exposition, God was departed, and gone from it: nor will he say, that this man had denied the Sacrament: For he came amongst others, to receive the Sacrament. But he had dissembled, and forsaken God: and therefore God had likewise forsaken him: and in token thereof he caused the Sacrament to mulder into ashes in his hands.  
So S. Augustine, 
August. contra Epist. Parmenia ni● li. 2. ca 13.  speaking of the Sacrament of Baptism, and of the order of Priesthood, saith thus: Si Sancta malos fugiant, utrunque fugiat: If these Holy things (Baptism, and Priesthood) flee from ill men, let them both flee from them, as well the one, as the other.  
Prosper saith, 
Prosper. Senten. 1●3.  Non locorum interuallis, vel acceditur ad Deum, vel a Deo disceditur: Similitudo facit proximum, dissimilitudo longinquum: We neither come to God, nor go from God by distance of places. The Likeness of mind maketh us near: the Unlikeness removeth us far of.  
When one Deuterius an Arian Bishop would have baptized a man after his blasphemous sort, 
Paulus Diacon. li. 15. in histor. De Anastasio. Socrat. li. 7. ca 17.  suddenly the water was sunken away, and the font stood dry. The like story is uttered also by Socrates, & by others. This Miracle was likewise a token, that God, when he is denied, departeth from us.  
Yet may not M. harding conclude hereof, that the Water of Baptism was therefore called Lord, and God.   

M. harding. The .3. Division.  
The same S. Cyprian in the exposition of the Pater nost●r, declaring the fourth petition of it, ●●ue us this day our daily Bread, understandeth it to contain a desire of the holy Communion in this Blessed Sacrament, and saith, Ideo Panem nostrum, id est, Christum dari nobis quotidie petimus, ut qui in Christo manemus, & vi●imus, à sanctificatione, & corpore eius non recedamus. Therefore we ask our daily Bread, that is to say, Christ, to be given unto us, that we▪ which abide and live in Christ depart not from the state of holiness, and Communion of his Body. (242) 
The .242. Untruth. For S. Cyprian calleth not the Sacrament Christ: but only saith, Christ is the Bread, or food by whom we live.  Here S. Cyprian calleth the Sacrament Christ, as he is in deed there present really, so as in the place alleged before he calleth it Lord. And, I ween, our adversaries will imbar the Sacrament of the name of Christ, no less then of the name of Lord, or God, unless they make less of Christ, then of Lord, and God.   

The B. of Sarisburie.  
Here M. harding avoucheth three sundry untruths with one breath. For S. Cyprian neither in these words calleth the Sacrament Christ, nor in the words before calleth it Lord, nor anywhere ever said, that Christ's Body is Really present in the Sacrament: Untruethes should not so rifely flow from a good Divine.  
It is true, that S. Cyprian saith, That Christ is our Bread, even the same Bread, that came from Heaven, and giveth life to the world: which Bread, who so ever eateth, shall live for ever. 
Basil. in psal. 44.  So saith S. Basile, Christ is called our Life, our Way, our Bread, our Vine, our Light, our sword. Which words must be taken, not grossly, nor according to that soundeth in the Letter, but of a Mystical, and Spiritual meaning. Therefore as Christ is our Spiritual sword, our Spiritual Light, our Spiritual vine, our Spiritual way, and our Spiritual Life, so is he also our Spiritual Bread. Origen saith, Ne mireris, quòd Verbum Dei Caro dicitur: 
Origen. in E●o. homi. 7.  nam & Panis, & Lac, & Olera dicitur: & pro mensura credentium, vel possibilitate sumentium diversè nominatur. Marvel not, that the Word of God is called Flesh: For it is also called Bread, and Milk, and Herbs: and according to the measure of the Believers, or possibility of the Receivers, it is diversly named.  
verily, S. Cyprian saith not, neither that the Sacrament is Christ, nor that Christ is the Sacrament. Therefore, where as M. harding would reason thus, Christ is the Bread of Life: Ergo, The Sacrament is our Lord, and God: he seemeth to presume over boldly of his Logic.   

M. harding. The .4. Division.  
Verily this holy Martyr acknowledgeth this Sacrament not for Lord, and Christ only, but (243) 
The. 243. Untruth. For. S. Cyprian saith not, The Sacrament● is God: but only showeth, that God with his power is assistant unto the Sacrament, as also to the Sacrament of Baptism.  also for God, by these words in his Sermon De Coena Domini: Sicut in persona Christi Humanitas videbatur, & latebat Divinitas, ita Sacramento visibili ineffabiliter Divina se infudit Essentia. As in the Person of Christ, the manhood was seen, and the Godhead was hidden, so the Divine Essence (or Substance of God) hath infused it into the visible Sacrament unspeakably.   

The B. of Sarisburie.  
Here is an other proper kind of proof, even like the rest. O holy Cyprian, if thy manner of speaking were not known, the Simple might easily be deceived. I grant, here is a great Amplification, and Majesty of words, such as the holy Fathers have much delighted to use in their Sermons to the People, but Specially entreating of the Sacraments. S. Ambrose saith, 
Ambros. De Sacramen. li. 1. c. 3.  Sacerdos precem facit, etc. The Priest maketh his Prayer, to sanctify the font, and that the Presence of the whole Trinity may be in it.  
Tertullian saith, The holy Ghost cometh down from Heaven, 
Tertull. De Baptismo.  and resteth upon the Water of Baptism, and sanctifieth it of himself.  
Even thus S. Cyprian saith, The Divine Substance infuseth itself unspeakably into the Visible Sacrament: None otherwise, then as the Holy Ghost, or the whole Blissed Trinity infuseth itself into the Water of Baptism.  
Paulinus seemeth to write much agreeably to these words of S. Cyprian: 
Sanctus in hunc Coelo descendit Spiritus amnem: 
 Coelestique Sacras font maritat Aquas. 
 Concipit unda Deum.   
The Holy Ghost into this Water cometh down from Heaven: And joineth the Heavenly Waters, and these Waters both in one. Then the font receiveth God.  
What can be spoken with greater Majesty? Then, saith he, the Water, or the font receiveth God.  
If M. harding out of these words of S. Cyprian, be able by this simple guess to prove, that the Sacramental Bread was called Lord, and God, then by the like guess, and the like words of Tertullian, S. Ambrose, & Paulinus, he may also prove, that the Water of Baptism was likewise called Lord, and God. For the form, and manner of speech is all one.  
But these, and other like Phrases be usual, 
Augustin. De Baptismo contra Donatistas', lib. 3. cap. 10.  and ordinary among the Ancient learned Fathers. S. Augustine writeth thus: Baptismi Sanctitas pollui non potest: & Sacramento suo Divina Virtus assistit: The Holiness of Baptism cannot be defiled. The Heavenly power is assistant unto the Sacrament. And again, Deus adest Sacramentis, & verbis suis: God is Present with his Words, 
Augustin. De Baptismo contra Donat. li. 5. c. 19  and Sacraments.  
Likewise S. Cyprian, touching the hallowing of the Oil, writeth thus: In Sacramentis Virtus Divina potentiùs operatur. Adest Veritas Signo, & Spiritus Sacramento: In Sacraments the Heavenly Power worketh mightily. 
Cyprian de Vnctione Chrismatis.  The Truth is Present with the Sign, and the Holy Ghost is Present with the Sacrament.  
All these words of the holy Fathers notwithstanding, I think, M. Harding will not call, neither the Water of Baptism, nor the Oil hallowed, Lord, and God.   

M. harding. The .5. Division.  
(244) 
The 244. Untruth. For Chrysostom saith not, The Sacrament is God: but contrariwise saith, Quid Significat Panis? And answereth, Corpus Christi.  Chrysostom doubteth not to call the Sacrament God in this plain saying. 
In Priorem ad Corin. hom. 24.  Nolimus obsecro, nolimus impudentes nos ipsos interimere: sed cum honore & munditia ad Deum accedamus, & quando id propositum videris, dic ●ecum: Propter hoc corpus non amplius terra, & cinis ego sum: non amplius captiuus, sed liber. Let us not, let us not for God's sake, be so shameless, as to kill ourselves (by unworthy receiving of the Sacrament) but with reverence, and cleanness let us come to God. And when thou seest the Sacrament set forth, say thus with thyself: by reason of this Body, I am not more earth and ashes, no more captive, but free.   

The B. of Sarisburie.  
Chrysostom, saith M. harding, calleth the Sacrament God by plain words. First, Chrysostom calleth not the Sacrament God by any manner, or kind of words. Therefore we may by plain words, and boldly say, M. harding here hath uttered an other great untruth.  
But Chrysostom entreating of the Holy Communion, saith unto the people, Accedamus ad Deum, Let us come unto God. Here (saith M. harding) the Sacrament by these words is called God. O, when will these men deal plainly, and simply with their Readers? M. harding knoweth full well, that he much abuseth this good Old Father, and reporteth of him, that he never thought. He knoweth, that we come to God, not by travail of Body, or by shifting of places, but by inclining, and bending our hearts unto God. So S. Paul saith, Let us go with boldness to the Throne of Grace. 
Hebrae. 4.   
S. Augustine speaking of the Sacrament of Baptism, 
August. De peccatorum merit. & Remiss. li. 1. ca 18.  agreeth fully with these words of Chrysostom: Ad Medicum Christum, hoc est, ad percipiendum Sacramentum Salutis A●ternae portantur: Children are carried unto Christ the Physician, that is to say, to receive (Baptism, which is) the Sacrament of everlasting Salvation. By these plain words of S. Augustine it appeareth, that Coming to Baptism, is Coming to Christ. Yet may not M. harding conclude thereof, that the Water of Baptism was called Christ.  
Our Coming unto Christ, 
August. Aduersus judaeos ca 1.  is believing in Christ. S. Augustine saith, Quid est, Accedite, nisi, Credit? Accedite ad eum, qui in vestris auribus praedicatur.  
Accedite ad eum, qui ante oculos vestros glorificatur. Ambulando non laborabitis. Ibi enim Acceditis, ubi Creditis. What is, Come, but, Believe? Come unto him, that is preached in your ears. Come unto him, that is glorified before your eyes. Ye shall have no pain in going. For there ye Come, where ye Believe.  
So Chrysostom, 
Chrysost. hom. 12 De Mul●ere Cananaea.  Nunquid longè est a te Deus, ut vadas ad locum aliquem? Non includitur loco: sed semper est in proximo: Is God far away from thee, that thou shouldest need to remove to some place, to come unto him? God is not contained in any place: but is evermore at hand.  
Likewise saith Nazianzene, 
Nazianzen. De ●oenitentia.  Accede fidens ad Christum: Riga pedes eius: Come boldly unto Christ, and wash his feet. Therefore S. Augustine saith, Accedant ad jesum, 
Augustin. contra Faust. li. 33. ca 1.  non Carne, sed cord: non Corporis Praesentia, sed Fidei Potentia: Let them come unto jesus, not with their Flesh, but with their Heart: not by Presence of Body, but by the power of Faith.  
Thus we come unto Christ in Baptism, in God's Word, in the Sermon, and in the Holy Communion: not by moving of the Body, or changing of places: but by the Devotion of the heart, and travail of the mind.  
Now, that the Reader himself may see some part of M. hardings courteous dealing in this behalf, it shall not be amiss, briefly to touch certain other words of Chrysostom, that immediately went before: by which words he seemeth of purpose to teach us, where we ought to seek for Christ, and by what ways, and means we may come unto him.  
His words be these, Aquilae in hac vita facti ad ipsum Coelum evolemus, & caet. Being made Eagles in this life, let us flee up into Heaven, or rather above the Heavens. For where as the Carcase is, there are the Eagles. The Carcase is our lords Body in respect of his Death. But he calleth us Eagles, to show us, that, who so will come near to that Body, must mount on high, and have no dealing with the Earth, nor to bow downward, or to creep beneath, but ever to soar aloft, and to behold the Son of justice, and to have a quick eye in our heart.  
Thus S. Chrysostom teacheth us, both where Christ resteth in the Glory of his Father: and by what means we may come unto him: and with what eyes we may behold him. Then having thus advanced our minds into Heaven, he saith, Propter hoc Corpus, etc. For this Body's sake, (that I see at the Right hand of God) I am ●omore a prisoner, I am no longer dust, and ashes. touching the Sacrament, by these most plain words he calleth it Bread. For thus he saith, even in the same Homily, Quid significat Panis? Corpus Christi: What doth the Bread (of the Sacrament) Signify? He answereth, The Body of Christ. He saith not, The Bread is Christ: But, The Bread Signifieth the Body of Christ.  
Yet notwithstanding, M. harding saith, that these words, Accedamus ad Deum, import as much, as, Let us come to the Sacrament, And thereof imagineth, that the Sacrament by plain words is called God. But in deed that Holy Father by these words carrieth us so far above M. hardings God, as the Spirit is above the Body, or as Heaven is above the Earth. For he teacheth us to come to Christ's Body, not as lying presently before our eyes, but as being in the Glory of God in Heaven.   

M. harding. The .6. Division.  
And lest this sense taken of Chrysostom should seem over strange, this place of S. Ambrose, who lived in the same time, and agreeth with him thoroughly in doctrine, may seem to lead us to the same. 
De ijs qui ●ysterijs ●itiantur, ●●p. 9  Quid edamus, quid bibamus, alibi tibi per Prophetam Spiritus Sanctus expressit, dicens: Gustate, & videte, quoniam suavis est Dominus, beatus vir qui sperat in eo: In illo Sacramento Christus est, quia Corpus est Christi. What we ought to eat, and what we ought to drink, the Holy Ghost hath expressed by the Prophet in an other place, saying: Taste, and see, 
Psalm. 33. 〈◊〉 collecta●eis in. 10. 〈◊〉. prioris ad Corint.  how that our Lord is sweet, blessed is the man that trusteth in him. In that Sacrament is Christ, because there is the Body of Christ. Here S. Ambrose (245) 
The .245. Untruth. For S. Ambrose applieth these words unto Christ himself, and not unto the Sacrament.  referring those words of the Psalm to the Sacrament, calleth it Lord, and that Lord, in whom the man that trusteth, is blessed, who is God.   

The B. of Sarisburie.  
To say, that Christ is either in the Scriptures, or in the Manna, or in the Sacrament of Baptism, or in the Sacrament of his Body, it is not new Phrase, or manner of speech, but commonly used of the Ancient Fathers. S. Jerome saith, Christus clausus latebat in Litera: Christ lay hidden in the Letter. 
Hieronym. ad Paulinum.  S. Augustine saith, Pij in Manna Christum intellexerunt: The Godly in Manna understood Christ.  
Again he saith, Vt Petra erat Christus propter firmitatem: 
August. De Vtilitate Poeniten. Augusti. contra Faustum. li. 12. c. 1.  ita Manna erat Christus, quia descendit de Coelo: As the Rock was Christ in respect of Constancy, and steaddinesse: even so was the Manna Christ, because it came down from Heaven.  
S. Jerome saith, Lapis ille, qui erat ad caput jacob, Christus erat. Lapis ille Christus est: The Stone, that lay under jacobs' head, was Christ. 
Hieronym. in Psalm. 133.  That Stone is Christ.  
Origen saith, Mare Baptismus est: Nubes Spiritus Sanctus est: 
Origen. in Ca●tica homi. 2.  Agnus salvator est: The Sea is Baptism: The Cloud is the Holy Ghost: The Lamb is our savour.  
And, to be short, a Doctor, although not very ancient, yet of M. hardings own side, 
Fortalitium Fidei. lib. 1.  one, that wrote the Fort of Faith, and therefore in this case may not justly be refused, writeth thus: Christus vendebatur in josepho: Suspendebatur in Botro: Crucifigebatur in Serpent: Christ was sold in joseph: Hanged in the Cluster of grapes: and Crucified in the Serpent.  
All these, and such other like Phrases of speech must be taken, not of any Real, or fleshly Being, according to the show of the letter: but only as in a Sacrament, or in a Mystery.  
But M. harding will say, The Sacrament, of S. Ambrose is called Lord. This is an other untruth, and like the rest of M. hardings proofs. Christ sitting now at the Right hand of God is the Bread, and food of life: Thither S. Ambrose calleth us: There he biddeth us, to taste, and see, that the Lord is sweet, and gracious. And he addeth immediately, Beatus vir, qui sperat in eo: Blissed is the Man, that trusteth in him. notwithstanding it might very well serve his purpose, yet, I think, M. harding will not say, The man is blessed, that trusteth in the Sacrament.  
For so to say, as it shall hereafter appear, it were great blasphemy.  
And that S. Ambrose meant this, not of the Sacrament, but of the Body of Christ itself, that is represented by the Sacrament, it is plain by other his words both going before, and also immediately following after. A little before in the same Chapter he writeth thus: 
Ambros. De illis qui initiantur Myster. c. 9  Ante benedictionem verborum Coelestium alia Species nominatur: post Consecrationem Corpus Christi Significatur. Before the blissing of the Heavenly words, it is called an other kind: But after Consecration, the Body of Christ is Signified.  
The words next following in the same sentence are these: Non ergo Corporalis esca, sed Spiritualis est. Therefore Christ's Body is not Corporal food (to be received into the Body) but Spiritual food, that is to say, to be received with the Spirit.  
Which words M. harding, as his manner is, thought it best skill, to dissemble. God quicken the inward senses of his understanding, that he may taste, and see, that the Lord is sweet, and gracious.   

M. harding. The .7. Division.  
Agreeably to this saith S. Augustine, in a sermon de verbis evangelii, as Beda reciteth. Qualem vocem Domini audistis invitantis nos? Quis vos invitavit? Quos invitavit? Et quis praeparavit? Inuitavit Dominus servos, & praeparavit eye cibum seipsum. Quis audeat manducare Dominum suum? Et tamen ait, qui manducat me, vivet propter me.  
What manner a voice is it, that ye have heard of our Lord inviting, and biding us to the feast? Who hath invited? Whom hath he invited? And who hath made preparation? The Lord hath invited the servants, and hath prepared 
* These words are spoken, not of the Sacrament but of Christ's Body itself represented by the Sacrament.  himself to be meat for them. Who dareth be so bold as to eat his Lord? And yet he saith, He that eateth me, shall live for cause of me.  
Cyrillus accounteth (246) 
The .246. Untruth. For Cyril speaketh these words of Christ's Body itself: and not of the Sacrament of Christ's Body.  the Sacrament for Christ, and God the word, and for God, 
In johan. li 4. cap. 15. johan. 6.  in this saying. Qui carnem Christi manducat, vitam habet aeternam. Habet enim haec caro Dei verbum, quod naturaliter vita est. Proptereà dicit: Quia ego resuscitabo eum in novissimo die. Ego enim dixit, id est, Corpus meum quod comedetur resuscitabo eum. Non enim alius ipse est, quàm Caro sua, etc. He that eateth the flesh of Christ, hath life everlasting. For this flesh hath the word of God, which naturally is life. Therefore saith he, that I will raise him in the last day. For I, quoth he, that is to say, my Body, which shall be eaten, shall raise him up again, for he is no other, than his flesh, etc.   

The B. of Sarisburie.  
It is true, that S. Augustine saith, that Christ prepared himself, to be meat for us. For Christ himself saith, He that eateth me, shall live through me. Neither was it so needful, for proof hereof, to borrow S. Augustine's words out of Beda. He might have found the same meaning, both in S. Augustine himself, and also in other old Fathers in sundry places. S. Augustine writeth thus, 
Augustin. de Verl. Domi. Secund. Luc. Sermon. 29.  Panis est, & Panis est, & Panis est, Deus Pater, Deus Filius, & Deus Spiritus Sanctus. Deus, qui tibi dat nihil melius, quam tibi dat: It is Bread, it is Bread, and it is Bread (meaning thereby, not the Sacrament, but the Spiritual Bread of life) God the Father, God the Son, and God the holy Ghost. God, that giveth it unto thee, giveth thee no better thing, than himself. So S. Jerome, Sancti vescuntur Coelesti Pane, 
Hieronym. ad Pamma. adver. error. johan. Hierosolymit. Gregor in job. li. 7. ca 4.  & saturantur omni Verbo Dei, eundem habentes Dominum, quem & Cibum: Holy men eat the Heavenly Bread, and are filled with every Word of God, having the same Lord, that is their Meat.  
So S. Gregory, Praesepe natus implevit, qui Cibum Semetipsum mortalium mentibus praebuit: Being borne he filled the m●nger, that gave himself Meat to the minds, or Souls of men. In this sense, and none otherwise, Cyrillus saith, I, that is to say, my Body, that shallbe eaten, shall raise him up again. For Christ is none other, than his Flesh.  
All these sayings be true, and out of question. Yet notwithstanding, that M. harding would gather hereof, is not true, that is, that either S. Augustine, or any of these holy Fathers ever called the Sacrament, either Lord, or God, or Christ himself.  
S. Augustine in divers places teacheth us, that Christ's Body itself, 
August. in johannem tracta. 26. Qui manducat mente, non qui premit dente. August. in johan. tracta. 59  and the Sacrament thereof are sundry things. And the difference he openeth in this sort, That Christ's Body is received inwardly, with the mind: but the Sacrament is outwardly pressed, and bruesed with the tooth. And therefore he calleth the Sacrament, Panem Domini, The Bread of the Lord: But Christ himself he calleth, Panem Dominum, The Bread, that is our Lord. And expounding these words of Christ, give us this day our daily Bread, He saith thus, 
Augustin De Sermone Domini in monte li. 2.  This Daily Bread we may understand, either for the Sacrament of Christ's Body, which we receive every day, (as then the whole people used to do) or for that Spiritual food (of Christ's Body itself) of which our Lord saith, Work ye the Meat, that perisheth not: and again, I am that Bread of Life, that came down from Heaven. Here we see an other notable difference between Christ's Body itself, and the Sacrament of his Body.  
And, if it had pleased M. harding, to have taken better view of his places, thus he might have seen S. Augustine himself, even in the same place, expound himself. For thus he saith, Nulli est aliquatenus ambigendum, 
Augustin. ad Infants. Citatur a Beda in 1. Corin. 10.  tunc unumquenque Fidelium Corporis, & Sanguinis Domini participem fieri, quando in Baptismate membrum Christi efficitur: nec alienari ab illius Panis, Calicisque consortio, etiam si, antequam Panem illum Comedat, & Calicem bibat, de hoc saeculo in unitate Corporis Christi constitutus abscedat. Sacramenti enim illius participatione ac beneficio non privatur, quando ipse hoc, quod illud Sacramentum Significat, invenit: Noman may anywyse doubt, but that every Faithful man is then made partaker of the Body, and Blood of Christ, when in Baptism he is made a member of Christ: and, that he is not put from the fellowship of that Bread, and Cup, although he depart this life in the Unity of Christ's Body, before he Eat of that Bread, or Drink of that Cup. For he looseth not the partetaking, and benefit of that Sacrament, so long as he findeth the thing (that is, the Body of Christ itself) which is Signified by that Sacrament. Here S. Augustine teacheth us, that a Faithful man is partaker of Christ's Body itself, ye although he receive not the Sacrament of his Body.  
And, as S. Augustine in these words here alleged by M. harding saith, 
Augustin. in johan. tracta. 7  Christus praeparavit Cibum Seipsum, So writing upon S. john he saith thus, Christus invitavit nos ad evangelium suum: & ipse Cibus noster est: quo nihil dulcius, sed si quis habeat palatum in cord: Christ hath called us unto his Gospel: and he himself is our Meat: than which meat there is nothing sweeter: if a man have wherewith to taste it in his heart.  
So again he saith, Deus Panis intus est Animae meae: 
August. Confession. li. 1.  God is the inward Bread (not to enter into my Bodily mouth, but) of my Soul.  
Thus we see, The one part of M. hardings tale is true, That Christ himself is our Bread: But the other part● is unture, That the Sacrament is that Bread. And it were a strange form of reasoning, to say thus, Christ is our food, we eat him with our Soul, and with our Spirit, and live by him: Ergo, the Sacrament in S. Augustine's time was called Lord, and God. The error, & falsehood of this Argument, besides sundry other infirmities, standeth in the Equivocation, or double taking of this word, Eating: which hath relation, sometime to the material mouth of our Body: Sometime to Faith, which is the Spiritual mouth of our Soul. S. john saith, Christ hath washed us with his Blood. 
Apocalyp. 1. Bernard. Super missus est, Sermo. 3.  And S. bernard saith, Lavemur in Sanguine eius: Let us bathe ourselves in the Blood of Christ. Yet M. harding may not hereof conclude, that the Water of Baptism in deed, and verily is that Blood.   

M. harding. The .8. Division.  
Noman more expressly calleth the Sacrament by the name of God, 
He lived eleven hundred years after Christ▪ in the great Corruption of the Church.  then S. bernard in his godly Sermon de coena D●̄i ad Petrum presbyterum. Where he saith thus, Comedunt Angeli verbum de Deo na●um, Comedunt homines verbum foenum factum. The Angels eat the word borne of God, men eat the word made hay, meaning hereby the Sacrament, which he calleth the word made have, that is to wit, the word incarnate. And in an other place there, he saith. Haec est verè indulgentia coelestis, haec est verè cumulata gratia, haec est verè superexcellens gloria, sacerdotem Deum suum tenere, & alijs dando porrigere. This is verily an heavenly gift, this is verily a bountiful grace, this is verily a passing excellent glory, the Priest to hold his God, and in giving to reach him forth to others. In the same sermon speaking of the marvelous sweetness that good Bishops and holy religious men have experience of, by receiving this blessed Sacrament, he saith thus. Ideo ad mensam altaris frequentiùs accedunt, omni tempore candida facientes vestimenta sua, id est, corpora, prout possunt, melius, utpote Deum suum manu & ore contrectaturi. For this cause they come the oftener unto the board of the Altar, at all times making their garments, that is to say, their Bodies, so white, as they can possible, as they, who shall handle their God with hand and mouth. another place of the same sermon, for that it containeth a wholesome instruction, beside the affirming of our purpose, I can not omit, I remit the learned to the Latin, the English of it is this. They are marvelous things brethren, that be spoken of this Sacrament, Faith is necessary, Knowledge of reason is (here) superfluous. This, let Faith believe, let not understanding require, lest that either not being found, it think it incredible, or being found out, it believe it not to be singular and alone. And therefore it behoveth it to be believed simply, that can not be searched out profitably. Wherefore search not, search not, how it may be, doubt not whether it be. Come not unto it unreverently, lest it be to you to death, Deus enim est, & quanquàm Panis Mysteria habeat, mutatur tamen in earnem. For it is God, and though it have mysteries of Bread, yet is it changed into Flesh. 
1. Corin. 1.  God and man it is that witnesseth Bread truly to be made his Flesh. The vessel of election it is, that threateneth judgement to him that putteth no difference in judging of that so holy Flesh. The self same thing think thou, O Christian man, of the Wine, give that honour to the Wine. The Creator of Wine it is, that promoteth the Wine to be the Blood of Christ. This far holy Bernard.   

The B. of Sarisburie.  
bernard was a Monk, & lived at Clara Uallis about the same time, that Thomas Becket lived here in England: 
Anno Dom. 1117.  at which time, as it appeareth by his often complaints, the Church of God was miserably defaced. For thus he writeth, namely touching the clergy of Rome: 
Bernard. in psal. Qui habitat.  Nihil integri est in Clero etc. In the whole clergy (wherein he includeth the Pope, the Cardinals, the Bishops, & all the rest) there is no part left sound. It remaineth now, that the man of Sin that is, antichrist, be revealed. 
De Conuersione Pauli.  From the top to the toe, there is no health. The Servants of Christ now serve antichrist. Therefore bernard, living in a time of such corruption, and being carried away with the tempest, 
In Canti. Canticorum.  & violence of the same, must needs in these cases bear the less credit. How be it, in other places he seemeth somewhat to rectify his own meaning. 
Bernard. in Cantica Canti. Sermone. 28.  For thus he writeth, Quasi verò Christus, cùm iam ascenderit in Coelum, tangi a Maria, aut velit, aut possit. Et utique poterit: sed affectu, non manu: Voto, non oculo: Fide, non sensibus: As though Christ, after he is Ascended into Heaven, either can, or willbe touched of M●rie. And verily he may be touched: but with love, not with hand: with desire, not with eye: with Faith, not with senses.  
If M. harding will press us further with that, S. bernard saith, The Priest holdeth God in his hands, it may please him to consider, that the rigour thereof may be qualified by a convenient exposition. 
Chrysostom. De Sacerdotio li. 3.  So S. Chrysostom saith, Adest Sacerdos gestans Spiritum Sanctum: The Priest is present bearing the holy Ghost.  
And S. Gregory saith, 
Gregori. in job. li. 27. ca 6.  Paulus praedicando Deum infundebat audientibus: Paul by his preaching powered God into his hearers. And again, Latens in Pauli pectore, quasi sub tentorio ibat Deus: 
Hieronym. ad Pammachi. adversus error.  God went in Paul's heart, as under a tent. S. Jerome saith, His, qui baptizandi sunt, publicè tradimus Sanctam, & Adorandam Trinitatem: Unto them, that are to receive Baptism, we openly deliver the Holy Trinity. The meaning hereof is this, That he receiveth the Trinity, that receiveth the Faith, and Doctrine of the Trinity. 
johan. Hierosolymitani.   
Now, as S. Chrysostom saith, The Priest beareth the Holy Ghost: As S. Gregory saith, S. Paul powered God into his hearers: And as S. Jerome saith, We deliver the Holy Trinity: Even so it may seem, bernard saith, The Priest holdeth God in his hand: that is to say, not Really, or in deed, but in a certain peculiar manner, and form of speech. For by a Rhetorical amplification of words, he holdeth God, that holdeth any thing specially pertaining unto God.  
Thus must these, and other like words be salved: namely these of Bernard, for that they seem expressly to require the same. For thus they stand, far otherwise, then M. harding hath reported them: Deum suum manu, & ore contrectaturi, & colloquentem ●ibi ipsis audituri: To touch God with their hand, and with their mouth, and to bear him speaking unto them. Which later clause M. harding, as his manner is, hath purposely dissembled. As the Priest heareth Christ speak unto him, so he holdeth Christ in his hand. But the Priest heareth not Christ speak verily, and in deed, but by a Figure: Therefore it seemeth, it may reasonably be gathered of the same, that he holdeth not Christ in his hand Really, and in deed, but only by way of a Figure.  
Thus much touching bernard. Notwithstanding it is likely, and thought of many, that as well herein, as in other cases of Religion, He was leadd● away with the errors, and ignorance of his time.   

M. harding. The .9. Division.  
Here let our adversaries, touching this Article, consider and weigh with themselves, whether they be Lutherans, zwinglians, or genevians, what English they can make of these words used by the Fathers, (247) 
The. 247. Untruth. For not one of all these words is applied to the Sacrament.  and applied to the Sacrament in the places before alleged: Dominus, Christus, Divina essentia, Deus, Seipsum, verbum Dei, Ego, verbum foenum factum, Deum suum. The number of the like places, that might be alleged to this purpose, be in manner infinite. Yet M. jewel promiseth to give over, and subscribe, if any one may be found. Now we shall see, what truth is in his word.   

The B. of Sarisburie.  
I doubt not, but by these few well considered, it may easily appear unto the discrete Reader, that none of all these Ancient Fathers, neither Ireneus, nor Origen, nor Cyprian, nor Chrysostom, nor Ambrose, nor Augustine, nor Cyrillus, for aught, that may appear by their words, ever called the Sacrament, either Lord, or Christ, or Divine substance, or God, or Himself, or the Word of God, or their God: notwithstanding M. harding hath taken some pains, by guileful Translations, and unadvised asseverations, to make some appearance of the same.  
S. Jerome saith, 
Hierony. in Matt. ca 26.  Falsi testes sunt, qui non eodem sensu dicta proferunt, quo dicuntur: They that report words in other sense, 
The Sacram. inferior to God's word.  than they were spoken, are false witnesses.   

M. harding. The .10. Division.  
In the weighing of this doctrine of the Church, little occasion of wicked scoffs, and blasphemies against this blessed Sacrament shall remain to them, that be not blinded with that gross, and fond error, 
* M. harding hath imagined this error of himself.  that denieth the inseparability of Christ, but affirmeth in this Mystery to be present his f●eashe only, without Blood, soul, and godhead. Which is confuted by plain Scriptures. Christ raised from the dead, now dieth no more. Rom. 6. He suffereth himself no more to be divided. 1. Cor. 1. Every spirit that loseth jesus, this is antichrist. 1. joan. 4. Hereof it followeth, that if Christ be verily under the form of Bread in the Sacrament, as it is other where sufficiently proved: then is he there entire, and whole, Flesh, Blood, and Soul, whole Christ, God and man, for the inseparable union of both natures in one person. Which matter is more amply declared in the Article of the Adoration of the Sacrament.   

The B. of Sarisburie.  
In the end M. Harding confirmeth this Doctrine by the Confutation of an error: which for the novelty, and strangeness of it, may easily seem to be his own: and therefore ought of right to be called, M. hardings error. For, I believe, it was never, neither defended, nor imagined by any other.  
He surmiseth, there be some, that either have said, or else may say, that Christ's Flesh is present Really in the Sacrament: how be it dead, and bloodless, and utterly void both of Soul, and godhead. This is a new error, never tamed, or touched before this time.  
As for us, we do constantly believe, and confess, that Christ the very natural Son of God received our Flesh of the Blissed Virgin, & that, where so ever that Flesh is, there is also both the godhead, and the Soul.  
Of this undoubted truth M. harding gathereth an impertinent Conclusion. For thus he reasoneth, If Christ be verily under the Form of Bread in the Sacrament, then is he there entire, and whole, God, and man.. In deed, the first being granted, the rest must needs follow. But how is M. Harding so well assured of the first? What old Doctor, or Ancient Father ever taught him, that Christ's Body is Really, and fleshly present under these Forms, or Fantasies of Bread, and Wine? If the learned Fathers say so, it were good, to show it: If they say not so, it is great shame, to plead it. verily, all that M. harding hath yet said, is not able to prove it.  
Now, good Christian Reader, for thy better satisfaction in this case, being so dangerous, wherein who so erreth, is an Idolater, & knoweth not God, it may please thee briefly to consider, both the Ancient godly Father's undoubted judgement touching this Sacrament, and also the ancient order, and usage of the same.  
First, 
Chrysostom. in Opere Imperfecto. hom. 11.  concerning the judgement of the Fathers, in this behalf, S. Chrysostom saith, In vasis sanctificatis, non verum Corpus Christi, Sed Mysterium Corporis Christi continetur: In the Holy vessels, not the very, or true Body of Christ, but the Mystery of Christ's Body is contained.  
S. Augustine saith, 
1. Quaest. 1. Interrogo ●os.  Interrogo vos, Fratres, dicite mihi: quid plus videtur vobis, Corpus Christi, an Verbum Christi? Si vultis verè respondere, hoc dicere debetis, quòd non sit minus Verbum Dei, quàm Corpus Christi: I demand of you this question, my Brethren, answer me. Whether think you, is greater, the Body of Christ (meaning thereby the Sacrament) or the Word of Christ? If ye will answer truly, this must ye say, that the Word of God is no less, than the Body of Christ. S. Jerome saith, Ego Corpus jesu evangelium puto▪ Et quamuis, 
Hieronym. in psalm 147.  quod Christus dicit, qui non manducat meam Carnem etc. possit intelligi de Mysterio, tamen veriùs Corpus Christi, & Sanguis ●ius Sermo Scripturarum est: I take, the Body of Jesus to be the Gospel. And, all be it these words of Christ (He that eateth not my Flesh etc.) 
Veriùs.  may be taken of the Sacrament, yet in truer sense the Word of the Scriptures is the Body, and Blood of Christ.  
Likewise saith Origen, Quòd si circa Corpus Christi seruandum tanta utimini tautela, quomodò putatis, minoris esse periculi, Verbum Dei neglexisse, quàm Corpus eius? If ye take such heed in ke●pinge (the Sacrament, 
The Sacrament a Creature.  which is called) the Body of Christ, how can you think there is less danger, 
Origen. in Exod. hom. 13.  in despising the Word of God, then there is in despising (the Sacrament, that is called) the Body of God?  
It the Sacrament were in deed, and Really the Body of Christ, and so our very Lord, and God, thus to compare it with a Creature, and to make it inferior unto the same, as S. Augustine, S. Jerome, Origen, and other godly Fathers do, it were great blasphemy.  
S. Augustine saith, 
Augustin. De Vni●o Baptisms contra Petilianum. ca 5.  Plus est unus Deus, quàm unus Baptismus. Neque enim est Baptismus Deus. Sed ideò magnum aliquid est, quia Sacramentum est Dei: One God is more, than one Baptism. For Baptism is no God. But yet is Baptism a great thing, because it is a Sacrament of God.  
Origen that great learned Father saith, 
Origen in Matthaeum ca 15.  Ille Panis, qui sanctificatur per Verbum Dei, & Obsecrationem, juxta id, quod habet materiale, in ventrem abit, & in secessum eijcitur: The Bread, that is sanctified by the Word of God, and by prayer, touching the Material part of it (which is the Sacrament) entereth into the Belly, and passeth into the draft. These words were horrible to be spoken, if the Sacrament in deed were Christ, and God.  
S. Ambrose expounding these words of Christ, 
Ambrosi. de Benedictionth. patriarcharum.  give us this day our daily Bread, saith thus, Hodiè dat nobis hunc Panem, quem ipse quotidiè Sacerdos Consecrat suis Verbis. Possumus & ipsum Dominum accipere, qui ait, Ego sum Panis vitae: Even this day Christ giveth us this (daily) Bread (that is, the Sacrament) which he himself being the Priest doth daily Consecrate with his own words. We may take the same daily Bread also for our Lord himself, that saith, I am the Bread of life. Hereby it is plain, that Christ himself, and the Sacrament are sundry things: and that neither the Sacrament is Christ himself, neither Christ himself is the Sacrament.  
S. Chrysostom saith, 
Chrysostom. in Opere Imperfecto. hom. 49.  Habent & Haereses in Sch ismate similiter Ecclesias etc. Heresies in their Schism have likewise Churches, as well as have the Catholics, likewise the Holy Scriptures, likewise Bishops, likewise orders of Clerks, likewise Baptism, likewise the Sacrament (of the holy Communion) likewise all other things: and, to be short, Christ himself. Here likewise this holy Father S. Chrysostom, contrary to M. hardings fantasy, presupposeth a great difference between the Sacrament, and Christ himself. 
Ambrosi. De Sa●●cram. li. 4. ca 3.  But what can be so plain, as these words of S. Ambrose touching the same? Venisti ad Altar: vidisti Sacramenta posita super Altar: & ipsam quidem miratus es Creaturam. Tamen Creatura solennis, & nota: Thou camest to the Altar, and sawest the Sacrament laid upon the Altar: and thou marueiledst at the Creature. And yet is it a Creature Common, and known. Here S. Ambrose by express words calleth the Sacrament, not Lord, or God, but a Creature.  
Therefore Epiphanius thereof writeth thus, 
Epiphan. in Anchorato.  Hoc est rotundae figurae, & insensibile, quantum ad potentiam etc. Dominum verò nostrum novimus totum sensum, totum sensitiwm, totum Deum, totum moventem. This thing (that is, the Sacrament) is of ● round form, (for it was a great thick round Cake) and, touching any power, that is in it, utterly void of sense. But we know that our Lord is whole sense, whole sensible, whole God, whole moving. In these words, between Christ, and the Sacrament appeareth likewise a great difference.  
justinus Martyr saith, 
justinus Marty● in Colloquio cum Tryphon●●  Alimento Humido, & Sicco admonemur, quae propter nos Deus Dei filius perpessus fit: By Dry, and Moist food (whereby he meaneth the Sacrament) we are taught, what things God the son of God hath suffered for us.  
Cyrillus calleth the Sacrament, Fragmenta Panis, fragments, or pieces of Bread. 
cyril in johan. li. 4. ca 14.   
S. Augustine 
Augustin. in johan. tract. 2●.  calleth it, Buccellam Dominicam. The lords morsel.  
Certainly, it had been horrible wickedness, to have called the Sacrament by any of these names, either a Creat●●e: or, a thing Insensible, and void of Life: or, a Food Dry, and Moist: or, a Morsel: or, a Fragment, or, a piece of Bread, If the Holy Fathers had been persuaded, as M. Harding beareth us in hand, that the Sacrament was their Lord, and God.  
Chrysostom in the Communion, that commonly beareth his name, 
Liturgia Chrysostom.  after the Consecration prayeth thus, We beseech thee, O God, to send down thy Holy Ghost upon these (Sacraments, or) Presents laid before us.  
And M. harding himself in his Mass, in like manner after Consecration, maketh his Prayers unto God in this wise: Look, O Lord, upon these Sacraments with a gracious, and a cheerful countenance, and vouch save to receive the same, as thou didst sometime receive the Oblations of Abel thy Child, and the Sacrifice of our Patriarch Abraham, and the thing that was offered unto thee by the high Priest Melchisedek.  
It were very much for M. harding to say, that he prayeth God, that the holy Ghost may come upon Christ: or, that God at his request, and for his sake, will favourably, and cheerfully behold his own Son: or, so receive him, being our Lord, and God, as he sometime received a Goat, or a Wether, or any other like corruptible kind of Sacrifice.  
How be it, if he speak plainly, and dissemble not, as some of his friends are afraid, he doth, then is this undoubtedly the very tenor, and meaning of his prayer. But if he dissemble, and speak otherwise, than he thinketh, and that at the secretest, and holiest part of all his Mass, then by his own Confession, and by the Authority of his own Mass book, the Sacrament is not Lord, and God.  
In the Council holden at Carthage under S. Cyprian, 
Cypria. in Concil. Cartha. ad Quirinum.  Caecilius à Bilta saith thus, Antistes Diaboli audet Eucharistiam facere: A Priest of the Devil dareth to make the Sacrament: Which words by M. hardings exposition, must needs sound thus, A Priest of the Devil dareth to make our Lord, and God. Which saying notwithstanding, among the Priests of M. hardings side, is not so strange. For thus they dare to say without fear, or shame, Sacerdos est Creator Creatoris sui: qui Creavit vos, 
Stella Clericorun Sermon. Discipul. Ser. 111.  dedit vobis Creare se: qui Creavit vos absque vobis, Creature a vobis mediantibus vobis: The Priest is the Creator of his own Creator: he that Created you of nought, hath given you power, to Create himself of nought: he that made you without you, is made of you by mean of you. These words sometime had been counted blasphemy. But now they must be taken as good, and Catholic, as uttered by the patriakes of that profession.  
Thus much of the judgement of the Old Fathers, touching this question.  
Now for the ancient Order, and Usage of the Sacrament, it may please thee, good Christian Reader, to understand, that, for the space of six hundred years after Christ, it cannot appear, that ever any man adored, or worshipped the Sacrament with godly honour: which is a great token, it was not then accounted our Lord, and God.  
The manner was then in many Churches, 
Hesychius in Levi. li. 2. ca 8.  that all such remanentes, and portions of the Sacrament, as were not received of the people, should be burnt, and consumed into ashes: which thing undoubtedly had not been sufferable among Christian people, if the holy learned Fathers had thought, the Sacrament had been the very Lord, and God.  
Yet Pope Hildebrande, 
Beno Cardinalis.  that forebade priests Marriage, took the Sacrament, and demanded of it c●rtaine secret questions of things to come: and because it would not, or could not speak, and make him answer, in his fury he threw it into the fiier.  
They have honoured the Pope by the name of God, as it appeareth by sundry their Decrees, and Canons. And in their books they have not doubted to write thus, 
Extra●●. johan. 22 Come inter. In Glosa.  Dominus Deus noster Papa: Our Lord God the Pope. But the Sacrament, which now, they say, is Lord, and God, they never, neither entitled by the name of God, 
Anno. 1226.  nor worshipped it with godly honour, 
Anno. 1265.  before the time of Honorius .3. nor allowed it any holy Day, 
Dist. 96. Satis evidenter.  before the time of Urbanus. 4. If the World had been well assured, that the Sacrament had been the Lord, and God, it is not likely, it should have continued so long without either Godly title, 
De Elect. & Electi potest.  or Godly honour.  
In the end Pope Clement the fifth granted out large, 
In pr●oemio Clemen. Augustinus Steuchus.  and liberal indulgences to all, that would frequent this New holy Day, to countenance this New Religion? For the first evensong, Matins, Mass, and Later evensong, Prime, and Hours, for every of these times a hundred days of pardon, toties, quoties, à poena, & culpa. 
Clemen. li. 3. ti. 16. Si Dominum Anno Do 1308.  Thus the people was well alluered, 
Hieronym. in Psalm. ●1.  and thus this New holy Day, and New Religion gate great credit.  
S. Jerome saith, Pagani Does suos digito ostendunt: & ob hoc ingerunt mihi opprobria. unde sciant, quòd ego mente Deum meum reconditum teneo, & per in●eriorem hom●●em in ipso habito: The Heathens point their Gods with their finger: and that they lay to my reproach. But let them know, that I have my God hidden in my heart, and that by my in ward man I dwell in him.  
Certainly, if the Sacrament could speak unto M. harding, thus it would speak: I am a Creature, as S. Ambrose teacheth you: I am a fragment, or piece of Bread, as S. Cyril teacheth you: I am a thing insensible, and void of life, As Epiphanius teacheth you: I am a Corporal food, and pass into your bodies, and increase the Substance of your Flesh, as other meats do, As Origenes, and Ireneus have taught you: I mould, and putrefy, and am subject to corruption, As your eyes, and senses may easily teach you: I am a Sacrament of Christ, I am not Christ: I am a Creature of God, I am not God: ye do wrong unto me, ye do wrong unto God: The worms of the Earth, and the birds of the Air will condemn your folly: give not this honour unto me: give Godly honour unto God. If the Sacrament could speak unto M. harding, thus would it speak: and being a dumb, and a lifeless thing, and not able to speak, yet thus it speaketh.  
God open the eyes, and hearts of all men, that they may see, and discern the Almighty, and Euerlivinge God, from a Corruptible Creature, that is no God. Amen.  
FINIS.    

THE XXII. ARTICLE, OF R●MAININGE UNDER THE ACCIDENTS.  

The B. of Sarisburie.  
Or that the People was then taught to believe, that the Body of Christ remaineth in the Sacrament, as long, as the Accidents of the Bread remain there without Corruption.   

M. harding. The. 1. Division.  
These five Articles here following are school points, the discussion whereof is more curious, then necessary. Whether the faithful people were then, that is to say, for the space of six hundred years after Christ, taught to believe concerning this blessed Sacrament precisely according to the purport of all these Articles, or no, I know not. Verily I think, they were taught the truth of this matter simply, and plainly, ye so as nothing was hidden from them, that in those quiet times, (quiet I mean touching this point of Faith) was thought necessary for them to know. If sithence there hath been more taught, or rather if the truth hath in some other form of words been declared for a more evidence and clearness in this behalf▪ to be had, truth itself always remaining one: this hath proceeded of the diligence, and earnest care of the Church, to repress the pertinacy of Heretics, who have within these last six hundred years impugned the truth herein, and to meet with their perverse and froward objections: as hath been thought necessary to find out such wedges, as might best serve to rive such knotty blocks.   

The B. of Sarisburie.  
M. harding passeth lightly over these Articles following, as being only, as he saith, certain unnecessary School points, to be debated privately among the learned, and nothing pertaining to the simple capacity of the people. Which thing may the better appear, by that he is not able to avouch any of the same by the Authority of any Ancient learned Father.  
It is true, that the Doctrine of the Church touching the Sacrament in the Old time was delivered simply, and plainly unto the people. But, M. Harding himself well knoweth, that Doctrine was nothing like unto this Doctrine.  
S. Augustine taught the people thus, 
Augustin. in Psalm. 3.  Christus in Coena Figuram Corporis sui commendavit: Christ at his Supper gave a Figure of his Body.  
S. Ambrose saith unto the people, 
Ambros. De illis qui initian. Myster. Ca 9  Post Consecrationem Corpus Christi Significatur: After Consecration the Body of Christ is Signified.  
S. Chrysostom saith unto the people, Si mortuus Christus non est, cuius Symbolum, ac Signum hoc Sacrificium est? 
Chrysost. in Matthae. homi .83.  If Christ died not, whose Sign, and whose token is this Sacrifice? And to leave 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 font, qui me Crucifigent: 
Augustin. in Psalm. 98.  Y● shall not eat (with your bodily mouths) this Body, that you see: nor shall you drink that Blood, which they shall shed, that shall Crucify me.  
And where as Christ saith, Unless ye 〈◊〉 my Flesh, and Drink my Blood, ye shall have no Life in you, The Old learned Father Origen thereupon thus taught the people: 
Origen. in Le●tti. homi. 7.  Si secundum Literam accipias haec verba, illa Literaoccidit: If ye take these words according to the Letter, this Letter killeth.  
And touching Christ's Body itself, the Holy Bishop, and Martyr Uigilius taught the people in this sort: 
Vigilius contra ●●●ychem li. ●.  Caro Christi, cùm esset in terra, non erat in Coelo: & nunc, quia est in Coelo, non est utique in terra: The Flesh of Christ, when it was in Earth, was not in Heaven: And now, because it is in Heaven, doubtless it is not in Earth.  
S. Augustine said thus unto the People, 
De Con. Dist. 2. Prima.  The Body, wherein Christ rose again, must needs be in one place: Corpus, in quo Resurrexit, in uno loco esse oportet.  
Cyrillus said unto the People, 
Cyrillus in johan. lib. 11. ca 3.  Christus non poterat in Carne versari cum Apostolis, postquam ascendisset ad Patrem: Christ could not be conversaute together with his Disciples in his Flesh, after he had Ascended unto his Father.  
touching the eating of Christ's Body, 
Augustin. in johan. tracta. 26.  S. Augustine taught the people in this wise: Crede, & manducasti. Credere in Christum, hoc est, manducare Panem vivum: Believe in Christ, and thou hast Eaten Christ. For believing in Christ, 
De Con. Dist. 2. Vt quid.  is the eating of the Bread of life.  
Likewise again, Quomodò in Coelum manum mittam, 
Augustin. in johan. tracta. 50.  ut ibi sedentem teneam? Fidem mitte, & tenuisti: Thou wilt say, How shall I reach my hand into Heaven, that I may hold Christ sitting there? I answer thee, Reach up thy Faith, and so thou holdest him.  
Thus was the People then taught, simply, and plainly: and that not only in the Schools, but also openly in the Church: neither only in one place, but at Hippo, in Africa: At Constantinople, in Thracia: at Alexandria, in Egypt: at Milan, in Italy: and so in all places, and in all Churches throughout the World: and this was then thought to be the Catholic Doctrine of the Sacraments.  
Transubstantiation, Real Presence, Concomitantia, Accidents without Subjects, Natural Bodies without Natural places, Quantum sine modo Quanti, Holy forms, and Holy Shows were not yet known, nor heard of.  
At the last, as M. harding saith, there sprang up certain strange Heretics, that said, that like as the Nature, and Substance of Wa●er remaineth in the Sacrament of Baptism, even so the Nature, & Substance of Bread, and Wine remaineth still in the Sacrament of Christ's Body. But if this, according to M. hardings judgement, be an Heresy, then must all the Old Fathers, and Doctors of the Church be condemned for Heretics.  
For Gelasius saith, 
Gelasius contrae Eutychem.  There remaineth still in the Sacrament the Nature, or Substance of Bread, and Wine.  
Chrysostom saith, 
Chrysostom. ad Caesarium.  The Nature of Bread remaineth in the Sacrament, as before.  
Theodoretus saith, The Bread remaineth in his former Nature, and Substance: In priori Natura, & Substantia.  
S. Augustine saith, 
Theodoretus Dialogo. 1.  Quod videtis, Panis est: The thing, that ye see, is Bread. He saith not, It seemeth Bread, but it is no Bread: It is only the Accident, the Form, and the Show of Bread: but, 
In Sermon. ad Infants. Bed● in. 1. ad Corin. ●●.  Panis est, It is in deed, and Verily Very Bread.  
But, I trow, both these, and all other like ancient learned Fathers, must, by M. hardings Decree be taken for New Masters, and condemned for Heretics.  
This is that knotty great Block, which to rive, and rent up, M. harding hath devised a jolly substantial strong iron wedge made of Accidents. God knoweth, a simple, and a Childish instrument: and yet much like to the rest of his tools. How be it, God be thanked, the Church of God was able to confound, and to cleave a sunder all manner Heresies twelve hundred years together, without any of these wedges.   

M. harding. The. 2. Division.  
Yet this matter hath not so much been taught in open audience of the people, as debated privately between learned men in Schools, and so of them set forth in their private writings, wherein if some perhaps through contention of wits have been either over curious, or over bold, and have over shot the mark, or not sufficiently confirmed the point they have taken in hand to treat of, or through ignorance, or favour of a part, have in some thing swerved from reason, or that meaning which holy Church holdeth: it is great uncourtesy, to lay that to our charge, to abuse their oversights to our discreadite, and to reprove the whole Church for the insufficiency of a few.   

The B. of Sarisburie.  
For excuse hereof, M. harding saith, This Doctrine served only for the Schools, and had no place among the People. But so likewise did the rest of all their Doctrine. For it was ever their greatest policy, to keep their learning in the Schools, and to see, that the People should know nothing. S. Jerome saith, Eadem & in Veteri, 
Hieronym. ad Pammachi. con. error. johann. Hierosolymitani Hilarius contra Auxentium.  & in Nova Haeresi servatur Fides: ut aliud populi audiant, aliud praedicent Sacerdotes: They keep one Faith both in the Old Heresy, and in the New. The People hear one thing, and the Priests teach an other. And certainly, as their Religion was used, happy was the poor people, that knew least of it. S. Hilaries words may very aptly be applied unto them, Sanctiores sunt aures plebis, quàm corda Sacerdotum: There is more holiness in the ears of the People, then in the hearts of the Priests.  
How be it, contrary to M. hardings evasion, other Doctors of his own form, Antoninus, 
Biel lection. 84. Antoninus in 3. par. Summae. titul 13.  Gabriel, and others seem to publish the same, as a General Doctrine, Common, not only to the Schools, but also to the whole Church, and no more touching the Priest, than the simplest of the People.  
And verily, if the Sacrament be God in deed, and that, not a God for ever, but only to last for a season, which is the purport of M. hardings Doctrine, why should not all the People understand, when it beginneth to be God: how long it continueth God: when it is God: when it is no God: &, how long they may adore it without danger: &, when they may safely leave of, & adore no more? For during the time it is God, who so adoreth it not is wicked, & godless: and, who so adoreth it, when it is no God, committeth Idolatry, and adoreth a Creature in steed of God. Therefore the certainty hereof, notwithstanding M. hardings contrary judgement, seemeth as necessary for the People, as for the Priest.  
But here it appeareth, M. harding is half ashamed of his own Scholastical Catholic Doctors. For he confesseth, That either of mere ignorance, or of affection, and favour of parts, they have sometime swerved, both from common Reason, and also from the sense of the Catholic Church. This may stand well for a Maxima, as one of the greatest truths of M. hardings whole book.  
notwithstanding, these Doctors uttering such points of learning, were never thought to publish their own private fantasies, but rather the Catholic Doctrine of the Universal Roman Church. Neither was there either Bishop, or Cardinal, or Pope, or Council, that ever condemned them for the same.   

M. harding. The .3. Division.  
Now concerning this Article, whether we are able to avouch it by such authorities, as M. jewel requireth, or no, it shall not greatly force. The credit of the Catholic Faith dependeth not of old proofs of a few new controversed points, that been of less importance. As for the people, they were taught the truth plainly, when no Heretic had assaulted their Faith craftily. (248) 
The .248 Untruth. For this is a new fantasy, and not the Doctrine of the ancient Church.  The doctrine of the Church is this: The Body of Christ after due Consecration remaineth so long in the Sacrament, as the Sacrament endureth. 
The Doctrine of the Church.  The Sacrament endureth so long, as the forms of Bread, and Wine continue. Those forms continue in their integrity, until the other accidents be corrupted, and perish. As if the colour, weight, savour, taste, smell, and other qualities of Bread, and Wine be corrupted, and quite altered, then is the form also of the same annichilated, and undone. And to speak of this more particularly, sith that the substance of Bread and Wine is turned into the substance of the Body and Blood of Christ, as the (249) 
The .249. Untruth. For neither the Scriptures, nor any of the Ancient Doctors etc. leadeth us thus to believe.  Scriptures, ancient Doctors, the necessary consequent of truth, and determination of holy Church leadeth us to believe: if such change of the Accidents be made, which should not have sufficed to the corruption of Bread and Wine, in case of their remaindre, for such a change the Body and Blood of Christ ceaseth not to be in this Sacrament, whether the change be in quality, as if the colour, savour, and smell of Bread and Wine be a little altered, or in quantity, as if thereof division be made into such portions, in which the nature of Bread and Wine might be reserved. But if there be made so great a change, as the nature of Bread and Wine should be corrupted, if they were present: then the Body and Blood of Christ do not remain in this Sacrament, as when the colour and savour, and other qualities of Bread and Wine are so far changed, as the nature of Bread and Wine might not bear it: or on the quantities side, as if the Bread be so small crom●●ed into dust, and the Wine dispersed into so small portions, as their forms remain no longer: then remaineth no more the Body and Blood in this Sacrament. Thus the Body and Blood of Christ remaineth in this Sacrament, so long as the forms of Bread and Wine remain. And when they fail and cease to be any more, 
August. ad Bonifacium epist. 23.  than also ceaseth the Body and Blood of Christ to be in the Sacrament. For there must be a convenience and resemblance between the Sacraments, and the things whereof they be Sacraments, which done away and lost at the corruptions of the forms and Accidents, the Sacraments also be undone and perish, and consequently the inward thing and the heavenly thing in them contained, leaveth to be in them.   

The B. of Sarisburie.  
I cannot imagine, wherefore M. harding should so often tell us, that the people in the Primitive Church was taught plainly. For, as now, in his Church of Rome, all things of purpose are drowned in darkness, & the simple people suffered to know nothing: no not the meaning of the Sacraments, which of all other things should be most plain.  
For, briefly to open some part of the Mysteries, which every of the simple unlearned People may not know, mark, I beseech thee, good Christian Reader, how plainly they have determined the manner of Christ's being in the Sacrament. Thomas of Aquine that most famous of all the Schooledoctours writeth thus: In Corpore Christi in Sacramento non est distantia partium ab invicem, 
In. 3. quaest. 7●● ar. 30.  ut oculi ab oculo, aut Capitis à pedibus: sicut est in alijs Corporibus organicis. Talis enim distantia par●ium est in ipso Corpore Christi vero: sed non prout est in Sacramento. Quia sic non habet Quantitatem dimensivam. In the Body of Christ in the Sacrament there is no distance of parts, one from an other: as between eye, and eye: or eye, and ear: or head, and feet, as it is in other natural Bodies: For such a distance there is in the True Body of Christ: but not as it is in the Sacrament. For so it hath no dimension of Quantities. Out of which words the Reader may gather by the way, that, the True Body of Christ is not in the Sacrament. O what a Christ have they devised for themselves? He hath neither Quantity, nor Proportion of Body, nor distance of parts: he is neither long, nor short, nor round, nor broad, nor thick, nor thin: his eyes, his ears, his head, his feet are all in one. Yet is this the very Proportion, and stature of Christ's Body, even as he walked upon the Earth: and even as he was na●le● upon the Crosse.  
And least any man should stagger hereat, and stand in doubt, this matter is overlookte, and considered in the Decrees by the canonists, by these words: Sed secundum hoc videtur, quòd ubi pars est, ibi est totum: & secundum hoc videtur, quod pes, & nasus sunt coniuncti: quod non credo. By this it appeareth, 
De Con. Dist. 2. Vbi pars. In Glosa.  that, where as the part is, there is the whole: and that Christ's foot and his nose are both together. But I cannot ●●leeue that. So clearly, and plainly these men are wont to teach the people.  
I pass over the rest of their Doctrine. Sometimes their Accidents have power to nourish: Sometimes the same Accidents are parts of the Substance: sometimes Substance must be an Accident: Sometimes Accidents must be Substance. To be short, thus of Night they make Day, and of Day they make Night. They are now ashamed of their own Doctors, that lately were in highest room, and, as it befall sometime unto them, that enterprised the Tower of Babylon, one of them understandeth not an others language. And therefore now their building is at a stay.  
This is the simplicity, and plainness of M. hardings Church. It is an easier matter, for the simple people to go to Heaven, then for him, and his fellows to agree well, and thoroughly of the way.  
Here M. harding without either Scripture, or Council, or Doctor, hath interlarded a long Fable of his own: which notwithstanding, as he saith, is the Doctrine of the Church. But miserable is that Church, that hath neither Scripture, nor Council, nor Doctor, to approve her Doctrine.  
first he imagineth, That Christ's Body is Really in the Sacrament, so long, as the Sacrament is a Sacrament. Again, by the tenor, and force of his Doctrine, If Christ's Body once depart away, then is the Sacrament no more a Sacrament. Thus this Doctrine turneth round. If it be a Sacrament, then is Christ's Body there: if Christ's Body be there, then is it a Sacrament. So simply, and plainly they teach the people. O happy are they, that have such Masters.  
Further he saith, The Substance of the Bread, and Wine is Really changed into the Body, and Blood of Christ. And this he avoucheth by Scriptures without words, and by Doctors without names.  
afterward, he keepeth great Mutes about Qualities, and Quantities: How far the colour, or savour, or other qualities of the Bread may be altered: and into how small mites the Bread may be crommed (for these be his own words) and yet nevertheless Christ's Body continue in it. No doubt, a very plain, and comfortable, and a savoury Doctrine for the people. S. Ambrose, S. Augustine, S. Jerome, S. Chrysostom, and other learned Fathers travailed far, and deeply with great study: S. Paul was lifted up into the third Heaven: yet none of them could understand it.  
In the end he saith, There must be a convenience, and a Resemblance between the Sacrament, and the things, whereof it is a Sacrament. For example, As Water doth wash, and refresh our Bodies: so by Resemblance we are taught in the Water of Baptism, that Christ's Blood doth wash, and refresh our Souls. And, as our bodies be feed by material Bread: so in the holy Communion we are taught by like Resemblance, that our souls are feed with the Body of Christ. Such convenient Likeness there is, between the Sacrament, and the thing that is Represented by the Sacrament. But what such Resemblance, or Likeness can M. harding imagine herein, to further his fantasy? Wherein are his Accidents like unto Christ's Body? Or wherein is Christ's Body like unto his Accidents▪ Will he say, that the Accidents of Bread do nourish, and increase the Substance of our bodies? Or that our souls live so by Christ's Body, as our bodies live by Accidents? If he leave this Resemblance of Feeding, and nourishing, what other Resemblance can he find?  
O, how much better were if, for M. harding simply, and plainly to confess, that, as well for this Article, as for the rest, he is utterly destitute, not only of the Scriptures, but also of General Councils, and ancient Fathers: and hath nothing to allege, but only certain vain imaginations of his own?   

M. harding. The .4. Division.  
Here because many of them, which have cut themselves from the Church, 
Of reservation of the Sacrament. Exo ●i. 1●.  condemn the Reservation of the Sacrament, and affirm, that the Body of Christ remaineth not in the same, no longer then during the time, whiles it is received, alle●ginge against Reservation the example of the Paschal Lamb in the old law, wherein nothing ought to have remained until the morning, 
Reservation.  and likewise of Manna: I will rehearse that notable and known place of Cyrillus Alexandrinus. His words be these: 
Ad Calo●yrium Arsenoiten. Episcopum. citat Thomas part. 3. q. 76.  Audio quòd dicant mysticam benedictionem, si ex ea remanserint in sequentem diem reliquiae, ad sanctificationem inutilem esse. Sed insaniunt haec dicentes. Non enim alius fit Christus, neque sanctum eius corpus immutabitur: Sed virtus benedictionis, & vivifica gratia manet in illo. It is told me, they say, that the mystical blessing (so he calleth the blessed Sacrament) in case portions of it be kept until the next day, is of no virtue to Sanctification. But they be mad, that thus say. For Christ becometh not an other, neither his Holy body is changed: but the virtue of the consecration, and the quickening or life giving grace, abideth still in it. By this saying of Cyrillus, we see, that he accounteth the error of our adversaries in this Article, no other than a mere madness. The Body of Christ (saith he) which he termeth the Mystical blessing, because it is a most holy Mystery done by consecration, once consecrated is not changed, but the virtue of the consecration, and the grace that giveth life, (250) 
The .250. Untruth, standing in untrue, and guileful construction.  whereby he meaneth that Flesh assumpted of the Word, remaineth in this Sacrament, also when it is kept: (250) verily even so long, as the outward forms continue not corrupt.   

The B. of Sarisburie.  
Truth is not afraid of slanderous Tragedies. We have not cut of ourselves from the Catholic Church of God. We have forsaken the dangerous company of them, that have turned the Church of God into a cave of thieves: whose company God by special words hath willed us to foresake. For thus the Almighty saith unto us, O my people, come out from her, 
Apocalip. 18.  and be not partaker of her sins: least ye take part of her plagues.  
The matter of Reservation is only pasted on, and utterly impertinente, and nothing belonging to this question. How be it, unless M. harding had used the advantage of this Digression, he had passed over this whole Article without naming of any Doctor. I grant, The Sacrament in the Old time in some certain Churches was Reserved: how be it, not to be worshipped with godly honour, but only to be received in the holy Communion of the people. 
Origen. in. 〈◊〉 homil. ●.  And Origen amongst other godly Fathers seemeth to mislike the same. For thus he writeth, Dominus Panem, quem Discipulis dabat, non distulit, nec servari jussit in Crastinum: The Bread, that the Lord gave to his Disciples, he differred it not, nor willed it to be Reserved until the next day.  
But touching the force of this Article, Cyrillus speaketh not one Word, neither of Corporal presence, nor of forms, nor of Accidents, nor of Crumbs, nor of Quantities, nor of Qualities, nor of Putrefaction, or Corruption, nor of the coming of Christ's Body, nor of the Abode, or Departure of the same, nor of any other the like M. hardings Mysteries. Therefore this holy Father neither reproveth our Doctrine, nor chargeth us, as M. Harding imagineth, with any madness. But if he were now alive, he would account him mad, and twice mad, that would so madly ra●ke his words to so vain a purpose.  
Concerning the Reservation of the Sacrament, that Cyrillus speaketh of, the matter stood thus. Sometimes after that the people had received the Holy Mysteries, it happened, that there remained some portions untouched. These portions so remaining the godly Fathers, that then were, thought it not meet, to turn to any profane use: but rather Reserved them until the next day, to be received of the people in the Holy Communion. For as yet there was no Private Mass known in the whole Church of God, throughout the world.  
The Messalian Monks repined hereat, and said, The Sacrament could not so long contin●we Holy. Cyrillus answereth them, not that the Flesh, which Christ received of the Blissed Virgin, continueth still, as enclosed in the Sacrament, as it is untruly reported by M. harding, but that Christ's Institution, & the Mystical Benediction, which he calleth the quickening Grace, continueth stil. And his reason is this: for that all Sacraments have their virtue, & Power, not of themself, but wholly, and only from Christ. Wherefore, as Christ is one, & continueth still without change: even so must the Grace, that Christ worketh in us by his Sacraments, be likewise one, and continue stil. And as there is no virtue in the Water of Baptism, but when it is used: even so there is no virtue in the Bread of the Holy Communion, but likewise only when it is used.  
As for the quickening Grace, it is as well in the one Sacrament, as in the other. S. Ambrose saith, Aqua Baptismatis habet Gratiam Dei, & Praesentiam Trinitatis: 
Ambros. De Sacramen. li. 1. ca 5.  The Water of Baptism hath the Grace of God, and the presence of the Holy Trinity. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And in the Nicene Council it is written thus: Cogita aquas plenas ignis Coelestis: Imagine this Water to be full of Heavenly fiere. And this Grace is not only for one hour, or two, but lasteth, & continueth stil. So S. Augustine saith, Arca Testamenti, quamuis ab hostibus capta, Virtutem tamen suae Sanctificationis non amisit: The Ark of God, notwithstanding it were taken, and carried a way by the Enemies, yet it lost not the virtue of the former holiness, 
August. contr●●audent. li. 3.  that was in it.  
Yet may not M. harding upon occasion hereof, either think, or say, that this Grace is Really, and Substantially enclosed, either in the one Sacrament, or in the other. B●nauentura saith, 
In. 4. Senten. Dist. 1. quae. 3.  Non est aliquo modo dicendum, quòd Gratia continetur in Sacramentis essentialiter, tanquam aqua in vase. Hoc enim dicere, est erroneum. Sed dicuntur continere Gratiam, quia eam Significant: We may not in any wise say, That the Grace of God is contained in the Sacraments Substantially, and in deed, as Water is contained in a Vessel. For, so to say, it were an error. But Sacraments are said, to contain the Grace of God, because they Signify the Grace of God.  
Here the Opinion, that M. harding seemeth to maintain, is condemned for an error: And this sentence allowed for true, and Catholic: Sacraments are said to contain the Grace of God, because they Signify the Grace of God. To conclude, he saith, Gratia est in animis, non in Signis Visibilibus: The Grace is in the Minds, or Souls of the receivers: not in the Visible Signs, or Sacraments.  
FINIS.    

THE XXIII. ARTICLE, WHETHER A MOUSE etc.  

The B. of Sarisburie.  
Or that a Mouse, or any other Worm, or Beast may eat the Body of Christ: For so some of our Adversaries have said, and taught.   

M. harding. The .1. Division.  
Whereas M. jewel imputeth this vile asseveration but to some of the adversaries of his side, 
●uel cotrarieth himself.  he seemeth to acknowledge, that it is not a doctrine universally taught and received. The like may be said for his next Article. And if it hath been said of some only, and not taught universally of all, as a true doctrine for Christian people to believe: how agreeth he with himself, saying after the rehearsal of his number of Articles, the same, none excepted, to be the highest mysteries, and greatest keys of our Religion. For if that were true, as it is not true for the greatest part, 
* By this rule the greatest points of M. hardings Catholic Religion may well come in question.  then should this Article have been affirmed and taught of al. For the highest and greatest points of the Catholic Religion be not particular, but of universal teaching.   

The B. of Sarisburie.  
Here it appeareth, that M. harding somewhat misliketh his Catholic Masters, and thinketh it now an error, to say, That a Mouse may eat the Body of Christ: and therefore he calleth this part of his own Doctrine, A vile asseveration. But if this Asseveration of M. hardings own Doctors, & greatest Doctors be so Vile, then Vile were they, that first devised it. And yet I cannot well see, how he may so lightly recant the Doctrine, that he was borne, & brought up in, and condemn his own fellows of villainy, without blame.  
How be it, One good excuse he seemeth to have, that this part of his Religion was never Universally received, nor counted Catholic. And therefore he saith, It is no key of his Religion. If M. harding will measure all the rest in this sort, I fear me, very few parts of his whole Religion will prove Catholic. And yet the first divisours, and setters forth, and maintainers hereof, took this evermore for a principal key, as without which the rest of their Doctrine could not stand. Yet were they evermore accounted, both as Universal for their Learning, and as Catholic for their Religion, and as constant in the same, as M. harding.  
But in deed, the Old holy Fathers, S. Ambrose, S. Augustine, S. Jerome, S. Chrysostom never heard of this strange Doctrine: nor, if they had heard it, would ever have taken it for lock, or key of their Religion: but would rather have thought him worthy to be locked up, as a mad man, that would either have taught it, as great numbers have done: or else have doubted of it, as M. harding doth. Now let us see, by whom this Doctrine hath been maintained. So, whether it have been holden for Catholic, or no, it will soon appear.  
Yet notwithstanding, I must protest before hand, that the speeches, that they have used in this behalf, are so Blasphemous, and so Vile, that for the Reverence, I bear to the glorious Body of Christ, I can neither hear them, nor utter them without horror.  
first of all, Thomas of Aquine saith thus: 
Thom. par. 3. De Euchar. quae. 79. arti. 3.  Quidam dixerunt, quòd cùm primùm Sacramentum sumitur à Mure, vel à Cane, desinit ibi esse Corpus, & Sanguis Christi: Sed hoc derogat veritati huius Sacramenti: Some have said, that, as soon as the Sacrament is touched of a Mouse, or a Dog, the Body, and Blood of Christ streigthway departeth from it. But this is a derogation to the truth of this Sacrament. By these words, M. hardings judgement is utterly condemned, as uttered against the truth, and in the derogation of this Sacrament.  
M. harding may not well call in question, whether this doctor were Catholic, or no. For Christ said unto him by a vision in his dream, Benè scripsisti de me Thoma: O Thomas, thou hast written full well of m●e. And therefore he is called, Doctor Angelicus, an Angelical doctor, for that in learning, and judgement he so far surmounted all other Doctors, and was accounted most Catholic.  
In the Council of Arle it is written thus: Qui non benè custodierit Sacrificium, & Mus, 
Concil. Arelaten. 3. can 6.  vel aliquod animal comederit illud, quadraginta dies poeniteat: Who so keepeth not the Sacrifice well, and duly, and a Mous, or any other beast happen to eat it, let him be put to penance forty days.  
johannes de Burgo saith, Mus comedens Hostiam, suscipit Corpus Christi: The Mouse eating the Sacrament, 
johan. De Burgo De Custodia Eucharist. ca 10.  receiveth the Body of Christ.  
Alexander de Hales saith thus, 
Alexan. par. 4. quaes. 45. m 1.  Quidam dicunt, Vbicunque ponantur species, siue in mundo loco, sive in immundo, sive in Ventre Muris, ibi est Corpus Christi. Et in hoc non derogatur Corpori Christi, nec Sacramento: Some say, Where so ever the forms be laid, whether it be in a fair place, or in a foul, or in the belly of a Mouse, there is the Very Body of Christ. And this is no hindrance, neither to the Body of Christ, nor to the Sacrament.  
Again he saith, Si Canis, vel Porcus deglutiret Hostiam Consecratam integra●m, non video, quare Corpus Domini non simul ●rai●ceretur in ventrem Canis, vel Porci: If a Dog, or a Swine should eat the whole Host being Consecrate, I see no cause, but our lords Body should enter into the belly of the Dog, or of the Swine.  
Gerson saith, 
●erson contr● Floret. lib. 4.  Brutum sumit Corpus Christi per Accidens, quia sumit illud, in quo est: A brute beast receiveth the Body of Christ, because it receiveth that thing, wherein Christ's Body is contained.  
Bonaventura liketh better the contrary Doctrine, as more agreeing, as he saith, 
bonaven in. 4. Senten. dis. 13. q. i e.  both with Civil Honesty, and also with the judgement of common Reason, Haec Opinio est honestior, & rationabilior.  
Peter Lombarde, the Master of all Catholic Conclusions, one that taketh upon him, to teach all others, when he cometh to this point, he standeth in a mammering, and is not able to teach himself. For thus he saith, touching the same: 
4. Senten. dis. 13.  Quid igitur sumit Mus, vel quid manducat? What is it then, that the Mouse receiveth? Or, what eateth it? He answereth, Deus novit: God knoweth: I know it not.  
notwithstanding his Resolution is this: Sanè dici potest, quòd Corpus Christi à brutis animalibus non sumitur: It may very well be said, that a brute beast receiveth not the Body of Christ. But this Sentence is reversed, and not thought Catholic. For the great Faculty of Parise hath given this judgement upon the same, Hic Magister non tenetur: Herein the Master is not allowed.  
Therefore, notwithstanding M. hardings contrary determination, this Doctrine hitherto appeareth right good, and Catholic.  
touching such cases, as herein may happen, Antoninus the archbishop of Florence writeth thus: 
Antonin. De defectih. Miss. 3. par. Summ. 3.  Si Mus, aut aliud animal, etc. If a Mouse, or any other worm, or beast happen to eat the Sacrament through negligence of keeping, let the keeper, through whoes negligence it happened, be enjoined to penance forty days. And if it be possible, let the Mouse be taken, and burnt, and let his ashes be buried in, or about the Aultare. But Peter of Palus saith, The mouse's entrails must be drawn: and the Portion of the Sacrament, that there remaineth, if the Priest be squaimishe to receive it, must reverently be said up in the Tabernacle, until it may naturally be consumed. But the Host so found in the mouse's entrails may in no wise be thrown out into the pool: as a certain priest sometime used a flee, that he found in his chalice after Consecration. But if a man had such a fervent zeal (saith he) that his stomach would serve him, to receive the same without horror, there were no way to it, Specially if the man were fasting. So S. Hugh of Clunice much commendeth Goderanus a Priest, for receiving the like portions cast up again by a Leper. But he said afterward, S. Laurences gridy●on was nothing so bad. Hitherto Antoninus.  
And, for more likelihood hereof, this is holden as a Catholic Conclusion of the side, Corpus Christi potest evomi: 
De Con. dist. 2. Si quis. In glosa.  The very Body of Christ may be vomited up again.  
I protest again, as before, the very blasphemy, & loathsomeness hereof unto a godly heart is untolerable. Neither would I have used this unpleasant rehearsal, were it not, that it behoveth each man to know, how deeply the people hath been deceived, and to what villainy they have been brought.  
This Doctrine hath been published, & maintained, in Schools, in Churches, by the Schooledoctours, by the canonists, by Preachers, by Bishops, by General Councils, and by him, that wrote the very Castle, and Fort of Faith. 
Fortalitium ●idei. li. 3.  Yet M. harding doubteth not to say, It is a vile Asseveration, and was never counted Catholic.  
These be the Imps of their Transubstantiation. For like as Ixion, in steed of Lady juno, having the company of a Cloud, begat Centauros, that were monstrous, & ougle forms of half a man, and half a horse joined together: even so these men, in steed of God's Holy Mysteries, companieinge with their●owne light, and cloudy fantasies, have brought forth these Strange, ougle, deformed Shapes in Religion, Loathsome to remember, and Monstrous to behold.   

M. harding. The .2. Division.  
Concerning the matter of this Article, what so ever a Mouse, worm, or beast eateth, the Body of Christ now being impassable, and immortal, sustaineth no violence, injury, ne villainy. As for that, which is gnawn, bitten, or eaten of worm or beast, whether it be the Substance of Bread, as appeareth to sense, which is denied, (251) 
The .251. Untruth. For the Bread remaineth still, as it is plain by the old Catholic Fathers.  because it ceaseth through virtue of Consecration: or the outward form only of the Sacrament, as many hold opinion, (252) 
The .252. Untruth, As it is fully proved in the tenth Article.  which als● only is broken and chawed of the receiver, the Accidents by miracle remaining without Substance: In such cases happening contrary to the intent, and end, the Sacrament is ordained, and kept for, it ought not to seem unto us uncredible, the power of God considered, that God taketh away his Body from those outward forms, and permitteth 
* The certainty of M. Harding● Doctrine.  either the nature of Bread to return, as before consecration, 
* The certainty of M. Harding● Doctrine.  or the Accidents to supply the effects of the Substance of Bread: As he commanded the nature of the rod, which became a Serpent, to return to that it was before, when God would have it serve no more to the uses, it was by him appointed unto.  

❧ S. Cyprian speaketh, neither of Miso, nor of brute beasts etc.  The grave authority of S. Cyprian addeth great weight to the balance for this judgement in weighing this matter, who in his sermon de Lapsis, by the report of certain miracles, showeth, that our lords Body made itself away from some, that being defiled with the Sacrifices of Idols, presumed to come to the Communion, ere they had done their due penance. One (as he telleth there) thinking to have that blessed Body, which he had received with others in his hand, when he opened the same to put it into his mouth, found that he held Ashes. And thereof S. Cyprian saith, Documento unius ostensum est, Dominum recedere, cùm nega●ur: By the example of one man it was showed, that our Lord departeth away, when he is denied. It is neither wicked, nor a thing unworthy the Majesty of that holy Mystery, to think our lords Body likewise done away, in cases of negligence, villainy, and profanation.   

The B. of Sarisburie.  
O what shifting here is, to avoid this miserable inconvenience? Innocentius thinketh it not good to say, The Mouse eateth Christ's Body in the Sacrament. 
Innocen. 3. De Officio Miss. ca 11.  But rather he saith, That Christ, when he seeth the Mouse coming, geateth himself away, and leaveth the Sacrament. This Doctors judgement M. harding alloweth before others, and thinketh it best to stand with reason.  
But what then is it, that the Mouse eateth? Bread it cannot be. For that is gone, as they say, by Consecration. It remaineth, that the Mouse must needs eat the Shows, and Accidents. How be it, that were a strange kind of feeding. But nothing is strange to M. harding. Yet Shows, and Accidents cannot nourish. What is it then, wherewith the Mouse is nourished? M. harding answereth, Perhaps Almighty God by a Miracle suffereth the Bread to return again to feed the Mouse. Or else, if this will not serve, he saith further, Perhaps God worketh an other Miracle, and by his Omnipotent Power, giveth the very Accidents of Bread strength to nourish, and increase Substance, as if it were Bread. Thus these men have devised a pretty way, to feed mice with Miracles.  
Thomas of Aquine saith, that if a man take over much of the Consecrate Wine, 
Thomas in. 1. Corin. 11.  notwithstanding the Substance of the Wine be gone, Yet he may be overseen by the Accidents, and so may happen to be drunken by a Miracle.  
Here we see, M. Harding answereth only by Perhaps, as being not yet well advised, what he may say. Whereby it appeareth, his Doctrine holdeth no certainty. Therefore, what so ever he say, we may give no great credit to his t●le, nor take it for Catholic.  
S. Cyprian, that is here alleged, maketh no manner mention, neither of forms, nor of Accidents: nor teacheth us, that the Mouse can e●te Christ's Body: nor that Christ conveyeth himself away, and leaveth the Sacrament: nor that the Substance of Bread returneth again: nor that the Accidents have power to nourish: 
Cyprian. Serm. 5. De Lapsis.  nor any other like fantasy. Only he saith, God gave that wicked man by that Miracle to understand, that, for his Infidelity, and Idolatry, his Grace was so departed from his heart, as the Sacrament was departed from his hand. Therefore this place maketh utterly nothing to M. hardings purpose. notwithstanding h● thought it good, so in this Article to use the name of S. Cyprian, as in the Article before he used the name of S. Cyril: lest he should be thought, to pass over any Article without a doctor.  
The best, that may be gathered of S. Cyprians words, is this, That the wicked receiveth not the Body of Christ. Which thing, as it is most true, so it utterly overthroweth the whole substance of M. hardings Doctrine.  
Now, good Christian Reader, that thou mayst see, how aptly M. hardings Doctors agree together, notwithstanding so many of them tell us, and hold it for most certain, That a Mouse may eat the very Body of Christ, and receiue● whole Christ, God, and Man into his belly: Yet others of them contrariwise tell us, and hold it likewise for most certain, That a Faithful Christian man, be he never so godly, yet cannot receive the Body of Christ into his Belly. 
De Con. dist. 2. Tribus gradib. In Glosa.  For thus they writ, Certum est, quòd, quàm citò species teruntur dentibus, tam citò in Coelum rapitur Corpus Christi: It is certain, that, as soon as the forms of the Bread be touched with the teeth, streigth way the Body of Christ (is not received into the belly, but) is caught up into Heaven. And he saith not, Perhaps, as M. harding doth: but, Certum est, It is certain, and out of question, and therefore Catholic.  
And Hugo a great Schooledoctour, such a one, as M. harding may not well deny, 
Hugo De Sacram. li. 1. par. 8. Ca 13.  saith thus: Quando in manibus Sacramentum tenes, Corporaliter tecum est Christus: quando ore suscipis, Corporaliter tecum est. Postquam autem Corporalis sensus in percipiendo deficit, deinceps Corporalis Praesentia quaerenda non est: While thou holdest the Sacrament in thy hand, 
bonaven in 4. Senten. dist. 13. quae. 2.  Christ is Bodily with thee: while thou receivest the Sacrament with thy Mouth, Christ is Bodily with thee▪ But after that (the Sacrament is passed further, and) thy Bodily sense beginneth to fail, 
Durand. li. 4.  thou mayst no longer took for Bodily Presence. Thus they grant, that a Mouse may● receive the Body of Christ into his belly: and yet they deny the same unto a man.. Such is the certainty, and Constancy of this Doctrine.  
But, to conclude, and to give some certain Resolution in this uncertain, and doubtful Doctrine, it behoveth us to understand, that, as S. Augustine saith, there is great difference between Christ's Body, and the Sacrament. For the Sacrament is Corruptible: Christ's Body is Elorious, & void of all corruption. The Sacrament is in the Earth: Christ's Body is in Heaven. The Sacrament is received by our Bodily Mouth: Christ's Body is received only by Faith, which is the mouth of our Soul. And who so understandeth not this difference, understandeth not the meaning of any Sacrament.  
Now, to apply the same to this purpose, The Mouse, or other Worm may receive the substance of the Bread, which is the outward corruptible Element of the Sacrament: But the very Body of Christ itself, which is in Heaven, cannot be received, but by Faith only, and none otherwise.  
S. Augustine speaketh thus in the person of Christ: 
August. Confession. lib. 7. ca ●●.  Ego sum Cibus grandium: Cresce, & manducabis me: I am the food of great ones: Grow, and thou shalt eat me. Again he saith, Hoc est Manducare illam escam, & illum potum Bibere, 
August. in johan. tracta. 26.  in Christo manner, & Christum manentem in se habere: This is the eating of that Food, and the Drinking of that Drink, for a man to abide in Christ, and to have Christ abiding in him.  
Chrysostom saith, 
Chrysostom. ex varijs locis in Matthae. hom. ●.  Magnus iste Panis replet Mentem, non Ventrem. Iste Panis, & noster est, & Angelorum: This great loa●e (meaning thereby the Body of Christ, that is in Heaven) filleth the Mind, and not the Belly. This is our Bread, and the Bread of Angels. As the Angels receive it, so we receive it.  
And to conclude, 
Hilarius De Trinita. li. 8.  so saith S. Hilary: The Bread, that came down from Heaven, is not received, but of him, that hath our Lord, and is the member of Christ.  
By the Old learned Fathers undoubted judgement, this is the only Eating of the Flesh of Christ: wherein Miso, and Brute Beasts, and wicked men, that are worse than brute beasts, have no portion. And if these holy Fathers were now alive, doubtless they would say to M. harding, and to his fellows: O curui in terras animi, & Coelestium inanes: O you, that lie groovelinge on the ground, and have no sense of things above.  
FINIS.    

THE XXIIII. ARTICLE, OF INDIVIDWM VAGUM.  

The B. of Sarisburie.  
Or, that, when Christ said, Hoc est Corpus meum, this word, Hoc, pointed not the Bread, but, Individuum Vagum, as some of them say.   

M. harding.  
What so ever, Hoc, pointeth in this saying of Christ after your judgement, M. jewel, right meaning and plain Christian people, 
2. Thess. 2.  (who through God's grace have received the love of truth, and not the efficacy of illusion, to believe lying) believe verily, that in this Sacrament after consecration, i● the very Body of Christ, and that upon credit of his own words, Hoc est Corpus meum. They that appoint themselves to follow your Genevian doctrine in this point, deceived by that ye teach them (Hoc) to point the Bread, and by sundry other untruths, in steed of the very Body of Christ in the Sacrament rightly ministered verily present, 
The ben●fite of the Geneu●an Communion.  shall receive nothing at your Communion, but a bare piece of Bread not worth appoint. As for your, some say, who will have, Hoc, to point Individuum Vagum, first learn you well, what they mean, and if their meaning be nought, who so e●er they be, handle them as you list: therewith shall we be offended never a deal. How this word, Hoc, in that saying of Christ is to be taken, and what it pointeth, 
* M. Harding'S good opinion of himself.  we k●●we, who have more learnedly, more certainly, and more truly treated thereof, then Luther, Zuinglius, Calvin, Cranmer, Peter Martyr, or any their offspring.   

The B. of Sarisburie.  
In this Article M. harding only uttereth some part of his choler against them, whom it pleaseth him to call Ge●euians: and vaunteth much his own learning, as learned men, seldom use to do, with reproach, and disdain of others: and in the end, touching the matter, saith utterly nothing. Yet is there not lightly any doubt, that amasseth, & troubleth the best learned of his side, so much, as this.  
For, their fantasy of Transubstantiation presupposed to stand in force, if they say, That Christ by this pronoun, Hoc, meant the Bread, that he held in his hand, Then must it needs follow, that the very Substance of that Bread, was the very Body of Christ. For by this position, that must needs be the purport, and meaning of these words.  
If they say, Christ by the same pronoun meant the Accidents, and Shows of the Bread, Then must it follow, that the ●aine Accidents, and Shows of Bread were the Body of Christ. But so should an Accident be a Substance: Which error were much worse, and far more unsensible, than the former.  
If they say, This pronoun, Hoc, signified the Body of Christ itself, Then the meaning of these Words, This is my Body, must needs ●e this: My Body is my Body. 
Holcote in. 4. Sen. quae. 3.  But this (saith Holcote) were vainly spoken, and to no purpose. And by this exposition, Christ's Body should be there, before the words of Consecration were pronounced: and so there should be no Virtue, or force in Consecration: or rather there should be Consecration, before Consecration: and so, Consecration, without Consecration.  
Upon these few words they have built up their whole Religion. This is the foundation of all together. 
The Dissension of Doctors  Therefore M. harding should not so lightly, and so disdainfully have passed it over without answer. Otherwise, this change being so great, as it is supposed, we shall not know, neither what thing is changed, nor whereof Christ's Body is made present.  
Neither is there any just cause, wherefore M. harding should be thus angry with the genevians in this behalf. For he knoweth right well, that this new fantasy, of Individuum Vagum, is no part of their Doctrine.  
But briefly to touch, how pitifully the learned of M. hardings side have entangled themselves in this case, 
Gerson contr● Floret li 4.  first of all Gerson saith thus, Dicendum est, quòd Hoc, demonstrat substantiam Panis: We must say, that this pronoun, Hoc, signifieth the Substance of the Bread. By this Doctor, the Substance of Bread is Christ's Body.  
Occam saith, 
Occam in. 4. Senten. dist. 13.  Hoc, refertur ad Corpus Christi: This pronoun, Hoc, hath relation to the Body of Christ. By this Doctor, the Body of Christ is the Body of Christ.  
Yet Petrus Alliacensis saith, 
Petrus Alliacen. in 4. Sent. dist. 13. quae. 5.  Hoc, demonstrat Corpus Christi: aliôqui falsa est propositio: Hoc, pointeth the Body of Christ: Otherwise, Christ's saying is not true.  
Thomas of Aquine goeth learnedly to work, and expoundeth it thus: Hoc, id est, hoc contentum sub istis Speciebus, est Corpus meum: This, that is to say, 
Thomas in. 4. Senten. dist. 8. arti. 16.  this thing contained under these forms, is my Body.  
But all these expositions seem to import some inconvenience. For hereby it may be gathered, that the Bread is Transubstantiate, and, as they imagine, Christ's Body made Present, before the Words of Consecration.  
Therefore johannes de Burgo thought it good, 
johan. De Burg● de Forma Verbor. requisita etc. ca 4.  to help the matter with a disjunctive, in this sort, Hoc sub hac specie praesens, vel 〈◊〉 propinquo futurum, est Corpus meum: This thing, that either is present already under these forms, or anon will be present, is my Body.  
By all these Doctors judgements, the meaning of Christ's Words is none other, 
Holcote in. 4.  but this, My Body is, or shallbe my Body. Which exposition (as Holcote saith) is Childish, 
Senten. quae. 3.  Vain, fantastical, and to no purpose.  
And therefore Holcote himself saith, 
Holcote eodem loco.  Hoc, Significat quiddam uttique termino Cummune: & termino, A quo, & termino, Ad quem. This pronoun, Hoc, signifieth a certain thing, that is indifferently Common, as well to the Bread, as to Christ's Body. But what thing, that indifferent thing should be, it were hard to know.  
Doctor Durande seeing all these inconveniences, 
Durandus li. ●●  and difficulties, and not knowing how to get out, in the end concludeth thus: Super hoc dicunt quidam, quòd per pronomen, Hoc, nihil significatur: Sed illud materialiter ponitur: Here upon some say, that this pronoun, Hoc, signifieth nothing at all: but is put Materially, and Absolutely, without any manner signification.  
But hereof groweth an other doubt greater, than any of all the rest. For if this Word, Hoc, signify nothing at all, what force then can it have, to work Consecration?  
Innocentius weighing these things indifferently all together, 
Innocen. 3. De Offi. Miss. par 3. ca 6. & ca 14.  is driven to say, That Christ Consecrated the Sacrament, not by these Words, Hoc est Corpus meum, But by his blissing, that went before.  
Likewise is john Duns driven to say, touching the same: 
Scotus in 4. Sentent. dist. 8. qu. 3.  Illa propositio, Hoc est Corpus meum, non est Consecrativa, nec ut Vera, nec ut Falsa: sed ut est propositio neutra: This sentence, Hoc est Corpus meum, is not the Sentence of Consecration, neither as it is True, nor as it is False: but only as it is a Sentence neuter between both, that is to say, neither true, nor false.  
All this notwithstanding, D. Steven Gardiner, not greatly regarding the Authority of any of these Doctors, in his first book of the Sacrament, entitled, The devils Sophistry, 
The devils Sophistry. fol. 24.  writeth thus, Christ spoke plainly, This is my Body, making demonstration of the Bread. Which last exposition being true, if this pronoun, Hoc, signified the material Bread, that Christ held in his hand, then, by M. hardings Doctrine, that Very Material Bread was in deed, and verily the Body of Christ.  
But if the same pronoun, Hoc, signified not that same Material Bread, that Christ held in his hand, than was not that same Material Bread changed into the Substance of Christ's Body.  
Thus the best learned of that side are utterly amazed at this matter, and run each man his own way, and know not, what may please them best.  
Yet M. harding thinketh it sufficient, thus to conclude with a courage, How that word, Hoc, is to be taken, and what it pointeth, we know, who have more learnedly, more certainly, and more truly treated hereof, then Luther, Zuinglius, Caluine, Cranmere, Peter Martyr, or any their offspring. If M. harding, & his fellows know so much, as here he seemeth to take upon him, he hath the greater cause, to give God thanks. What so ever he have, he hath received it. God give him grace, to use it well.  
He would seem, not to know, who they be, that would force us to this fancy of his Individuum Vagum. And therefore he saith, If their meaning be nought, handle them as ye list. How be it, he cannot be so ignorant herein, as he would seem to be. For although perhaps he be not much acquainted with the Doctrine, yet he cannot choose, 
●. Ste. Gardener.  but know the doctor. Him I mean, of whom he hath borrowed good store of matter, sometimes a whole leaf, and more together, towards the building of his book.  
He, notwithstanding he were once persuaded, that Christ by this pronoun, Hoc, made demonstration of the Bread, yet afterward thought all that not worth a point, but utterly changed his whole mind, and thought it better to say, that Christ by the same pronoun, 
Mar. Antoni. Constantius.  Hoc, pointed not the Bread, that he held in his hand, but only Individuum Vagum. And that, for the better understanding of his Reader, he calleth, Individuum in Genere, Individuum Entis, unum Substantiae, unum Entis, Individuum Insignitum, Individuum Individui. This fancy he so warranteth, and forceth everywhere, as if Christ's Words could bear none other exposition.  
Thus therefore he imagineth Christ to say: This thing, that ye see me hold in my hand, is not two things: It is only one certain thing. But what one certain thing it is, I cannot tell: but, sure I am, Bread it is not.  
Thus are they driven, to wander in Vanities, and too seek up strange, and monstrous forms of speech, such as the Ancient Catholic Doctors never knew, lest they should seem plainly, and simply to say, as the learned Father Tertullian saith, 
Tertullian. contra Martion. lib. 4.  Hoc est Corpus meum, hoc est, Figura Corporis mei: This is my Body, that is to say, this is a Figure of my Body: Or, as it is written in their own Decrees: Vocatur Corpus Christi, id est, Significat Corpus Christi: It is called the Body of Christ, 
De Con. Dist. 2. Hoc est. In Glosa Hieronym. in isaiah. li. 2. ca 5.  that is to say, It signifieth the Body of Christ.  
S. Jerome saith, Tam diù quaerunt Heretici nova veteribus adiungere, & eadem recentioribus immutare, donec eos & sensus humanus, & verba deficiant: The manner of Heretics is, so long to mingle, and blind new things with the Old, and still to alter new for new, until both their wits, and their speech begin to fail them.  
Here note, good Reader, that in this whole Article M. harding hath alleged no manner Doctor, nor Old, nor New. The reason thereof is this: for that of the Old Doctors, he had none to allege: and of his New Doctors, he was ashamed.  
FINIS.    

THE XXV. ARTICLE, WHETHER THE FOURMES BE THE SACRAMENT.  

The B. of Sarisburie.  
Or, that the Accidents, or forms, or Shows of Bread, and Wine be the Sacraments of Christ's Body, and Blood, and not rather that Bread, and Wine itself.   

M. harding. The .1. Division.  
For as much, as by the almighty power of God's word pronounced by the Priest in the Consecration of this Sacrament, the Body, and Blood of Christ are made (253) 
The .253. Untruth, ever presumed, and never proved.  Really Present, the Substance of Bread (253) turned into the Substance of the Body, and the Substance of Wine into the Substance of the Blood: the Bread (which is consumed a way by the fire of the Divine Substance, as Chrysostom saith, 
In homil. Paschali.  and now is become the Bread which was form by the hand of the Holy Ghost in the womb of the Virgin, and decocted with the fire of the Passion in the Altar of the Cross, as S. Ambrose saith:) 
De Co●s. Dist. 2. cap. Omni●.  can not be the Sacrament of the Body, nor the Wine of the Blood. Neither can it be said that the Bread, and Wine which were before, are the Sacraments, for that the Bread is become the Body, and the Wine the Blood, and so now they are not: and if they be not, then neither be they Sacraments. Therefore that the outward forms of Bread, and Wine which remain, be the Sacraments of Christ's Body, and Blood, and not the very Bread, and Wine itself: it followeth by sequel of reason, or consequent of understanding, deduced out of the first truth, 
Epist. 65. In Latino ●●dice.  which of S. Basile in an Epistle, ad Sozopolitanoes, speaking against certain, that went about to raise up again the old Heresy of Valentinus, is called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of which sequel of reason in the matter of the Sacrament many conclusions may be deduced in case of want of express Scriptures. Which way of reasonninge Basile used against Heretics, as also sundry other Fathers, where manifest Scripture might not be alleged.   

The B. of Sarisburie.  
M. harding presumeth, that his new fantasy of Transubstantiation must needs stand for good. And therefore imagining, that the Bread, and Wine are wholly removed, and cannot be the Sacraments, he thinketh, he may well conclude, that the forms, & Shows, that are left behind, must needs be the Sacraments. But this error is soon reproved by the consent of all the Old Catholic Fathers of the Church. S. Augustine saith, 
Augustin. ad Infants.  Quod videtis, Panis est: The thing that ye see (speaking of the Sacrament) is (not a Form, or an Accident, but) Very Bread. S. Chrysostom, 
Chrysostom. ad Caesarium.  Theodoretus, Gelasius, 
Gelasius contra E●tychem.  and other learned Fathers confess by manifest, and express words, That there remaineth still in the Sacrament the Very Nature, and Substance of Bread, and Wine. Therefore this Doctrine is built upon a false ground, and cannot stand.  
But Chrysostom saith, The Bread is consumed by the force of the Divine Presence: And S. Ambrose, saith M. harding, reporteth the same. 
Theodoret. Dia logo. 1. &. 2.  It is great frowardness, whatsoever any one, or other of the Fathers happen to utter in vehemency, and heat of talk, 
De 〈◊〉. & Senatuscon. & lon. Con. Contra.  to dissemble the manner of their speech, and to draw, and force the same violently to the rigours of the letter. Paulus saith, In fraudem Legis facit, qui, saluis verbis Legis, sententiam eius circumuenit: He doth wrong to the Law, that, following only the bare words, defraudeth the meaning of the Law.  
S. Cyprian saith, 
Cyprian. lib. 2. Epist. 3.  Passio Christi est Sacrificium, quod offerimus: The Sacrifice, that we offer, is the Passion of Christ.  
Chrysostom saith, 
Chrysostom. in Epist. ad Hebrae. homi. 16.  Baptisma Christi Sanguis eius est: The Baptism of Christ is Christ's Blood.  
And again he saith, In Mysterijs Sanguis ex Christi latere hauritur: 
Chrysostom. in Encaenijs.  In the time of the holy Communion, the Blood of Christ is drawn out of his side.  
S. Gregory saith, Christus iterum in hoc Mysterio moritur: 
De Conse. Dis. 2. Quid sit Sanguis.  In this Mystery (of the holy Communion) Christ is put to Death again.  
I trow, M. harding will not so straightly force us to believe, only upon the sight of these bare words, either that the holy Communion is Christ's Passion: or, that the Water of Baptism is Christ's Blood: or, that Christ is slain, and put to Death in the time of the Holy Mysteries: Or, that Christ's Blood at that time is drawn, and powered from his side, and that, without help of Figure, verily, Really, and in deed.  
By such manner of amplification, and kind of speech S. Chrysostom saith, The Bread is consumed: not for that the●e remaineth in the Sacrament no Bread at all, but for that, in comparison of the Death of Christ, that there is laid forth, and represented before us, the material Bread seemeth nothing. For otherwise Chrysostom most plainly confesseth, that the Nature of Bread remaineth stil. These be his words, 
Chrysostom. ad Caesarium.  In Sacramento manet Natura Panis: In the Sacrament there remaineth still the Nature of Bread.  
And, as he saith, The Bread is Consumed, 
In Encaenijs.  Even so in the same place he seemeth to say, The Priest is Consumed. His words be these: Ne putes, te accipere Divinum Corpus ab Homine: 
Chrysostom. in Matthae. hom. 51.  Think not, that thou receivest the Divine Body, of a man..  
And to like purpose he speaketh of the Sacrament of Baptism: Non Baptizaris à Sacerdote: Deus ip●e tenet Caput tuum: Thou art not baptized of the Priest: It is God himself, that holdeth thy Head.  
Thus the holy Fathers entreating of the Sacraments, use to advance our minds from the Sensible, and corruptible Elements, to the cogitation of the Heavenly things, that thereby are Represented. And therefore Chrysostom saith. Mysteria omnia interioribus oculis videnda sunt: 
Chrysostom. in. 1. Corin. cap. 2.  We must behold all Mysteries with our inner eyes: 
Chrysostom. in Matthae. hom. 83.  Which inner eyes doubtless have no regard to any corruptible, and outward thing.  
Hereby the feebleness of M. hardings sequel may soon appear.  
True it is, that he further saith, In case of want of the Scriptures, we may sometime guide ourselves by discourse, and drift of Reason. 
Augusti. De Doctrina Christiana lib. 3. ca 28.  notwithstanding S. Augustine saith, Haec consuetudo periculosa est: The custom hereof is very dangerous. But in this case M. harding wanteth neither the Scriptures, nor the Authority of ancient Doctors.  
It is plain by the manifest words of S. Paul, of S. Chrysostom, of S. Augustine, of Theodoretus, of Gelasius, and of other more holy Fathers, both Greeks, and Latins, that in the Sacrament▪ after the words of Consecration, the very Nature, and Substance of the Bread remaineth stil. It were much for M. harding, to forsake all these, and to trust only to a bare shift of simple Reason.   

M. harding. The .2. Division.  
And whereas there must be a likeness between the Sacrament, and the thing of the Sacrament, (for if the Sacraments had not a likeness of things whereof they are Sacraments, 
Augustin. Epist. 22. ad Bonifacium Episc.  properly, and rightly they should not be called Sacraments: as the Sacrament of Baptism, which is the outward washing of the flesh, hath a likeness of the inward washing of the soul) and no likeness here appeareth to be between the forms that remain, and the thing of the Sacrament, for they consist not, the one of many corns, the other of grapes, for thereof cometh not Accident, but Substance: hereto may be said, it is enough▪ that these Sacraments bear the likeness of the Body and Blood of Christ, 
A strange Resemblance.  for as much as the one representeth the likeness of Bread, the other the likeness of Wine, 
De conse. dist. 2. cap. Hoc est quod dicimus.  which S. Augustine calleth (254) 
The .254. untruth: For. S Augustine by these words meant the very Substance of Bread.  Visibilem speciem elementorum, the visible form● of the Elements.   

The B. of Sarisburie.  
What meaneth M. harding, thus to encumber himself with these vain, and miserable follies? S. Augustine saith, A Sacrament must have a Resemblance, or Likeness of that thing, whereof it is a Sacrament. For without this Resemblance, or Likeness, he saith, a Sacrament is no Sacrament. 
August. epist. 23. ad Bonifacium.   
Therefore M. harding cometh in with his Fantasy, and telleth us, that his forms, and Accidents are the Resemblance, and Likeness of the Body of Christ. But, alas, wherein standeth this Comparison of Resemblance, and Likeness? Or wherein are M. hardings Accidents, and Christ's Body like together? Certainly M. harding himself, notwithstanding he can say many things, yet he cannot truly say, that Christ's Body is either round, or plain, or white, or thin, or any way like unto his Accidents.  
Yet must there be a certain likeness in effects between the Sacrament, and the thing itself, whereof it is a Sacrament. Of which effects, the one is Sensible, and wrought outwardly to the Body: the other is Spiritual, & wrought inwardly in the mind. As for example, in the Sacrament of Circumcision, the Outward Visible cutting in the Flesh, was a Resemblance of the Inward Spiritual cutting of the Heart. In the Sacrament of Baptism, the Outward washing of the Body, is a Resemblance of the Inward Spiritual washing of the Soul.  
Likewise in the Sacrament of the Holy Communion, as the Bread Outwardly Feedeth our Bodies: so doth Christ's Body Inwardly, and Spiritually Feed our Souls. Thus is feeding an effect common unto them both. And therein standeth the Resemblance, and Likeness of the Sacrament. Therefore Rabanus Maurus saith, 
Raban. Maurus li. 1. ca 31.  Quia Panis Corporis Cor confirmat, ideò ille congruenter Corpus Christi nominatur: Et, quia Vinum sanguinem ope●atur in Carne, ideò illud refer●ur ad Sanguinem: Because the Bread confirmeth the Heart of our Body, therefore is the same conveniently called the Body of Christ: And because Wine worketh Blood in our Flesh, therefore the Wine hath relation unto the Blood of Christ.  
Now, if M. harding, touching this effect of Feeding, will compare his Accidents with Christ's Body, then must he say, That we Eat Accidents, and Drink Accidents, and be feed with Accidents, and Live by Accidents: even as in the Inner man we Eat Christ, and Drink Christ, and be feed with Christ, and Live by Christ. Otherwise he must confess, that, touching the effect of Feeding, his Accidents have no Resemblance of Christ's Body: and therefore can in no wise be called Sacraments.  
But, saith M. harding, the Accidents represent the likeness of Bread: and the Bread, that was, Representeth the Body of Christ. Here is an other subtle drift of M. hardings reason: from Accidents, to Bread: and from Bread, to Christ's Body. And so we have here fancy upon fancy: and one Likeness upon an other: but neither Scripture, nor Council, nor Doctor, either Greek, or Latin: or Old, or New, to avouch the same.  
But here appeareth a marvelous perverse order in Nature. For by M. hardings drifts, neither can the Bread Signify Christ's Body, but only when the Bread is abolished, & nothing left to Signify: nor can these Accidents Signify the Bread, but only, when there is no Bread remaining there, to be Signified. And so the effect of M. hardings drift, and of this Resemblance passeth from nothing to nothing, and standeth in nothing.  
Here it behoved M. harding to have foreseen the inconveniences, that might have followed. For if the Accidents of the Bread ●e the Sacrament, for as much as in one piece of Breed there be sundry Accidents, it must needs follow of these positions, that in one piece of Bread be sundry Sacraments, and so, sundry Sacraments in one Sacrament. Innocentius himself espied this inconvenience: and therefore he demandeth this question: 
Innocen. De Officio Miss. ca 38.  Cùm sint mul●ae species, quomodò non sunt multa Sacramenta?  
But this Resemblance, or Likeness S. Augustine calleth, Visibilem Speciem Elementorun, The visible Form of the Elements. By which words (saith M. harding) he meant only the Shows, and Accidents of the Bread. In deed S. Augustine's words be true: but M. hardings Exposition is not true. For S. Augustine by this word, Species, meant not the outward forms, or Shows, as it is supposed, but the very Kind, and Substance, and Nature of the Bread.  
So S. Ambrose saith, 
Ambro. De illis qui initian. Mysterijs. ca 9  Ante benedictionem Verborum Coelestium, alia Species nominatur: post Consecrationem Corpus Christi Significatur. Before the blissing of the Heavenly Words it is called (not an other Form, or an other Show, but) an other Kind, or Nature: But after the Consecration, Christ's Body is Signified. Which things may also plainly appear by S. Augustine himself in the same place. For thus he writeth: 
De Con. dist. 2. Hoc est, quod ●●cimus.  Panis, qui Corpus Christi est, suo modo vocatur Corpus Christi, cùm ●e vera sit Sacramentum Corporis Christi etc. Vocaturque ipsa immolatio Carnis Christi, quae Sacerdotis manibus fit, Christi Passio, Mors, Crucifixio: non rei Veritate, sed significant Mysterio. He saith (Not the Form, not the Show, not the Accident, but) The Bread, that is the Body of Christ (not verily, or in deed, but) after a manner is called the Body of Christ: where as it is in deed a Sacrament of the Body of Christ etc. And the Oblation of the Flesh of Christ, that is made with the priests hand, is called the Passion, the Death, and the Crucifieinge of Christ: not in Truth of the matter, but by a Mystery signifying.   

M. harding. The .3. Division.  
Thus the Forms of Bread and Wine are the Sacraments of the Body and Blood of Christ, not only in respect of the thing signified, which is the unity of the Church, but also of the thing contained, which is the very Flesh and Blood of Christ, whereof the truth itself said: The Bread that I shall give, 
joan. ●.  is my Flesh for the life of the world.   

The B. of Sarisburie.  
In the end M. Harding, not only without any Authority, ●●ther of Scriptures, or of Counsels, or of Doctors, but also without any manner show, or drift● of Reason, concludeth in this sort: Thus the forms of Bread, and Wine are the Sacraments of the Body, and Blood of Christ. Thus M. harding bringeth in his Conclusion without premises. By M. hardings judgement, S. Augustine was not well advised, 
De Fide ad Petrum, ca 19  when he called the Holy Mystery, Sacramentum Panis, & Vini: The Sacrament of Bread, and Wine. He should rather have called it, by this Construction, The Sacrament of forms, and Shows. And whereas S. Augustine saith, 
August in johan. tracta. 80.  Accedat Verbum ad Elementum, & fit Sacramentum: whereby he meaneth, that the Bread itself is made a Sacrament: M. harding will rather expound it thus: Let the Word come to the Element, or Creature of Bread: and then the Accidents thereof are made a Sacrament.  
verily, 
Matthae. 26. Cyprian. li. 2. epist. 3.  touching the Wine, Christ himself calleth it, not forms, or Accidents, but the Fruit, or, as Cyprian termeth it, the Creature of the Vine, Creaturam Vitis.  
S. Cyprian calleth the Bread after Consecration, 
Cyprian in Oration. Domini.  Panem ex multorum granorum adunatione congestum: Bread made (not of forms, and Accidents, but) of the (Substance, and) moulding of many Comes.  
S. Cyrille saith, Credentibus Discipulis Fragmenta Panis dedit: 
Cyril. in johan. li. 4. ca 24.  Christ unto his Disciples believing in him, gave (not Accidents, or Shows, but) fragments, or pieces of Bread.  
Irenaeus saith, Of the same Bread, and Wine after Consecration, 
Irenae. li. 5.  Augetur, & consistit Carnis nostrae Substantia, is increased, and consisteth the Substance of our Flesh.  
Here must M. harding needs say, as Marcus Constantius said before him, 
Ad Obiectum. 27.  that Accidents are the Fruit of the vine: that Corns, and grapes be likewise Accidents: that fragments, and pieces of Bread be nothing else but Accidents: that the Substance of our Bodies is nourished, and increased, and standeth by Accidents. Thus are their Accidents F●ga miserorum. They can prove, and reprove all by Accidents: and without their Accidents they can do nothing. And thus, as bad Surgians, they make one Salve to serve for all sores.  
S. Gregory saith, 
Gregor. in Io●●m li. 18. ca 14.  O Timothee, depositum custodi, devitans profanas vocum novitates. Quia, cùm laudari Haeretici, tanquam de excellenti ingenio, cupiunt, quasi nova quaedam proferunt, quae in Antiquorum Patrum libris Ve●eribus non tenentur. Sicque fit, ut dum videri desiderant sapientes, miseris suis auditoribus stultitiae semina spargant. O Timothee, keep that, thou haste received: and beware of the wicked novelties of words. For these Heretics seeking the commendation of the excellency of their wit, bring forth new things, that in the Old books of the ancient Fathers are not found. And so it happeneth, that while they would be taken for wise men, they scatter amongst their poor hearers the seeds of Folly.  
Certainly, M. harding, and his fellows, as of Shows they have made Sacraments: even so of the Holy Sacraments, and whole Religion of Christ, they ●aue left nothing to the simple people, but a sight of Shows.  
FINIS.    

THE XXVI. ARTICLE, 
Forma. Operta.  OF hiding, AND COOVERINGE.  

The B. of Sarisburie.  
Or, that the Sacrament is a Sign, or Token of the Body of Christ, that lieth hidden underneath it.   

M. harding.  
That the outward form of Bread, (255) 
The .255. Untruth. For the Outward Form was never by any Old Father called the Sacrament.  which is properly the Sacrament, is the Sign of the Body of Christ, we confess, yea of that Body, which is covertly in, or under the same, which S. Augustine calleth, Carnem Domini forma Panis opertam: 
In libro Sen●en. Prosperi.  The Flesh of our Lord covered with the form of Bread. But what is meant by this term (lieth) we know not. As through Faith grounded upon God's word, we know that Christ's Body is in the Sacrament, so that it lieth there, or underneath it, by which term it may seem a scoff to be uttered, to bring the Catholic teaching in contempt, or that it sitteth, or standeth, we deny it. For lying, sitting, and standing, noteth situation of a Body in a place, according to distinction of membres, and circunscription of place, so as it have his parts in a certain order correspondent to the parts of the place. But after such manner the Body of Christ is not in the Sacrament, but without circumscription, order, and habitude of his parts to the parts of the Body, or place enuironninge. Which manner of Being in, is above all reach of humane understanding wondrous, strange, and singular, not defined▪ and limited by the laws, or bonds of nature, but by the almighty power of God. To conclude, the Being of Christ's Body in the Sacrament is to us certain, the manner of his Being there to us uncertain, and to God only certain.   

The B. of Sarisburie.  
The entry of this Article, is the Conclusion of the last. So artificially M. hardings Untruethes are woven together. The outward Form of Bread, saith he, is the Sacrament. But withal he should have added, that this Form, and manner of speech is only his own, peculiar only to himself, and certain his fellows of that side: never used by any of all the Old Doctors, and Fathers of the Church, either Greek, or Latin: or Learned, or Unlearned: or Catholic, or Heretic: or one, or other.  
These words of S. Augustine are alleged, 
In the .12. Article, and .14. Division.  and answered before. That holy learned Father never said, neither that the forms, and Accidents be the Sacrament: nor that Christ's Body is Really hidden under the same: nor in this place speaketh any one word at all of any Accidents.  
But the words, wherein M. harding is deceived, are these: Forma Panis. Which words signify, not the outward forms, and Accidents, as he untruly expoundeth them: but the very Kind, and Substance of the Bread. So S. Paul saith, 
Philippen. 2.  Christus cùm in Forma Dei esset, Formam servi accepit: Christ being in the Form (or Nature) of God, took upon him the Form (or Nature) of a Servant.  
By which words S. Paul meant, that Christ was very God in Substance, and that he took upon him the very Substance of a man.. So S. Jerome expoundeth the same words, 
Hieronym in O●ce. lib. 3. cap. 2.  speaking in the person of Christ: Declinavi ad eos deserens Regna Coelorum, ut cum eye vef●erer, assumpta Forma servi: I went down to them leaving the Kingdom of Heaven, that I might eat with them, having taken the Form of a Servant. I think, M. harding will not say, Christ took a Body of forms, and Accidents, that he might be conversant, and live with men.  
So S. Augustine ●aithe, 
Augustin. ad Dardan. Epist. ●7.  Secundum hanc Formam, non est putandus ubique diffusus: Christ (not according to the Shows, or Accidents of his Body, but) according to this Kind, this Nature, and this Substance of his Body, may not be thought to be ●owred, and spread into all places. Thus S. Paul, S. Augustine, S. Jerome, and other learned Fathers use this word Forma, for Nature, and Substance: and not for Accidents.  
And as touching the other word, Operta, covered, S. Augustine meaneth not thereby, that Christ's Body is Really contained, and covered under the said Form, or kind of Bread: but only that it is there, as in a Sacrament, or in a Mystery. In this sense S. Augustine saith, 
Augustin. De Spiritu & Litera cap. 15.  Gratia Dei in Veteri Testamento velara la●ebat: The Grace of God lay hidden covered in the Old Testament. And again, In Veteri Testamento occultabatur Nowm, id est, occultè Significabatur● The New Testament was hidden in the Old, that is to say, It was secretly Signified in the Old.  
Here, lest M. harding should take these words strictly, and grossly, as he doth the rest, and say, The New Testament in deed, & Really was covered in the Old, S. Augustine himself hath prevented him, 
Augustin. De Baptis. contr● Donat. li. 1. c. 15.  and opened his own meaning in this wise, as it is said before: Occultabatur, id est, occultè Significabatur: It was covered, that is to say, it was secretly Signified. By which exposition, being S. Augustine's, M. harding might have learned likewise to expound these words, Caro operta forma Panis, id est, occultè Significata: The Flesh covered in the Form, or Substance of Bread: that is to say, Privily Signified in the Form, or Substance of Bread.  
But M. harding thought it best, to leave the matter, and to make his quarrel to the words, This word, lieth, saith he, importeth a scoff, wherewith to bring his Catholic teaching into contempt. verily this must needs be a marvelous tender, and a miserable Doctrine, that may no ways be touched without suspicion of a scoff. But why is he more angry with us, for uttering these words, lieth hidden, than he is with his own Doctors uttering the same?  
In his Gloze upon the Decrees it is written thus, Species Panis, 
De Con. Dis. 2. Hoc est. In Glosa.  sub qua lat●t Corpus: Species Vini, sub qua later Sanguis: The Form of Bread, under which is hidden the Body: The Form of Wine, under which is hidden the Blood. These be his own fellows words: they are not ours.  
Willihelmus Hasfliginensis one of M. hardings New Doctors saith thus, 
Willih. Hasfliginensis in Sermone De Aduen tu. Vixit Anno. 1300.  Quaerite Dominum, dum inveniri potest. In Templo invenitur Materiali: Ibi latet sub Specie Panis: Seek the Lord, while he may be found. He is found in the Material Church of stone: There he is hidden under the Form of Bread.  
another like Doctor saith thus, Ibi est Corpus Christi in tanta quantitate, sicut fuit in Cruce. unde mirum est, quomodò sub tam modica Specie tantus homo lateat: 
Ludulphus in Vita Christi. par 2. ca 56.  The Body of Christ is there, as great in quantity, as he was upon the Crosse. Therefore it is marvelous, how so great a man can be hid under so small a Form.  
If this word, Hidden, so necessarily import a scoff, then must M. harding needs think, that his own Doctors scoff at him, and laugh him to scorn. Certainly, it is no indifferent dealing, the words being all one, so favourably to allow them in his own books, and so bitterly to mislike them in all others.  
Perhaps he will say, It is no Catholic Form of speech, to say, Christ lieth in the Sacrament. And yet I see no great reason, but it may stand as well with the Catholic Doctrine, to say, Christ lieth in the Sacrament, as, Christ sitteth in the Sacrament., Yet johannes a S. Andrea, a great Doctor, and a special Patron of that side, is well allowed to write thus, and that without any manner controlment, or suspicion of scoff: Id temporis contentio nulla erat, 
johan. ●. S. Andrea in Epistola ante Liturgias.  utrùm Corpus Christi insideret Eucharistiae: At that time there was no strife, whether Christ's Body were sitting in, or upon the Sacrament, or no. Thus was it lawful for him to write: and his writings are taken for good, and Catholic.  
But M. harding saith, Christ's Body is in the Sacrament, without Circumscription, or Respect of place, Strangely, Woonderously, and singularly, and by the might of God's Omnipotent power: and the manner of his Being there is known only unto God. These be fair, and orient, and beautiful colours, but altogether without ground: and, to use the terms of M. hardings Religion, they are nothing else, but Accidents, and Shows without a Subject.  
It is a strange, and a marvelous matter, that this presence of Christ in the Sacrament, being so certain, and so singular, as M. Harding seemeth to make it, yet all the Old Learned Catholic Fathers should so lightly pass it over in silence, without any manner mention, as if it were not worth the hearing: or that M. harding should so assuredly, and so certainly know it, and yet God himself should not know it: Or, that God should know it, and yet, being a matter so Singular, and so necessary to be known, should never reveal the same to any, either of the Learned Fathers, or of the Holy Apostles, or make them privy to that knowledge.  
In deed, it behoveth us to humble our hearts unto the miracles, and marvelous works of God. But every M. hardings fantasy is not a Miracle. The Heretic Praxeas said, even as now M. harding saith, Deo nihil est difficile: Unto God nothing is hard. But Tertullian that learned Father answered him then, 
Tertull. contra Praxeam.  even as we now answer M. harding: Si ●am abruptè in praesumptionibus nostris v●amur hac sententia, quiduis de Deo confingere poterimus: If we so rashly use this sentence to serve our Presumptions (or fantasies), we may imagine of God, what we list.  
S. Steven saw Christ in Heaven, 
Actor. 7. Colossen. 3.  Standing: S. Paul saith, Christ is now at the Right hand of God, sitting: which thing also we confess in the Articles of our Faith. But in the Sacrament, saith M. harding, Christ is Present without any manner such Circumscription, or Circumstance, or order of place: that is to say, as great in quantity, as he was upon the Cross, & yet neither Standing, nor Sitting, nor lying, nor leaning, nor kneeling, nor Walking, nor Reasting, nor moving, nor having any manner Proportion, or Position of his Body, either upward, or downward: or backward, or forward: A very Body, and yet not as a Body: In a place, and yet not as in a place.  
This is M. hardings Catholic Doctrine, without Scripture, without Council, without doctor, without any liking, or sense of Reason. Yet must every man receive the same at M. hardings hand, as the Singular, Strange, wonderful, Omnipotent Work of God.  
To Conclude, Christ's Body is in the Mystical Bread of the Holy Communion, not Really, or Corporally, or in deed, as M. harding fancieth, but as in a Sacrament, and in a Mystery: even as the Blood of Christ is in the Water of Baptism.  
FINIS.    

THE XXVII. ARTICLE, OF IGNORANCE.  

The B. of Sarisburie.  
Or, that Ignorance is the Mother, and cause of true Devotion, and Obedience.   

M. harding.  
Master jewel had great need of Articles, for some show to be made against the Catholic Church, when he advised himself to put this in for an Article. Verily this is none of the highest Mysteries, 
Fol. 77.  nor none of the greatest keys of our Religion, as he saith it is, but untruly, and knoweth that for an untruth. For himself imputeth it to D. Cole, in his replies to him as a strange saying by him uttered in the Disputation at Westminster, to the wondering of the most part of the honourable, and worshipful of this Realm. If it were one of the highest mysteries, and greatest keys of the Catholic Religion, I trust the most part of the honourable, and worshipful of the Realm, would not wonder at it. 
johan. 9  Concerning the matter itself, I leave it to D. Cole. He is of age to answer for himself. Whether he said it or no, I know not. As he is learned, wise, and godly, so I doubt not, but, if he said it, therein he had a good meaning, and can show good reason for the same, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  if he may be admitted to declare his saying, as wise men would the Laws to be declared, so as the mind be taken, and the word spoken not always rigorously exacted.   

The B. of Sarisburie.  
Here M. harding allegeth no Doctor, but Doctor Cole. And touching the matter itself, he thinketh this error well excused, for that it is not the principal key of his Religion. How be it, he, that in most honourable Assembly doubted not openly to pronounce these words, I tell you, Ignorance is the Mother of Devotion, was thought then to esteem the same, as no small key of his Religion.  
verily it appeareth by the whole practice, and policy of that side, they are fully persuaded, that without deep Ignorance of the people, it is not possible for their Church to stand.  
Therefore they chase the Simple from the Scriptures, and drown them in Ignorance, and suffer them utterly to know nothing: neither the Profession, they made in Baptism: nor the meaning of the holy Mysteries: nor the Price of Christ's Blood: nor wherein, or by whom they may be saved: nor what they desire of God, either when they pray together in the Church, or when they privately pray alone.  
They shut up the Kingdom of Heaven before men: 
Matthae. 23.  and neither will they enter themselves, nor suffer others, that would enter. And, as it is written by the Prophet isaiah, Dicunt videntibus, Nolite videre: They say unto them, that see, Stop your eyes, 
isaiah. 30.  and see no more. As the people is, 
isaiah. 24.  such is the Priest: and as the Priest is, such is the people. The blind is set to guide the blind. 
Matthae. 15.   
Thus they walter in darkness, and in the shadow of Death. And yet, as it is written in the Book of Wisdom, Non satis est illis errasse circa scientiam Dei: sed in magno viventes inscitiae bello, 
Sapien. 14.  tot & tanta mala Pacem appellant: They thought it not sufficient, to be deceived, and blinded in the Knowledge of God: but living in such a War of ignorance, all these evils they call Peace, And make the people believe, it is Obedience, Catholic Faith, and Devotion: Or rather, as Ireneus writeth against the Valentinian Heretics, 
Irenae. li. 2. ca 19  Veritatis Ignorantiam, Cognitionem vocant: Ignorance of the Truth, and blindness, they call Knowledge.  
By these Policies they overrule the Church of God, and keep the people in Obedience: 
judic. 16.  even as the Philistines, after they had once shorn of Samsons hear, and bored out his eyes, notwithstanding the strength, and sturdiness of his Body, 
johan. 12.  were able to lead him whither they listed, at their pleasure. For he that walketh in the dark, knoweth not, whither to go.  
In the Council of Toledo in Spain it is written thus, 
Concil. Toletan. 4. Can. 24.  Mater omnium errorum Ignorantia: Ignorance is the Mother (not of Devotion, but) of all errors: Like as S. Augustine also saith, 
Augustin. in Psalm. 33. contion. 1.  Erat in illis Regnum Ignorantiae, id est, Regnum Erroris: There was in them the Kingdom of Ignorance, that is to say, the Kingdom (not of Devotion, but) of Error.  
S Jerome saith, 
Distin. 38.  Scripturarum Ignorantia, Christi Ignorantia est: The Ignorance of the Scriptures is the Ignorance of Christ. 
Si juxta.   
And S. Gregory saith, 
Gregor. in Pastorali, li. 1. ca 1.  Qui ea, quae sunt Domini, nesciunt, à Domino nesciuntur: Who so know not the things, that pertain unto the Lord, be not known of the Lord.  
But above all others, 
Origen. in Numer. homi. 27.  these words of the ancient learned Father Origen are specially worthy to be noted: Daemonibus est super omnia genera tormentorum, & super omnes poenas, si quem videant Verbo Dei operam dare, scientiam Divinae Legis, & Mysteria Scripturarum intentis studijs perquirentem. In hoc eorum omnis flamma est: in hoc uruntur incendio. Possident enim omnes, qui versantur in Ignorantia: Unto the Devils it is a torment, above all kinds of torments, and a pain above all pains, if they see any man reading the Word of God, and with fervent study searching the Knowledge of God's Law, and the Mysteries, and Secrets of the Scriptures. Herein standeth all the flame of the Devils: In this fiere they are tormented. For they are seized, and possessed of all them, that remain in Ignorance.  
To be short, 
Numer. 11.  Moses wished, that all the whole people might have understanding, and be able to prophecy. 
1. Thessal. 4. 1. Corin. 14.  S. Paul wished, that the whole people might daily more, and more increase in the knowledge of God: and saith, Who so continueth in Ignorance, and knoweth not, shall not be known.  
God the God of Light, and Truth, remove all Ignorance, and darkness from our hearts: 
johan. 5.  that we may flee the Spirit of error, and know the Uoice of the Great shepherd: that we grow into a full perfit man in Christ jesus, 
Ephes. 4.  and be not blown away with every blast of vain Doctrine: that we may be able to know the Only, the True, and the Living God, and his only begotten Son jesus Christ: to whom with the Father, and the Holy Ghost, be all honour, and glory, for ever, and ever. Amen.  
FINIS.    

¶ AN ANSWER TO M. hardings Conclusion.  
AS the rest of your Book, M. harding, may in many respects seem very weak, so is there no part thereof more weak, than your Triumph at the end, before the Conquest. Ye say, ye have fully answered the Offer, which you call a Challenge: and have avouched the Negatives: and have fully proved all that lay in question, by Scriptures, by Examples of the Primitive Church, by Old Councils, and by Ancient Fathers. Whereby it appeareth, ye have some good liking in that, ye have done. It had been more modesty, to have left the Commendation, and judgement thereof unto your Reader: who comparing your Proofs with the Answers, and layeinge the one to the other, might be able to judge indifferently between both. For it may well be thought, that while ye ran alone, ye were ever the foremost: and, that making your own award, ●e would hardly pronounce against yourself.  
The pro●fes, that ye have showed us, are common, and known, often alleged, and often answered: and now brought in, as a company of maimed Soldiers, to make a show. But from you, and from such conference, and help of fellows, your learned friends looked for some freassher matters.  
That ye charge me with ambition, and selfeloove, and seeking of praise, although it be the weakest of all other your shifts, yet it is an affection incident unto the children of Adam: and some men suspect, that M. harding is not fully empty of the same. But, he that made the heart, is only meet to search, and to judge the heart. As for me, as I am nothing, so I know nothing. God forbid, 
Galat. ●.  that I should glory in any thing, saving only in the Cross of jesus Christ.  
But where it pleaseth you, so horribly to pronounce your Definitive sentence, that everlasting damnation shallbe the end of our game, I might well answer you with S. Paul, Nolite ante tempus judicare: 
1. Corin. 4.  Iudg● not before the time. It seemeth over much for you, so unadvisedly to take upon you the office, and person of Christ without Commission. For S. john saith, God hath given all judgement (not unto M. Harding, but) unto Christ his Son: who, no doubt, will inquire further of your judgement. 
johan. 5.  Your own Gelasius saith, Nemin●● gravare debet iniqua sententia: A wrongeful sentence may hurt no man. It behoveth us, patiently to wait for the judgementseate of God. 
1. Corin. 4.  In that day all the secrets of darkness shallbe revealed. The wicked, and ungodly cried out against the Prophet David: Non est salus ipsi in Deo eius: 
Psalm. 3.  He hath no health, he hath no comfort in his God. But David turned himself unto God, and said: O Lord, thou receivest me: thou art my glory: thou liftest up my head. If damnation be the end of all their travels, that seek only the Glory of God, and the Truth of his Gospel, where then shall they be, that so wilfully have dishonoured the name of God, and have burnt his Gospel without cause, and have condemned it as open Heresy? 
●pocalyp. 21.  Certainly, Renegates, Infidels, Liars, Blasphemers, and Idolaters shall have their portion in the Lake, that flameth with fire, and Brim●toane. The lords mouth hath spoken it. This doubtless shallbe the end of their game.  
Now, say you, it remaineth, that I perform my promise. Yea verily: but, notwithstanding all that ye have hitherto said, much more it remaineth, that you begin again, and assay better, to prove your purpose: that is, that ye leave your Surmises, and Gheasses: and allege one, or other sufficient Clause, or Sentence, for any of these matters, that, ye say, ye have proved. For that ye have hitherto showed us, as unto any indifferent Reader it may soon appear, is over weak, and will not serve.  
I grant, ye have alleged Authorities, sundry, and many, such as I knew long before: With what faith, I doubt not, but by Conference it may soon appear. Verily, M. harding, I never denied, but you were able to misreport the ancient Learned Doctors of the Church, and to bring us the names, and shadows of many Fathers. The Heretics of all ages were likewise able to do the same. But what credit may we yield to such Allegations? What Error was there ever so plain, what Abuse so horrible, but ye have been able to maintain the same by some colour of Scriptures, and Fathers? Ye have defended your Holy Water by the example of Elizaeus, 
●. Regum. 4.  and by the words of the Prophet Ezechiel: Your pardons, by the Prophet isaiah: 
isaiah. 40. Augustin. De Ordine.  the open filthiness, and abomination of your stews, by the name, and Authority of S. Augustine. Such credit ye deserve to have, when ye come to us in the name of holy Fathers.  
Ye say, ye have shaken down all the holds of our side: and that, who so seeth it not, is stark blind, and seeth nothing. So easily, and with so small ado, this whole matter is brought to pass. So julius Caesar sometime, to declare the marvelous speed, and expedition of his victory, expressed the same briefly in these three words, Veni: Vidi: Vici. I came to them: I saw them: I conquered them.  
Here in few words to trauers● the special points, and corners of your whole Book, and to show, by what force, and inginnes ye have achieved this enterprise, First ye have proved your Private Mass, by Women, Boys, Children, laymen, Fables, Dreams, and Visions: your Half Communion, by Sick folk, Deathbeddes, Infants, and Mad men. Of Christ's Institution, of the Scriptures, of the certain practice of the Apostles, of the General, and known use of the Primitive Church, of the ancient Councils, of the Old Canons, of the Holy Catholic Fathers, saving only your bare Gheasses, you bring nothing. Of your unfruitful manner of praying in a strange unknown tongue, ye allege, neither Authority, nor Example: touching the Supremacy of Rome, which is the keep, and Castle of your whole Religion, ye wander far, and wide, and many times beside the way: yet have ye not found any Ancient Father, that ever entitled the Bishop of Rome, either the Universal Bishop of the whole world, or the Head of the Universal Church. Thus ye proceed with your Real presence: and so forth with the rest.  
You entreat uncourteously the Holy Fathers, with such your Translations, Expositions, and Constructions, not as may best express their meaning, but as may best serve to further your purpose. Ye rack them: ye altar them: ye put to them: ye take fro them: ye allege sometime the end without the beginning: sometime the beginning without the end: Sometime ye take the bare words against the meaning: sometime ye make a meaning against the words. Ye imagine Councils, that were never holden, and Canons of Councils, that never were seen. Ye bring forged pamflettes under the names of Athanasius, Anacletus, and other Godly Fathers: by whom, you well know, and cannot choose but know, they were never made.  
Your greatest grounds be Surmises, Gheasses, Conjectures, and likelihoods. Your Arguments be Fallacies, many times without either Mood, or Figure: the Antecedente not agreeing with the consequent, nor one part joined with an other. Your Untruths be so notorious, and so many, that it pitieth me, in your behalf, to remember them. But the places be evident, and cry Corruption, and may by no shift be denied. And, to forgeate all other your Inconstancy, touching the former times, even now in this self same Book, which ye wish us to receive, and so to receive, as the rule, and standard of our Faith, ye say, and unsay: ye avouch, and recant: and, either of forgeatfulnesse, or for that ye mislike your former sayings, you are often contrary to yourself. Ye have sought up a company of new petite Doctors, Abdias, Amphilochius, Clemens, Hippolytus, Leontius, and such others, Authors void of Authority, full of Vanities, and Childish fables. And no great marvel. For who so wanteth wood, is often driven to burn turfs. It had been good, ye had brought some other Doctors, to prove the credit of these Doctors. Ye make no difference between Silver, and Dross: between Corn, and Chaff: between old, and New: bitweens True, and False. 
Articl. 17. diui. 4. &. 7.  Ye say, Christ shed his Blood in deed, and verily at his last Supper: and that at the same instant of time, he offered himself in his Body likewise in Heaven in deed, and verily before God his Father. And these ye call necessary points of the Christian Faith.  
These are the contents of your Book: this is the substance of your proofs. Thus, I fear me, ye know, ye dally, and deal not plainly: thus, ye know, ye abuse the patience, and simplicity of your Reader. And did you imagine, M. harding, that your Book should pass only among children, or that it should never be examined, and come to trial? or, did you think, that only with the sound hereof, ye should be able to beat down, and to vanquish the truth of God?  
As for your Eloquence, and furniture of words, as it serveth well, to make the matter more salehable in the sight of the simple, so it addeth but small weight unto the Truth. Wise men are lead with choice of matter, not with noise of words: and try their gold, not only by the sound, which often deceiveth, but also by the touch stone, and by the weight. Although your Eloquence may work miracles in the ears of the unlearned, that cannot judge, yet it cannot turn, neither water into Wine: nor Darkness into Light: nor Error into Truth. There is no Eloquence, there is no colour against the Lord.  
Where as it liketh you, so bitterly, as your manner is, to call us Heretics, and to say, We sit in the Chair of Pestilence, and that the people learneth of us dissolution of manners, and liberty of the Flesh, and walketh utterly without sense, or fear, or care of God, It standeth not with your credit, thus with manifest untruths, and common slanders to enuegle your Reader. Balach, when he saw, he could not prevail against the people of God by force of arms, 
Numer. 22. & 23.  he began to rail against them, and to curse them, thinking, that by such means he should prevail.  
But it is not always Heresy, that an Heretic calleth Heresy. Athalia, when she understood, 
4. Regum. 11.  that joas the right inheritor of the Crown of juda, was proclaimed King, flew in her fury into the Temple, and cried out, Treason, Treason. Yet was it not King joas, but she herself, that had wrought the Treason. The Arian Heretics called the true Christians, that professed the Faith of the Holy Trinity, sometime Ambrosians, sometime johannites, and sometime Homousians: allowing only themselves to be called Catholics. The Valentinian Heretics condemned all others, as Gross, and Earthly: and themselves only they called Ghostly. The sheep oftentimes seemeth to stray without the fold, whiles the Wolf lurketh, and prayeth within. ● Verily, M. harding, who so hateth the intolerable outrage of your Abuses, and pitieth the miserable seducinge, and mocking of the people, and mourneth for the Reformation of the House of God, and desireth to tread in the steps of the Ancient Catholic Godly Fathers, whose Doctrine, and ordinances ye have forsaken, and with all submission, and humility of mind, referreth the whole judgement, and order hereof unto the undoubted Word of God, he may not rightly be called an Heretic.  
touching looseness of life, I marvel, ye can so soon forgeate, either your Church of Rome, where, 
Bernard. in Conversione Pauli.  as S. bernard said in his time, From the Head to the Foot, there was no part whole: Or the Pope's Holiness own Palace: 
De Consideratio. lib. 4.  where, as the same S. Bernard saith, Mali proficiunt, boni deficiunt: The wicked grow forward, the godly go backward.  
Verily, 
In Concil. Delectorum Cardinalium.  we have neither Stews, nor Concubines, nor Corteghianes set out, and decked as Ladies, nor Priests, nor Prelates to wait upon them, as, by your own friends Confession, there are in Rome. There is no Virtue, but we advance it: there is no Vice, but we condemn it. To be short, a light wanton amongst us, if she were in Rome, might seem Penelope.  
Ye say, There are non●, but a few, light, unstable persons of 〈◊〉 side.  
And therefore of good will, and friendship ye counsel me to return to you again. But a few, say you? and the same unstable, and light persons? Surely, M. harding, if you could behold the wonderful works, that God hath wrought in the kingdoms, of England, France, Denmark, Polonia, Suecia, Bohaemia, and scotland: and in the noble states, and Common Weals of Germany, Helvetia, Prussia, Russia, Lituania, Pomerania, Austria, Rhetia, Vallis Tellina, etc. ye would not greatly find fault with the number, nor think, that they, whom it hath pleased GOD in all these kingdoms, and Countries to call to the knowledge, and feeling of his holy Gospel, are so few. And if ye could also consider the extremity, and cruelty of your side, and the abundance of innocent blood, that so constantly hath been yielded for the testimony of the Truth, ye would not so lightly call them, either unstable, or light persons. Certainly, they, whom you seem so lightly to esteem, are Kings, Princes, Magistrates, counsellors, and the gravest, and greatest learned Fathers of Christendom. If it please God of his mercy to bliss, and increase, that he hath begun, within few years ye shall find but few, that will so lightly be deceived, and follow you. In all Countries they flee from you, and forsake you Ye can no longer hold them, but either by Ignorance, or by force, and Tyranny. The people, whom it liketh you to cal●e Dogs, and Swine, are neither so beastly, nor so unsensible, and void of Reason, but that they are able now, to espy them, by whom they so often have been deceived. They are able now to discern the Truth, from falsehood: and the true shepherd, from a stranger: and lament your pitiful case, that are so suddenly fallen back, and walter so miserably in your error.  
Where as you in so earnest sort, and with such protestation of friendship, counselmee to leave Christ, and to follow you: as your counsel joined with Truth, were very wholesome, so standing with manifest Untruth, it is full of danger: and the more vehement, the more dangerous, Certainly, Heretics, and Infidels, to increase their factions, have evermore used the like persuasions. But we may hear no Counsel against the Counsel of God. Aristotle sometime said, Socrates is my friend, and so is Plato: but the friendship of Truth is best of al. We cannot bear witness against GOD: we can not say, Good is Il, and Il is Good: Light is Darkness, and Darkness is Light. 
Roman. 1.  We cannot be ashamed of the Gospel of Christ: it is the mighty power of God unto Salvation.  
And, with whom then would ye have us to join? Examine the weight, and circumstance of your Council. Whom should we flee? whom should we follow? Leave affection: leave favour of parts: and judge uprightly. Would ye have us, to join with them, that have burnt the Word of God: and scornfully c●lle it a Shippemans' hose, and a Nose of Wax? That maintain manifest, and known errors? That call God's people Dogs, and Swine? That say, Ignorance is the Mother of true Devotion? That force the people to open Idolatry? That forbid Lawful marriage: and licence Concubines, and Common Stews? That have devised unto themselves a strange Religion, without either Scriptures, or Ancient● Counsels, or Old Doctors, or Example of the Primitive Church? That have turned their backs to God● that have deceived the people? That hau● made the house of God a Cave of thieves? Whom so many kingdoms, and Countries, and infinite thousands of Godly people have forsaken? From whom the holy Ghost by express words hath commanded us to depart? 
Apocal. 18.  For so it is written, Come away from her, O my people, that ye be not par●etakers of her sins: lest ye be also partakers of her plagues.  
Would ye counsel us, M. harding, to forsake the Word of Life, and the company of all them, that have given their Bodies, and Blood for the testimony of Christ, and to join with these?  
Ye say, We may have the Example, and Company of one Staphylus, and Balduinus, and Wicelius, that have done the like. Ye might also have added the Example, and Company of judas the Traitor: of julianus the Renegade: 
2. Petr. ●.  and of others the like, of whom S. Peter saith, They are turned back, to feed upon their vomit, as shameless Dogs: and to wallow again in their mire, as filthy Swine. I will say nothing of you, M. harding. notwithstanding ye know, whose examples ye have followed. Tertullian saith thus: 
Tertullian. De Fug● in persecutione.  Christus ait, Fugite de Civitate in Civitatem. Sic enim quidam argumentabatur: sed & ipse laxatiuus: Christ said, Flee from City to City: So there is one that used to reason: but he himself was a Fugitive.  
I consider well their doings, and stand in horror of their ends: Some such of your side have died in miserable desperation, with terrible witness against themselves, that they had wrought against their own Conscience: as it is faithfully testified unto the world. One of these three, as it is reported, and openly published, by them that know him best, hath altered his whole Faith seven times within the space of seventeen years: and therefore is well resembled to the Old Apostata Ecebolius. 
● Petr. 2.  S. Peter saith, It had been better for them, never to have known the way of Righteousness, then having once received knowledge, afterward to turn away from▪ the holy Commandment. 
Hebrae. 10.  It is an horrible thing, to fall into the Hands of the Living God. 
Hebrae. 6.  S. Paul saith, Who so hath once received the light of God, and hath felt the sweetness of the Heavenly gift, and hath been partaker of the Holy Ghost, and hath once tasted of the good Word of God, and afterward falleth away, It is not possible for such a one, to be renewed by repentance. I wish you in GOD, and unfeignedly, M. harding, to be ware hereby. These words, and Examples are marvelous horrible.  
Although these, 
2. Timoth. 2.  and such others can deny God, yet God cannot deny himself. 
Roman. 3.  What, saith S. Paul, if certain of them be fallen away? Shall their infidelity make frustrate the Faith of GOD? God forbid. For GOD is True: and all men are liars.  
Of your person, as I promised, I will say nothing. God's works be wonderful. 
Roman. 9  He calleth, whom he will: and whom he will, he maketh hard. He called Paul from his horse: Elizaeus from the Plough: the Apostles from their Nets: and the Thief on the Cross, upon the Sudden.  
But if some simple one, or other, of them, whom you so uncourteously have despised, should say thus unto you: M. Harding, not long sithence ye taught us the Gospel, even in like sort, and form, in all respects, as it is taught us now. We remember both your words, and also the manner, and courage of your utterance. Ye told us of the Paper walls, and painted Fires of Purgatory: Ye said, Rome was the sink of Sodom: ye said, your Mass was a heap of Idolatry, and the Mystery of Iniquity: ye wished your voice had been equal with the great bell of Oseney, that ye might ring, as ye then said, in the duleares of the deaf Papists. Noman was so vehement, and so earnest, as you. The whole University, and City of Oxford, the Cross at Paul's, and other like places of great concourse can well record it. Ye bade us then believe you upon your credit: and we believed you. The Prince died: an other was placed. Suddenly ye had quite forgotten all, that ye had taught us before: and had as suddenly learned other things, all contrary to the former: which, ye told us, ye never knew before: and yet, with one face, and one conscience, ye required us earnestly to believe you still, even as we had done before. As though your bare word were the rule of our Faith▪ and, what so ever you should say, true, or false, we simple people were bound of necessity to believe you. How be it, we think, if ye tell us truth now, than ye deceived us before: if ye told us Truth before, than ye deceive us now. And thus it cannot be denied, but this way, or that way, ye have deceived us. And how may we know, whether you speak, as you think, or dissemble with us now, 
jacob. 1.  as ye did before? Surely S. james showeth us, That a man of double mind is ever unconstant in all his ways.  
We marveled, how ye could attain to all this Doctrine, specially in so short a time: but most of all, in such perfection. For, the Scriptures are large: and we hear say, the Councils are sundry: the Doctors Volumes are long, and many. So suddenly in seven days, to read them all, and so to read them, it was not possible. You may by your eloquence persuade us many things. But this one thing ye can never persuade us. You wanted time: it is not credible: it was not possible. Therefore ye must needs say, ye were taught these things, even as the Prophets were, by Revelation.  
If any of all your old hearers, would thus put you in remembrance, alas what answer could you make him?  
But, it was not you, M. harding: it was the time. If the time had been one, you had still continued one. But ye were forced to know, that ye knew not: and to think, that ye thought not: and so, to believe, that ye believed not. How be it, S Hilary saith, Quae ex necessitate est, Fides non est: Forced Faith is no Faith.  
Ye say, Who so ever shall attempt to answer your Book, shall sweat in vain. His labour shallbe, as was the Commendation of baldness, or of Ignorance, or of Folly: as a flourish, as a Smoke, as a Smooder, and as, I know not what. The force of your Eloquence is so invincible: No Truth is able to withstand it. Such affiance ye would seem to have in the beauty of your Cause.  
Here, I beseech you, give me leave, once again to put you in remembrance of the Contents, and Substance of your travails. Think you in sooth, M. Harding, or would ye have us to think, that your maimed Allegations: your untrue Translations: your wrested Expositions: your Councils never holden: your Canons never, nor made, nor seen: your Epistles never Written: your Amphilochius, your Abdias, your Clemens, your Leontius, your Hippolytus, and other like fabulous pamflettes, and forgeries, so lately found out, so long lacked, and never miss: your Additions, your Diminutions, your Alterations, your Corruptions of the Doctors: your Contrarieties, and Contradictions against yourself: your Surmises, your Gheasses, your Dreams, your Visions: your Elenches, your Fallacies, your silly Syllogisms, without either Mood, or Figure, or Sequel in Reason: and, to conclude, your Untruths, so plain, so evident, so manifest, and so many can never be answered? Is Simple Truth become so weak? Or, is Error, and Falshead grown so strong?  
O M. harding, you know right well the weakness of your side. Noman seeth it better, than yourself. If you will dissemble, and say, ye ●e it not, Open your eyes: behold your own Book: and you shall see it. You have forced the Old Doctors, and ancient Fathers, to speak your mind, and not their own. And therefore they are now your Children: they are no Fathers: they are now your Scholars: you have set them to School: they are no Doctors. You should have brought some Truth for proof of your purpose: The World will not now be lead with Lies.  
These be cases, not of Wit, but of Faith: not of Eloquence, but of Truth: not invented, or devised by us, but from the Apostles, and Holy Fathers, and Founders of the Church, by long succession brought unto us. We are not the Divisers thereof, but only the Keepers: not the Masters, but the Scholars. touching the Substance of Religion, we Believe, that the ancient, Catholic, Learned Fathers Believed: we do, that they did: we say, that they said. And marvel not, in what side so ever ye see them, if ye see us join unto the same. It is our great Comfort, that we see, their Faith, and our Faith to agree in one. And we pity, and lament your miserable case, that having of yourselves erected a Doctrine, contrary to all the ancient Fathers, yet would thus assay to colour the same, and to deceive the people only with the names, and titles of ancient Fathers.  
S. Cyprian 
Cyprian. li. 1. epist. 3.  saith, Lies can never deceive us long. It is Night, vn●il the Day spring. But, when the day appeareth, and the Sun is up, both the Darkness of the Night, and the Theaftes, and Robberies, that in the darkness were committed, are feign to give place. Now the Son is up: your Smooder is scattered. God with his Truth will have the victory. The Heavens, and the Earth shall perish: But the Word of God shall never perish.  
O M. harding, O fight no longer against God. It is hard to kike against the spur. To maintain a fault known, it is a double fault.  
Untruth cannot be shielded, but by Untruth. Error cannot be defended, but by Error. And the mouth, that speaketh Untruth, killeth the soul.  
God direct our Hearts, that we be not ashamed of his Gospel: but that we may see it, and be seen to see it. God make us the vessels of his mercy: that we may have pity of Zion, and build up again the broken walls of his Jerusalem, to the Honour, and Glory of his Holy Name, Amen.  Vigilius contra Eutychem, li. 1. 
Haec est Fides, & professio Catholica: quam Apostoli tradiderunt: Martyrs roboraverunt: & Fideles hucusque custodiunt.  
This is the Faith, and Catholic profession: which the Apostles have delivered: the Martyrs have Confirmed: and the Faithful keep until this day.  
FINIS.